King James Version
Acts 4
37 verses with commentary
Peter and John Before the Council
And as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them, captain: or, ruler
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The arrival of 'priests and the captain of the temple and the Sadducees' signals organized religious opposition to gospel preaching. The Greek 'stratēgos' (captain) commanded temple police with authority to arrest. This triadic opposition - priestly aristocracy, temple security, and Sadducean theology - represents comprehensive establishment resistance. That they 'came upon them' (Greek 'epestēsan') suggests aggressive intervention, not mere inquiry, foreshadowing persecution's escalation.
Being grieved that they taught the people, and preached through Jesus the resurrection from the dead.
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The authorities were 'grieved' (Greek 'diaponeomai,' thoroughly annoyed) for two reasons: apostles 'taught the people' without rabbinic credentials, and 'preached through Jesus the resurrection from the dead.' The phrase 'in Jesus' (Greek 'en Iēsou') indicates Jesus as resurrection's ground and guarantee - His rising proved general resurrection. This challenged Sadducean theology while implying their role in executing God's Messiah, hence their intense opposition.
And they laid hands on them, and put them in hold unto the next day: for it was now eventide.
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The arrest - 'laid hands on them, and put them in hold unto the next day' - demonstrates that gospel proclamation produces opposition from worldly powers. The phrase 'it was now eventide' explains the delay in trial due to Jewish legal procedure prohibiting night trials. This imprisonment parallels Christ's arrest, beginning the pattern of apostolic suffering 'for his name's sake' (v. 17). Peter and John's courage, recently fearful at Christ's trial, shows Spirit-transformation.
Howbeit many of them which heard the word believed; and the number of the men was about five thousand.
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The statement 'many of them which heard the word believed' demonstrates that persecution cannot stop gospel advance - while leaders arrested apostles, the crowd continued converting. 'The number of the men was about five thousand' represents exponential growth from Pentecost's three thousand (Acts 2:41). The specification 'men' (Greek 'andrōn,' adult males) suggests total number including women and children was much higher. God's sovereignty ensures His word accomplishes its purpose despite opposition.
And it came to pass on the morrow, that their rulers, and elders, and scribes,
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The Sanhedrin Convenes Against the Apostles: This verse describes the assembly of Jerusalem's religious leadership the day after Peter and John's arrest for preaching Christ's resurrection (Acts 4:1-3). The Greek word for "rulers" (archontas, ἄρχοντας) refers to members of the Sanhedrin, the supreme Jewish council with 71 members holding both religious and limited civil authority under Roman occupation. "Elders" (presbuterous, πρεσβυτέρους) were respected community leaders, often heads of prominent families, while "scribes" (grammateis, γραμματεῖς) were professional Torah scholars and legal experts.
The Power Structure Threatened: This gathering represents the same coalition that condemned Jesus just weeks earlier. Luke's careful enumeration of these three groups emphasizes the formidable opposition facing the fledgling church. These weren't merely curious inquirers but hostile authorities whose power, prestige, and theology were threatened by apostolic proclamation of a crucified and risen Messiah. The phrase "on the morrow" (epi tēn aurion, ἐπὶ τὴν αὔριον) indicates this was a formal, planned judicial proceeding, not a spontaneous mob action.
Fulfillment of Christ's Prophecy: Jesus had warned His disciples: "they will deliver you up to councils" (Matthew 10:17). This trial fulfills that prophecy and demonstrates the apostles' courage. The same religious establishment that rejected Christ now opposes His witnesses, revealing the deep spiritual blindness that chooses institutional preservation over divine truth. Yet God's sovereignty shines through—what the Sanhedrin intended for evil, God used to spread the gospel and demonstrate supernatural boldness in His servants (Acts 4:13-20).
