4:1–4 In response to the apostles’ proclamation of Jesus as resurrected Lord, the religious leaders attempt to show their own authority by arresting Peter and John. The power of the message of Jesus Christ makes their efforts futile.

4:1 were speaking Peter and John are explaining the significance of the miracle the crowd has witnessed (3:1–10), but the religious leaders try to silence their message.

4:2 they were teaching the people The religious leaders were not only disturbed at the apostles’ teaching, but likely offended that they were instructing the people in the first place. The priests and Sadducees, along with the Pharisees, typically occupied the role of teachers, and the apostles have usurped that status—with great success.

proclaiming in Jesus the resurrection The preaching of resurrection in Jesus threatens the religious leaders because it asserts His unique authority for determining the truth and God’s will, and condemns them for rejecting Him. The Sadducees, as well, did not believe in a real, physical resurrection (Luke 20:27). They objected to the apostles’ teaching that Jesus rose bodily from the grave and its implication that His death and resurrection are the firstfruits of a resurrection to everlasting life for all who believe in Him (compare 1 Cor 15; Dan 12:1–4).

4:4 approximately five thousand This builds on previous statements of the Church’s extraordinary growth (Acts 1:15; 2:41).

4:5–22 Peter’s third speech in Acts—which is a response to the persecution of local religious leaders—emphasizes a consequence of the reality of Jesus’ resurrection as Lord and King: There is no other ultimate authority on earth (v. 12). The miracle and the apostles’ unexplainable understanding and eloquence reinforce the truth of their claims.

4:5 elders In Judaea in the first century ad, elders were trusted older men who functioned as important rulers in the synagogues, helping to govern the community’s affairs.

scribes These individuals had varying functions in the ancient world; Luke (the narrator) portrays them as experts in the law who possessed significant authority over its interpretation and teaching (compare Luke 11:37–54; Acts 6:12–14; 23:9).

4:6 Annas the high priest Annas was the former high priest, who served ad 6–15 (see Luke 3:2 and note). He was the father-in-law of the current high priest, Caiaphas. The title high priest seems to have been used even after someone left office; it seems that Annas was still very influential at this time.

High Priests in the nt
Annas	ad 6–15
Caiaphas	ad 18–36
Ananias	ad 47–58

4:7 by what power The council questions Peter and John (the son of Zebedee) about how they were able to perform the miracle (Acts 3:1–10). The religious leaders are trying to understand the nature of the apostles’ mission and message, whether it is allowed by the law (Deut 18:20), and whether it operates within their rules.

4:8 filled In Acts, this term seems to denote a special empowering by the Holy Spirit that is in addition to His work of enabling believers to trust God and to live faithfully (e.g., Acts 2:4; 4:31; 9:17; 13:9).

people Peter addresses the rulers as those who have been given authority over the Jewish people.

4:9 examined The Greek word used here, anakrinō, can denote an official judicial proceeding.

a good deed Peter points out that trials are convened for crimes, not for acts of mercy and love. He implies that the religious leaders are corrupt (compare note on v. 2).

4:10 to all the people Peter uses the opportunity of the proceedings to publicly proclaim the gospel.

name Referring to a person’s name was shorthand for their character and reputation. See 3:6 and note.

whom you crucified Peter turns the trial back on his judges, accusing them of the real crime (compare Luke 22:52, 23).

whom God raised from the dead God, the ultimate authority, raised the one whom the council rejected—Jesus. The religious leaders have dramatically misunderstood both the true identity and mission of Jesus and their true standing before God.

4:11 the stone Peter quotes from Psa 118:22. This metaphor is picked up again by Peter (1 Pet 2:4) and Paul (Rom 9:32–33; Eph 2:20). Jesus cites this psalm in Matt 21:42.

rejected From the perspective of the Jewish leaders Peter addresses, Jesus’ crucifixion is like a stumbling block (see 1 Cor 1:23), because anyone who hung on a tree (or a cross, in their view) was viewed as cursed by God (Deut 21:22–23).

by you, the builders Just as the builders did not perceive the stone’s value in Psa 118:22, so Israel’s religious leaders did not recognize their Messiah.

4:12 salvation in no one else Salvation refers to deliverance from God’s wrath and to enjoyment of His favor. This is only given through faith in Jesus, who grants new life to all who follow him and embrace the message of His death and resurrection for the forgiveness of their sins (Acts 3:19–21).

4:13 boldness of Peter and John The apostles had unshakeable confidence in speaking the truth, despite the undoubtedly intimidating circumstances.

uneducated This does not imply that Peter and John were ignorant, but that they lacked formal training in the law of Moses.

they had been with Jesus This is the only explanation for the apostles’ unexpected eloquence and effective speech.

4:14 they had nothing to say The religious leaders could not deny the reality of the man standing—for the first day in his life—right in front of them (3:1–10). They would, however, continue to deny the meaning of the miracle.

4:16 What should we do The religious leaders are uncertain what to do in the face of the evident power of the apostles’ words and deeds; this emphasizes the emptiness of the religious leaders’ claim to have authority over them.

4:17 it may not spread Although the religious leaders cannot deny the miracle, they still refuse to accept the message about Jesus to which it bore witness. Their chief concern is to keep the message’s reach and influence from growing.

4:18 in the name of Jesus See note on 3:6.

4:19 right The Greek word used here, dikaios, refers in this instance to conformity to a certain standard; in a legal context, it describes whether the accused is, in the court’s opinion, innocent of the charge and may in fact be considered in the right regarding the law’s requirements. Here Peter again appeals to the court’s authority to call them to a higher standard. This response echoes his earlier charge that the proceedings themselves are against the law (see v. 9).

