Peter and John are arrested by the Jewish authorities, brought before the Sanhedrin, and interrogated about the power by which they healed the lame man; Peter's bold reply—salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved—announces the exclusivity of Christ while leaving no room for the council's jurisdiction. The apostles are released but forbidden to speak about Jesus, yet they obey God rather than human authority, establishing the tension between earthly and divine authority that drives the narrative. The believing community's prayer at their return quotes Psalm 2 (why do the nations rage?) and frames their persecution as part of the appointed resistance to God's Messiah, yet asks for boldness to speak the word and confidence that God's hand is stretched out to heal and perform wonders. The Spirit fills them afresh (a refilling, not a first filling), and the community's sharing of possessions—everything held in common—demonstrates that the Spirit creates not merely spiritual unity but material and economic transformation, with Barnabas's generosity introduced as a model.
Acts 4:37
and put it at the apostles' feet. — the repeated phrase (cf. verse 35) emphasizes the normalcy and significance of placing goods at the apostles' feet as a surrender to the community and its leaders. This practice establishes the pattern that Ananias and Sapphira will violate (5:1-11) by lying about their contribution's size. Generosity is good; hypocrisy is deadly.
Acts 4:2
They were greatly disturbed because the apostles were teaching the people and proclaiming in Jesus the resurrection of the dead — the disturbance (diachoō, greatly troubled, vexed, irritated) is provoked by two things: (1) the apostles' public teaching (didaskō, teach), and (2) the proclamation of resurrection (anistēmi nekroi, resurrection of the dead) through/in Jesus. The resurrection was theologically unacceptable to Sadducean thought and politically dangerous (suggesting a power beyond Rome's control).
Acts 4:3
They seized Peter and John. And because it was evening, they put them in custody until the next day — the arrest (katecho, seize, take hold of) follows immediately; the evening timing (opsia, evening, late) prevents immediate trial, so the apostles are held overnight. The custody (phulakē, guard, prison, jail) is preliminary detention. The authorities' caution (waiting until the next day) suggests they want to consult and gather support before formal proceedings.
Acts 4:4
But many who heard the message believed; so the number of men grew to about five thousand — even Peter and John's arrest doesn't stop the gospel's spread; the hearing (akouō, hear) and belief (pisteuō, believe, trust, have faith) of many result in five thousand believers (andres, men, male believers, though women are included in the community). The number jumps from 3,000 (2:41) to 5,000, showing exponential growth; the authorities' efforts to suppress the gospel backfire.
Acts 4:5
The next day the rulers, elders and teachers of the law met in Jerusalem — the assembly (synedrium, council, Sanhedrin, the Jewish high court) gathers all its components: rulers/archontes (magistrates, officials), elders/presbyteroi (senior members of the council), and scribes/grammateis (teachers of the law, legal experts). This is the formal body that tried and condemned Jesus; they reconvene to suppress the apostolic witness.
Acts 4:6
Annas the high priest was there, and so were Caiaphas, John, Alexander and others of the high priest's family — the prominence of Annas (former high priest, father-in-law of Caiaphas, very influential) shows the highest powers arrayed against the apostles. Caiaphas was the high priest at Jesus' trial (Matthew 26:57); his presence shows continuity between Jesus' trial and the apostles' prosecution. The family's unity (high priestly family) represents consolidated power.
Acts 4:7
They had Peter and John brought before them and began to question them: 'By what power or what name did you do this?' — the officials' question (dynamis, power; onoma, name) cuts to the heart: they want the apostles to implicate themselves either in magical practice or in claiming Jesus' power. The 'this' refers to the lame man's healing; they cannot deny the miracle (evidence is before them) but seek to discredit its source.
Acts 4:8
Then Peter, filled with the Holy Spirit, said to them: 'Rulers and elders of the people! — Peter's filling with the Spirit (pimplammai, filled, fully supplied, satiated) immediately precedes bold speech (parrēsia, boldness, frank speech, freedom of speech). The address to 'rulers and elders of the people' (archontes kai presbyteroi tou laou) respects their office while preparing to challenge their authority. The Spirit enables courage in the face of institutional power.