The Power Structure Threatened: This gathering represents the same coalition that condemned Jesus just weeks earlier. Luke's careful enumeration of these three groups emphasizes the formidable opposition facing the fledgling church. These weren't merely curious inquirers but hostile authorities whose power, prestige, and theology were threatened by apostolic proclamation of a crucified and risen Messiah. The phrase "on the morrow" (epi tēn aurion, ἐπὶ τὴν αὔριον) indicates this was a formal, planned judicial proceeding, not a spontaneous mob action.
Fulfillment of Christ's Prophecy: Jesus had warned His disciples: "they will deliver you up to councils" (Matthew 10:17). This trial fulfills that prophecy and demonstrates the apostles' courage. The same religious establishment that rejected Christ now opposes His witnesses, revealing the deep spiritual blindness that chooses institutional preservation over divine truth. Yet God's sovereignty shines through—what the Sanhedrin intended for evil, God used to spread the gospel and demonstrate supernatural boldness in His servants (Acts 4:13-20).
And Annas the high priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the high priest, were gathered together at Jerusalem.
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The assembly of 'Annas the high priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the high priest' represents Judaism's most powerful tribunal. Annas, though deposed by Rome, retained 'high priest' title and real power as patriarch of the priestly dynasty. His son-in-law Caiaphas held official position. This concentration of power confronting uneducated fishermen demonstrates David versus Goliath pattern - God exalts the humble.
And when they had set them in the midst, they asked, By what power, or by what name, have ye done this?
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The council's question - 'By what power, or by what name, have ye done this?' - acknowledges the miracle while seeking to discredit its source. The Greek distinguishes 'power' (dynamis, inherent ability) and 'name' (onoma, authority). This inquiry mirrors Satan's strategy: admit the supernatural while attributing it to wrong source. Their question betrays fear - if Jesus' name heals, their crucifixion judgment was wrong.
Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people, and elders of Israel,
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Peter, 'filled with the Holy Ghost,' demonstrates fulfillment of Christ's promise (Luke 12:11-12) that the Spirit would provide words when facing tribunals. This filling differs from Pentecost's - not conversion but empowerment for specific witness. The address 'Ye rulers of the people, and elders of Israel' shows respect for office while preparing to deliver devastating accusation. Spirit-filling produces boldness, not recklessness; wisdom, not foolishness.
If we this day be examined of the good deed done to the impotent man, by what means he is made whole;
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Peter's rephrasing of their question - 'If we this day be examined of the good deed done to the impotent man' - exposes the absurdity of prosecuting charitable healing. The Greek 'anakrinometha' (examined) is forensic terminology for formal investigation. Calling healing a 'good deed' (Greek 'euergesia,' benefaction) highlights the council's moral bankruptcy: they oppose manifest good. 'By what means he is made whole' shifts from their question about authority to focus on salvation's means.
Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole.
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Peter's declaration 'Be it known unto you all, and to all the people of Israel' expands address beyond the council to the nation, making his statement public record. The core proclamation - 'by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead' - contrasts human action (crucifixion) with divine response (resurrection). The phrase 'even by him doth this man stand here before you whole' (Greek 'hygiēs,' completely healthy) connects physical healing to spiritual salvation.
This is the stone which was set at nought of you builders, which is become the head of the corner.
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Peter quotes Psalm 118:22 - 'the stone which was set at nought of you builders, which is become the head of the corner' - applying Israel's rejected-then-exalted stone to Christ. The Greek 'exouthenetheis' (set at nought) means 'counted as nothing,' revealing the depth of religious leaders' contempt. Yet God made this rejected stone the 'head of the corner' (Greek 'kephalēn gōnias,' cornerstone) - the critical stone uniting two walls, bearing the building's weight. The builders' rejection doesn't nullify God's choice.
Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.
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Neither is there salvation in any other—Peter declares absolute exclusivity: Christ alone saves, eliminating all alternative paths. The Greek 'en allō oudeni' (in no other) allows zero exceptions. For there is none other name under heaven given among men, whereby we must be saved—'name' (ὄνομα) represents the person and work of Christ, not a magical formula. The perfect passive participle 'given' (δεδομένον) indicates God's authoritative bestowal, making Jesus' name the Father's appointed means. Whereby we must be saved establishes salvation's necessity (moral/spiritual inability) and singularity (one way). This verse became Christianity's most controversial claim in pluralistic cultures.
Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled; and they took knowledge of them, that they had been with Jesus.
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The Greek word for 'boldness' (parrēsia) denotes confident, fearless speech - remarkable for fishermen facing the Jewish ruling council. The Sanhedrin recognized these men as 'agrammatos kai idiōtai' (unlearned and ordinary), yet their transformation was undeniable. The phrase 'they took knowledge of them, that they had been with Jesus' reveals the true source of apostolic authority: intimate companionship with Christ, not formal rabbinic training. This demonstrates how the Holy Spirit equips the ordinary to accomplish the extraordinary, echoing Paul's teaching that God chooses the weak to confound the wise (1 Corinthians 1:27).
And beholding the man which was healed standing with them, they could say nothing against it.
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The council's dilemma - 'beholding the man which was healed standing with them, they could say nothing against it' - demonstrates truth's irrefutable power. The Greek 'blepō' (beholding) indicates continuing to look at living evidence they couldn't deny. 'Could say nothing against it' (Greek 'antilegein,' speak against) shows intellectual defeat despite maintaining hostile intent. Miracles alone don't produce faith but remove excuses for unbelief.
But when they had commanded them to go aside out of the council, they conferred among themselves,
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The command to 'put them forth out of the council' while they 'conferred among themselves' reveals corrupt deliberation - excluding the accused from defense violates justice. The Greek 'symballō' (conferred) suggests adversarial discussion seeking strategy, not truth. This scene parallels Jesus' trial (Mark 14:55) where the same council sought false testimony. Truth fears examination; lies require secrecy.
Saying, What shall we do to these men? for that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem; and we cannot deny it.
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The council's admission - 'a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem; and we cannot deny it' - acknowledges undeniable reality while refusing proper response. The Greek 'gnōston sēmeion' (notable miracle) indicates a widely-known, authenticating sign. Their confession 'we cannot deny it' admits truth while planning to suppress it, demonstrating the futility of opposing manifest divine activity.
But that it spread no further among the people, let us straitly threaten them, that they speak henceforth to no man in this name.
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The council's strategy - 'that it spread no further among the people, let us straitly threaten them, that they speak henceforth to no man in this name' - reveals their true concern: not truth but control. The Greek 'apeilē apeilēsōmetha' (straitly threaten, intensive Hebrew idiom) indicates severe warning. Their phrase 'this name' avoids saying 'Jesus,' showing superstitious fear or contemptuous dismissal. Attempting to suppress truth by threat exposes spiritual bankruptcy.
And they called them, and commanded them not to speak at all nor teach in the name of Jesus.
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The command 'not to speak at all nor teach in the name of Jesus' attempted to silence gospel proclamation completely. The Greek distinguishes 'phtheggesthai' (speak, general utterance) and 'didaskein' (teach, systematic instruction) - the council banned all forms of Jesus-centered communication. This confrontation forced apostles to choose between human authority and divine commission, establishing the principle of civil disobedience when human law contradicts God's command.
But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye.
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Peter and John's response - 'Whether it be right in the sight of God to hearken unto you more than unto God, judge ye' - appeals to the council's own conscience while asserting divine authority's supremacy. The Greek 'akouo' (hearken) implies obedient listening. This rhetorical question forces them to acknowledge their command's unrighteousness. The phrase 'in the sight of God' invokes ultimate judgment, before which their earthly authority means nothing.
For we cannot but speak the things which we have seen and heard.