4:20 we have seen and heard The apostles, as eyewitnesses to Jesus, must act as faithful witnesses according to Jesus’ command (1:8).

4:21 no way to punish them The apostles have violated no law, and the religious leaders have no legal grounds for disciplining them.

they were all praising The contrast between the crowd worshiping God and the leaders focused on threatening the apostles shows the leaders’ spiritual backwardness and rebellion against God.

4:22 more than forty See note on 3:7.

Miracles in Acts Table

4:23–31 In reaction to the opposition to the gospel they experienced, the apostles gather to pray. Like previous prayers, this one points to the Church’s dependence on God’s strength. Their prayer once again asks for the name of Jesus to be exalted through the word of God and the power of the Spirit (vv. 30–31).

4:24 with one mind to God The Christians were unified not only in their prayer, but in their mindset, desires, and mission.

Master This way of addressing God is suitable in light of the recently failed challenges to Jesus’ lordship by the religious leaders.

one who made the heaven and the earth Because God reigns over all creation, He is the only one able to answer His people’s prayers and preserve them in the midst of danger. Compare Gen 1:1; 2 Kgs 19:15; Neh 9:6; Psa 146:6.

4:25–26 The early church quotes from Psa 2:1–2, which they ascribe to David, in their prayer. The early church saw this psalm as pointing to Jesus’ sonship and role as the Messiah (Acts 13:33; Heb 1:5; 5:5) as well as foretelling opposition to him (Acts 4:25). The use of Psa 2 acknowledges that the world will oppose the plan of God and the Messiah. Its original context declares the coronation of God’s Son as the ultimate descendant of David (Psa 2:7). God will destroy the nations’ authority and cause the Messiah to rule over them with a rod of iron (Psa 2:8–9). While the final victory is certain, it will not occur until Jesus returns (Acts 1:7–8; 3:20).

Jesus’ Fulfillment of Old Testament Prophecy Table

4:25 rage The Greek word used here may imply arrogance as well. Those in authority who set themselves against Jesus and His Church feel their power threatened and respond in fierce opposition.

4:26 his Christ The psalmist envisioned the political entities of the world uniting against Yahweh and His anointed one (the Messiah), who bears His name and inherits His kingdom.

4:27 both Herod and Pontius Pilate Psalm 2 envisions all types of earthly authorities opposing Jesus. Both Herod and Pilate belong to the governmental structure ruling over Israel.

Political Leaders in the New Testament Table

with the Gentiles In sad irony, in opposing Yahweh and His Messiah, the religious leaders of Israel have taken their stand with the Gentiles (non-Jewish people)—those who had oppressed God’s people. See Acts 4:25.

anointed The Greek verb used here, chriō, is related to the word christos, meaning Christ or Messiah. Just as God anointed David to rule Israel (1 Sam 16:12), Jesus is anointed to fulfill God’s plan and serve as the ultimate, eternal king of God’s people.

4:29 slaves The Greek word used here, doulos, is a frequent nt designation for disciples of Christ, alluding to Christians’ status as freed people purchased by another—Jesus—and submitted to the authority of Christ and His will (e.g., 1 Cor 7:22–23). Luke (the narrator) uses a different word when speaking of Jesus (Acts 3:13, 26; 4:27, 30) and of David (v. 25).

4:30 your hand In the ot, this phrase refers to His strength and ability to accomplish His purposes—especially to save (Deut 4:34; 5:15; Psa 44:3; Isa 62:8). The early church expresses confidence that God will continue to uphold them and bless them as they carry out the mission He has given them.

signs and wonders Alludes to the miracle in Acts 3:1–10. The apostles viewed such acts as verification of the gospel message they preached.

4:31 was shaken The ot frequently describes shaking or earthquakes as a sign of God’s presence (e.g., Exod 19:18; Psa 114:1–7; Isa 6:4).

they were all filled See note on Acts 4:8.

Pneuma Word Study

4:32–37 This summary of the church’s growth and activities resembles that in 2:42–47. This section also serves as context for the deception and perverse testimony of Ananias and Sapphira in 5:1–11.

4:32 belonged to him This emphasizes that Jesus is Lord and master over the early Christians’ entire lives. They belong to Him (see v. 29 and note).

in common This reiterates the theme of the Christian community’s unity. See 2:42–46.

4:33 great power This may be referring to the boldness and effectiveness of the apostles’ preaching, or to the miraculous signs they performed that bolstered the truth of the message, or both.

great grace The Greek text here likely means that God’s favor was present with the early believers in an especially powerful way. It could also mean that the church continued to be held in high esteem by people in and around Jerusalem (as in 2:47).

4:34 needy The Greek word used here, endeēs, probably refers to those who require assistance in order to meet their daily necessities.

4:35 it was being distributed See note on 2:45.

4:36 Barnabas Barnabas will play a larger role later in the book, especially with regard to extending the mission of the Church to the Gentiles (see 9:27; 11:28–30; 13:2; 15:2–12).

son of encouragement This title is characteristic of how God uses Barnabas in Acts to build others up and support them in their work for the kingdom, especially Paul (compare ch. 13).

Cyprus The ancient Jewish writer Philo mentions Jewish colonies on the Mediterranean island of Cyprus.

4:37 brought the money The language in this verse is similar to that in Acts 4:34–35. The narrative portrays Barnabas as an individual Christian who puts the needs of the community first, without regard to himself. Luke (the narrator) will present Ananias and Sapphira as the antithesis to Barnabas (5:1–11).