Acts 4:9
If we are being called to account today for an act of kindness shown to an old man and are being asked how he was healed, — Peter frames the healing as an 'act of kindness' (euergesia, good deed, good work, benefit, favor), not a violation of law. The healed man is an 'old man' (anthropos asthenes, infirm/weak man, aged man), emphasizing the miracle's compassion. Peter's rhetorical strategy: they are condemning acts of mercy.
Acts 4:10
then know this, you and all the people of Israel: It is by the name of Jesus Christ of Nazareth, whom you crucified but whom God raised from the dead, that this man stands before you healed. — Peter directly names the source of power: Jesus Christ of Nazareth (the Messiah, the one you know from recent history). The accusation is blunt: 'whom you crucified' (stauros, crucified, hung on a stake), but the inversion is sharper: 'whom God raised from the dead' (egeiro nekros, raised from the dead). The healed man's presence (stands before you) is living proof of the resurrection's power.
Acts 4:11
Jesus is 'the stone the builders rejected, which has become the cornerstone.' — Peter cites Psalm 118:22, a royal thanksgiving psalm read messianically; the stone rejected (apodokimazō, reject, approve not) by builders becomes the cornerstone (kephale gonias, head of the corner, cornerstone, the stone of greatest value). The paradox: what human judges (builders, authorities) reject, God exalts to the place of greatest honor. Jesus' crucifixion (rejection) leads to resurrection (exaltation); the rejected becomes foundational.
Acts 4:12
Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved.' — the exclusivity is absolute: no other name (onoma, name, person, identity, authority) given by God (didōmi, given) works salvation (sōzō, save, rescue, heal, deliver). This is not intolerant but truth-claim: Jesus alone is the means of salvation; no other person, power, or ideology can save. The universality ('under heaven,' pan ouranos, all heaven) emphasizes the cosmic scope of this claim.
Acts 4:13
When they saw the courage of Peter and John and realized that they were unschooled, ordinary men, they were astonished and they took note that these men had been with Jesus. — the authorities' amazement (thaumazō, amazed, wondered) at the apostles' parrēsia (bold speech, forthrightness) is deepened by their recognition of the men's lack of formal education (agrammatos, unschooled, illiterate, without letters) and ordinary status (idiōtēs, private citizen, common person, layperson). The inference is irresistible: 'these men had been with Jesus' (synēsan tō Iēsou, were with Jesus, lived with Jesus, stayed with Jesus). The transformation from timid disciples to bold witnesses is explicable only through Jesus' presence and teaching.
Acts 4:14
But since they could see the man who had been healed standing there with them, they could say nothing in reply. — the healed man's presence (paristēmi, stand by, stand with, be present) is silent testimony that no argument can refute. His visible wholeness is undeniable evidence; the authorities have no reply (apokrinomai, answer, respond). The authorities' silence is significant: they cannot deny the fact of the healing or counterargue the apostles' use of Jesus' name.
Acts 4:15
So they ordered them to withdraw from the Sanhedrin while they conferred together. — the apostles are ordered out (lexō, command, direct, order) so the council can deliberate (sullaleo, talk together, confer, discuss) without the apostles' and witnesses' presence. The order shows the council's power to control proceedings; the expulsion is an attempt to exclude the apostles from the deliberative process.
Acts 4:16
'What are we going to do with these men?' they asked. 'Everyone living in Jerusalem knows they have performed a notable sign, and we cannot deny it. — the council members' rhetorical question (ti poiēsomen, what shall we do) reveals their dilemma: the sign (sēmeion, sign, miracle, portent) is notable (gnoston, known, evident, manifest) and public. Their confession (ou dynametha arneōmai, we are not able to deny) is a forced concession: the facts are undeniable. The public's knowledge makes suppression impossible.
Acts 4:17
But to stop this thing from spreading any further among the people, we must warn these men to speak no longer to anyone in this name.' — the council's strategy is prohibition: threaten (apengilemē, warned, threatened, charged) the apostles to speak (laleō, speak) no longer (mēketi) in Jesus' name. The hope is that intimidation will silence the apostles. The concern (spread among the people, laos, people, the masses) shows that the movement's popular support troubles them more than the apostles themselves.
Acts 4:18
Then they called them in again and commanded them not to speak or teach at all in the name of Jesus. — the order is unambiguous: speak (laleō, speak) and teach (didaskō, teach) are both prohibited in the name of Jesus. The double prohibition (absolutely forbidden, ou) shows the seriousness of the threat. The authorities assume their legal authority overrides Jesus' commission to the apostles.
