Peter, filled with the Holy Spirit (experiencing his "intense presence" and "abnormally strong" working), addresses the leaders (compare 9:17; 13:9). Their amazed reaction to the apostles' boldness and their inability to reply to Peter's scripturally and experientially based defense shows us the effect of the Spirit's filling (4:13-14). Jesus is here fulfilling his promise (Lk 12:11-12; 21:15). Peter's example is our challenge and encouragement. "What are we attempting which could not be accomplished without the Holy Spirit? What is there about our lives which demands an explanation? We will be `filled with the Holy Spirit' when we dare to do what could never be accomplished on our own strength and insight" (Ogilvie 1983:98).

Peter begins his defense by reframing the council's question. The miracle—what they called simply this—becomes an act of kindness. Peter further defines it as he was healed (literally "saved," sesostai). By introducing the word sozo, which can refer to rescue from both physical dangers and afflictions (Lk 7:50; 17:19; 23:35-37; Acts 14:9) and the spiritual danger of eternal death (Lk 19:10: Acts 2:21, 40, 47; 4:12; 11:14; 15:11; 16:31), Luke initiates a wordplay that he will complete in verse 12. Finally Peter places John and himself in the background and concentrates on the name of Jesus Christ, the person of Jesus and his saving power (compare the same tactic before the crowd in 3:12, 16; see comment at 3:4).

Peter transforms his formal defense into evangelistic proclamation as he answers the council's question with an open invitation for them, along with all the people of Israel, to know that in the name of Jesus Christ of Nazareth the man stands before them completely healed. In his brief reference to Jesus' saving work—whom you crucified but whom God raised from the dead—Peter provides the authentic basis for the claim that Jesus' name can indeed have the power to heal. If Jesus had not been raised from the dead, the beggar could not have been healed (compare 2:32-33; 3:16).

Now Peter alludes to Psalm 118:22 to help the leaders understand that their rejection of Jesus and the Father's resurrection of him were the fulfillment of God's saving plan. A number of Jewish leaders had last heard this verse applied messianically by Jesus himself, as he interpreted their opposition to him (Lk 20:9-19). That opposition had manifested itself with the same question: "Tell us by what authority you are doing these things. . . . Who gave you this authority?" (Lk 20:2; compare Acts 4:7). Not heeding Jesus' interpretation, they had rushed on in blind rage to fulfill the prophecy. Would they in hindsight repent now?

Peter declares that Jesus has become the capstone. The NIV marginal reading cornerstone is more literal, picturing a stone at the base of a corner where two walls meet and take their line from it (Williams 1985:67).

Peter now declares the significance for every human being of Jesus' position: Salvation is found in no one else, for there is no other name under heaven—throughout the whole world—in which (NIV takes the instrumental understanding only, by which) we must be saved. These leaders know from the Old Testament that the God of Israel is the only Savior (Is 43:11; 45:21; Hos 13:4). Now Peter claims this role for Jesus Christ (compare 4QFlor 1:13; 1QH 7:18-19; Jubilees 31:19). And this name has been given to men.

In an age of religious pluralism, this radical claim is rejected outright by some (Hick and Knitter 1987). Others will admit the uniqueness of Christ in the objective accomplishment of salvation, but they say this text does not teach that it is essential to hear the good news about Jesus' saving work and consciously "name the name" (Sanders 1988). Such a bifurcation of the accomplishment and application of salvation runs counter to the explicit thrust of this verse. Peter makes his universal claim by explicitly asserting that this name has been given to humankind as a means by which we must be saved (compare Lk 24:46; Acts 11:14). Appropriation of the name is an essential part of God's salvation transaction. To be true to Peter and Luke, we must never water down the fact that apart from Jesus there is no salvation for anyone—neither its accomplishment nor its appropriation.

Peter's Spirit-filled speech elicits amazement not unlike what the crowd experienced when they saw the crippled beggar walking (3:11). Peter's Spirit-endowed courage empowers him to tell the whole truth even though it will turn his judges into defendants and call into question their conviction that resurrections don't happen (4:10).

He tells an intelligent truth, skillfully handling the Scriptures to prove that all this happened according to God's plan (v. 11). Yet he and John have not had the rabbinic training required, humanly speaking, to sustain such theological argumentation. They are unschooled. They are ordinary men, more precisely "laymen." They lack the recognized credentials of a professional teacher of the law, which alone would command respect in the council. Nevertheless, amid their astonishment the council grasps the fact that these men had been with Jesus. Their Lord also lacked credentials yet handled the Scriptures in the same effective way. With a completely healed man (note the perfect-tense tetherapeumenon) standing before them as living proof of a truly risen Lord, the council has nothing to say in reply (compare Lk 21:15).

Today, as well, the Spirit's witness to the truth through Christ's messengers will be unanswerable, though still unacceptable, for many people. Here is the challenge not to hear the gospel message in vain. To be astonished at it, even to admit we cannot refute it, is not enough: we must allow it to do its saving work in our lives.