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The Greek construction 'ou dynameth laleiv' (cannot but speak) expresses moral compulsion, not mere inability. The apostles declare they are witnesses (martyres) who must testify to what they have 'seen and heard' - emphasizing the eyewitness nature of apostolic authority. This echoes Old Testament prophets who could not remain silent when God spoke (Jeremiah 20:9, Amos 3:8). Their response embodies the principle that obedience to God supersedes human commands when they conflict (Acts 5:29), establishing a foundation for Christian civil disobedience rooted in allegiance to Christ above all earthly powers.
So when they had further threatened them, they let them go, finding nothing how they might punish them, because of the people: for all men glorified God for that which was done.
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The council's impotence - 'when they had further threatened them, they let them go, finding nothing how they might punish them, because of the people' - reveals political rather than legal motivation. Repeated threats without action demonstrate weakness. The phrase 'because of the people' shows fear of popular revolt. 'All men glorified God for that which was done' indicates the miracle's apologetic power - undeniable evidence produced worship even from opposition.
For the man was above forty years old, on whom this miracle of healing was shewed.
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The note that 'the man was above forty years old, on whom this miracle of healing was shewed' emphasizes the healing's magnitude. Forty years of lameness made the cure medically impossible, requiring supernatural explanation. The Greek 'sēmeion' (miracle, sign) indicates this healing pointed beyond itself to greater reality - Christ's power over all infirmity, physical and spiritual. The passive voice 'was shewed' attributes healing to divine agency, not human ability.
The Believers Pray for Boldness
And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them.
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The phrase 'being let go, they went to their own company' shows the early church's cohesive community - believers sought each other for support and prayer. The Greek 'idious' (their own) emphasizes belonging and shared identity. 'Reported all that the chief priests and elders had said' demonstrates transparency and collective processing of persecution. This pattern establishes church's corporate nature - suffering shared rather than borne alone.
And when they heard that, they lifted up their voice to God with one accord, and said, Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is:
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The united prayer - 'they lifted up their voice to God with one accord' - demonstrates church's first response to persecution: corporate intercession, not human strategy. The Greek 'homothumadon' (one accord) indicates unanimous purpose and spirit. Their address 'Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is' grounds prayer in divine sovereignty - the Creator controls creation, including threatening authorities.
Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things?
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The prayer quotes Psalm 2:1-2 - 'Why did the heathen rage, and the people imagine vain things? The kings of the earth stood up, and the rulers were gathered together' - applying David's royal psalm to Christ's rejection. The Greek 'phryssō' (rage) suggests snorting horses, emphasizing irrational fury. 'Imagine vain things' (Greek 'meletaō kena') means 'meditate on empty things' - futile schemes against omnipotent God. This prayer interprets persecution through Scripture, seeing God's sovereign purpose.
The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ.
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The application of Psalm 2 continues - 'against the Lord, and against his Christ' - identifying current persecution as fulfillment of prophetic pattern. The Greek 'christos' (Anointed One) translates Hebrew 'Messiah,' connecting Jesus explicitly with psalm's king. Opposition to Christ is opposition to God - rejecting the Son rejects the Father (John 5:23). This theology sustained martyrs: their persecutors opposed God Himself, guaranteeing ultimate defeat.
For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together,
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For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, This prayer acknowledges God's sovereignty over Jesus' crucifixion. The Greek ep' alētheias (ἐπ' ἀληθείας, "of a truth") means "truly, certainly"—emphasizing factual accuracy. "Holy child" (hagion paida, ἅγιον παῖδα) can mean "holy servant" or "holy child," connecting to Isaiah's Suffering Servant prophecies. "Whom thou hast anointed" (echrisis, ἔχρισας) identifies Jesus as Messiah (Christos = Anointed One).
The verse lists four distinct groups: Herod (representing Jewish political authority), Pontius Pilate (Roman imperial power), Gentiles (pagan nations), and Israel (God's covenant people). This comprehensive coalition fulfills Psalm 2:1-2, proving Scripture's prophetic accuracy. The verb "gathered together" (sunēchthēsan, συνήχθησαν) echoes Psalm 2's "assembled," showing deliberate biblical fulfillment.