Acts 4:19
But Peter and John replied: 'Which is right in God's eyes: to listen to you, or to listen to him? Judge for yourselves! — Peter and John's response frames the issue as a conflict of authority: human authority (Sanhedrin) versus divine authority (God/Jesus). The rhetorical question ('Which is right?', dikaiōs, righteous, just, fair) appeals to the conscience: obedience to God transcends obedience to human rulers. 'Judge for yourselves' (hineō, judge for yourselves) invites the council to recognize the real issue: they are opposing God.
Acts 4:20
As for us, we cannot help but speak of what we have seen and heard.' — the apostles' refusal is grounded in eyewitness necessity (ou dynametha, we are not able, we cannot) and personal knowledge (what we have seen and heard, heoraka akouō, perfect tenses indicating ongoing knowledge). They have seen the risen Jesus; they have heard his teaching; they must speak. The compulsion is internal and irresistible; truth demands utterance.
Acts 4:21
After further threats, they let them go. They could not decide how to punish them, because all the people were praising God for what had happened. — the threats (apeilē, threats, threatening) multiply but produce no action. The reason for restraint is political: the people's praise (epainēs, praise, commendation) for the miracle prevents the council from moving against the apostles without provoking popular unrest. The council's powerlessness before public opinion shows the gospel's popular momentum.
Acts 4:22
For the man who was miraculously healed was over forty years old. — the specification (tessarēkonta, forty years, a significant number in OT narrative) of the healed man's age confirms the miracle's reality; he was not a youth whose healing might be attributed to youthful vigor but a man of middle age or older. The detailed information (age 40+, crippled from birth, daily begging) provides the concrete historical grounding that makes the miracle incontestable.
Acts 4:23
On their release, Peter and John went back to their own people and reported all that the chief priests and the elders had said to them. — the apostles return to the believers (hoi idioi, their own, the believing community) and report (anangellō, announce, declare, report) the interrogation and threats. The reporting strengthens the community's awareness of opposition and elicits prayer (verse 24-30).
Acts 4:24
When they heard this, they raised their voices together in prayer to God. 'Sovereign Lord, you made the heaven and the earth and the sea, and everything in them. — the community's response is corporate prayer (proseuchē, prayer, intercession). The address 'Sovereign Lord' (despotēs, despotes, master, sovereign, lord) calls on God's absolute authority. The creation affirmation (heaven, earth, sea, and all things) grounds God's power; the one who made all things surely can overcome political opposition. The prayer recounts creation (echoing Genesis 1 and Psalm 146) to anchor faith in God's ultimate power.
Acts 4:25
You spoke by the Holy Spirit through the mouth of your servant David: 'Why do the nations rage and the peoples plot in vain? — the prayer cites Psalm 2:1-2, ascribing it to David via the Spirit. The nations (ethnē, nations, gentiles, peoples) raging and plotting in vain (mataios, fruitless, vain, futile) describes opposition to God's anointed (christos, anointed, messiah). The Sanhedrin's opposition is thus assimilated to the cosmic opposition to God's plan predicted in Scripture.
Acts 4:26
The kings of the earth rise up and the rulers band together against the Lord and against his anointed one.' — the Psalm 2 citation continues: rulers (archontes, rulers, magistrates) band together (syntassō, appoint together, band together, conspire) against the Lord and his Messiah. The application is clear: the Jewish council opposes not mere apostles but God's anointed one (Jesus). Opposition to the gospel is opposition to God.
Acts 4:27
Indeed, Herod and Pontius Pilate met together with the Gentiles and the people of Israel in this city to conspire against your holy servant Jesus, whom you anointed. — the historical prayer applies Psalm 2 directly: Herod (the Jewish king), Pontius Pilate (the Roman governor), Gentiles (Romans), and people of Israel (Jews) all conspired (suntrecho, run together, gather together, conspire) against Jesus, God's holy servant (hagios pais theou, holy servant of God). The anointing (chriō, anoint, consecrate) places Jesus in the tradition of OT kings and prophets. The prayer reinterprets Jesus' trial as fulfillment of Psalm 2.