Theologically, this demonstrates that history's greatest injustice—executing God's innocent Son—occurred within divine sovereignty. Human evil and God's redemptive plan intersected at the cross. The disciples don't excuse human responsibility (these actors sinned grievously) but recognize God's providence working through even rebellious human choices. This paradox grounds Christian confidence: if God sovereignly accomplished salvation through Jesus' death, He can orchestrate all circumstances for His purposes.
The verse lists four distinct groups: Herod (representing Jewish political authority), Pontius Pilate (Roman imperial power), Gentiles (pagan nations), and Israel (God's covenant people). This comprehensive coalition fulfills Psalm 2:1-2, proving Scripture's prophetic accuracy. The verb "gathered together" (sunēchthēsan, συνήχθησαν) echoes Psalm 2's "assembled," showing deliberate biblical fulfillment.
Theologically, this demonstrates that history's greatest injustice—executing God's innocent Son—occurred within divine sovereignty. Human evil and God's redemptive plan intersected at the cross. The disciples don't excuse human responsibility (these actors sinned grievously) but recognize God's providence working through even rebellious human choices. This paradox grounds Christian confidence: if God sovereignly accomplished salvation through Jesus' death, He can orchestrate all circumstances for His purposes.
For to do whatsoever thy hand and thy counsel determined before to be done.
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The prayer acknowledges God's sovereignty: 'to do whatsoever thy hand and thy counsel determined before to be done.' The Greek 'proorisen' (determined) indicates predestination - God's eternal decree includes evil actions (crucifixion, persecution) without causing moral guilt. This paradox - God's sovereign control and human responsibility coexisting - distinguishes Reformed theology. The phrase 'thy hand' (power) and 'thy counsel' (plan) emphasizes both capability and intention.
And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word,
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The specific request - 'Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word' - doesn't ask for threat removal but courage to continue despite threats. The Greek 'parrhēsia' (boldness) means frank, fearless speech. They pray not for protection but proclamation, showing kingdom priorities: mission over safety. 'Thy servants' acknowledges their role as bondslaves (Greek 'douloi') - total loyalty to Master overrides fear of consequences.
By stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus.
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The prayer continues requesting God 'stretch forth thine hand to heal' and 'that signs and wonders may be done by the name of thy holy child Jesus.' The phrase 'stretch forth thine hand' echoes Exodus imagery of God's mighty acts (Exodus 3:20). They pray for continued miracles not for spectacle but validation - 'signs and wonders' authenticate gospel message. Calling Jesus 'holy child' (Greek 'pais,' servant/son) connects to Isaiah's Suffering Servant (Isaiah 53) and Psalm 2's 'Son.'
And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness.
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And when they had prayed, the place was shaken—Physical shaking authenticated God's presence, recalling Sinai (Exodus 19:18) and Isaiah 6:4. The church's response to persecution was corporate prayer for boldness (v.29), not safety—God answered with tangible confirmation. They were all filled with the Holy Ghost (ἐπλήσθησαν ἅπαντες πνεύματος ἁγίου)—a subsequent filling beyond Pentecost, showing believers need repeated Spirit-empowering for ministry challenges. They spake the word of God with boldness (παρρησίᾳ) fulfilled their prayer request—'parrēsia' denotes fearless, public speech despite opposition. The Spirit's filling produced proclamation, not ecstasy.
Believers Share All Things
And the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things common.
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The early church's radical economic sharing ('had all things common') exemplified Spirit-produced unity and love. The phrase 'of one heart and of one soul' indicates spiritual unity preceding and enabling material generosity. This voluntary communalism arose from transformed hearts, not external compulsion.
And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all.
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Apostolic witness to resurrection formed Christianity's core message, demonstrating that early preaching centered on historical event, not mere ethical teaching. 'Great power' (Greek 'dunamis') indicates Spirit-enabled boldness and authenticating miracles. 'Great grace upon them all' shows divine favor enabling their mission and attracting converts.
Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold,
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The statement 'neither was there any among them that lacked' fulfills Deuteronomy 15:4's ideal - 'there shall be no poor among you.' The Greek 'endeēs' (lack) indicates genuine need, not desire. This economic sharing wasn't mandated redistribution but Spirit-produced generosity. The next phrase explains: voluntary property sales funded need-based distribution. This modeled kingdom economics where stewardship replaces ownership.
And laid them down at the apostles' feet: and distribution was made unto every man according as he had need .
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And laid them down at the apostles' feet: and distribution was made unto every man according as he had need. This verse describes the radical economic sharing practiced by the earliest Jerusalem church. Believers who sold property or possessions "laid them down at the apostles' feet"—a phrase indicating complete surrender of control and submission to apostolic authority. The physical gesture of placing resources at someone's feet symbolized both honor and the transfer of decision-making power.
The apostles served as stewards who administered "distribution" (diemerízeto, διεμερίζετο) to each person "according as he had need" (kathóti an tis chreían eichen, καθότι ἄν τις χρείαν εἶχεν). This wasn't communism or mandatory redistribution but voluntary, Spirit-led generosity addressing genuine needs within the community. The imperfect tense suggests ongoing, repeated distribution—a sustained practice, not a one-time event.
This economic fellowship demonstrated the transformative power of Pentecost. The same Spirit who enabled multilingual proclamation (Acts 2:4-11) also produced supernatural unity and generosity. Private property wasn't abolished (note Ananias and Sapphira retained the right to keep their property, Acts 5:4), but believers willingly shared so that "neither was there any among them that lacked" (Acts 4:34). This fulfilled Old Testament ideals where faithful covenant obedience would eliminate poverty (Deuteronomy 15:4). The early church's economic practice wasn't a universal blueprint for all times but a powerful witness to transformed hearts overflowing with love.
The apostles served as stewards who administered "distribution" (diemerízeto, διεμερίζετο) to each person "according as he had need" (kathóti an tis chreían eichen, καθότι ἄν τις χρείαν εἶχεν). This wasn't communism or mandatory redistribution but voluntary, Spirit-led generosity addressing genuine needs within the community. The imperfect tense suggests ongoing, repeated distribution—a sustained practice, not a one-time event.
This economic fellowship demonstrated the transformative power of Pentecost. The same Spirit who enabled multilingual proclamation (Acts 2:4-11) also produced supernatural unity and generosity. Private property wasn't abolished (note Ananias and Sapphira retained the right to keep their property, Acts 5:4), but believers willingly shared so that "neither was there any among them that lacked" (Acts 4:34). This fulfilled Old Testament ideals where faithful covenant obedience would eliminate poverty (Deuteronomy 15:4). The early church's economic practice wasn't a universal blueprint for all times but a powerful witness to transformed hearts overflowing with love.
And Joses, who by the apostles was surnamed Barnabas, (which is, being interpreted, The son of consolation,) a Levite, and of the country of Cyprus,
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Barnabas's introduction - 'Joses, who by the apostles was surnamed Barnabas, (which is, being interpreted, The son of consolation,) a Levite, and of the country of Cyprus' - establishes his character and credentials. The name change from Joses to Barnabas (Greek 'huios parakleseos,' son of encouragement/consolation) indicates his dominant characteristic. As a Levite, he descended from Israel's priestly tribe. Cyprus origin shows diaspora background, preparing him for later Gentile mission.
Having land, sold it, and brought the money, and laid it at the apostles' feet.
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Barnabas's action - 'having land, sold it, and brought the money, and laid it at the apostles' feet' - exemplifies sacrificial generosity. The phrase 'laid it at the apostles' feet' demonstrates submission to church authority for distribution. Selling land (Greek 'agros,' field or estate) represented significant sacrifice - land was permanent wealth. This act introduces the contrast with Ananias and Sapphira (Acts 5:1-11) while modeling authentic discipleship: all possessions subject to kingdom priorities.