Acts 4:28
They did what your power and will had decided beforehand should happen. — the prayer affirms God's sovereignty over history: what happened (crucifixion, trial) was decided (horizō, determine, appoint, decide) beforehand by God's power and will. The paradox of divine sovereignty and human guilt is affirmed: the opposition was real and culpable, but also within God's plan. This is not fatalism but faith that God overrules human opposition.
Acts 4:29
Now, Lord, consider their threats and enable your servants to speak your word with great boldness. — the petition (deomai, beseech, pray, appeal) is not for safety from threats but for boldness (parrēsia, frank speech, fearlessness, boldness) in proclamation. The threats (apeilē, threats, threatening) are acknowledged but become reason for greater courage. The apostles ask God to empower them to overcome fear through Spirit-given boldness.
Acts 4:30
Stretch out your hand to heal and perform signs and wonders through the name of your holy servant Jesus.' — the final petition is for miracles: healing (iasis, healing, cure), signs (sēmeia, signs, miracles), and wonders (terata, wonders, portents) to validate the apostles' proclamation through Jesus' name. The phrase 'stretch out your hand' (ekteino cheir, extend hand, a phrase from OT miracles and deliverance) echoes God's mighty acts of salvation in the Exodus and Psalms.
Acts 4:31
After they prayed, the place where they were meeting was shaken. And they were all filled with the Holy Spirit and spoke the word of God boldly. — the answer to prayer is immediate and physical: the building itself shakes (seio, shaken, shook, moved), recalling theophanic traditions (earthquake as sign of God's presence, cf. Sinai, Philippians 4:26). The filling with the Spirit (pimplammai pneuma, filled with the Holy Spirit) produces boldness (parrēsia, bold speech, fearlessness) in proclamation. The threatened apostles are empowered to preach more boldly, not less.
Acts 4:32
All the believers were one in heart and mind. No one claimed that any of their possessions was their own, but they shared everything they had. — the description of communal life (kardia kai psychē mia, one heart and soul) shows radical unity and agreement. The sharing (koina panta, all things common) is reiterated: no one claims exclusive ownership (idios, one's own, private, individual). The economic sharing is not command but expression of koinōnia (fellowship, community of goods).
Acts 4:33
With great power the apostles continued to testify to the resurrection of the Lord Jesus. And God's grace was so powerfully at work in them all. — the apostles' testimony (martyria, witness, testimony, bearing witness) to the resurrection (anastasis, resurrection) is empowered (dynamis, power, might, strength). God's grace (charis, grace, divine favor, kindness) energizes the community; grace and power (not human effort or organization) sustain the movement. The apostolic witness is the foundation and motor of the community.
Acts 4:34
There were no needy persons among them. For from time to time those who owned lands or houses sold them, brought the money from the sales — the result of koinōnia is the elimination of poverty (chreia, need, lack, deficiency). The mechanism: those with property (chorion, land, field; oikos, house) sold (poleō, sell) and brought (prospherō, bring, carry, present) the proceeds. The phrase 'from time to time' (kata to ti eichos, according as anyone had need) shows responsiveness to actual need, not coercive redistribution.
Acts 4:35
and put it at the apostles' feet, and it was distributed to anyone who had need. — the placing at the apostles' feet (tithēmi paras tous podas, placed at the feet, a gesture of submission and trust) makes the apostles stewards of communal resources. The apostles distribute (diaireo, distribute, divide) according to need (chreia, need, necessity), not equality of outcome but sufficiency of provision. The system prioritizes the vulnerable.
Acts 4:36
Joseph, a Levite from Cyprus, whom the apostles called Barnabas (which means 'son of encouragement'), sold a field he owned and brought the money and put it at the apostles' feet. — Barnabas (Iōsaphat, Joseph; Barnabas, son of encouragement, son of exhortation) is introduced as the exemplar of generosity. His Levitical heritage (Levitēs, Levite, priestly tribe) is noted; Levites had no tribal inheritance but relied on tithes and offerings. His sale (poleō, sell) of land and contribution (prospherō, bring, present) embody the ideal described in verses 32-35. Barnabas becomes a key figure throughout Acts (mentoring Paul, missionary companion).
Acts 4:1
The priests and the captain of the temple guard and the Sadducees came up to Peter and John as they were speaking to the people — the religious establishment's opposition emerges immediately; the priests (hiereis, priests, temple officials), temple guard captain (stratēgos, commander, military officer), and Sadducees (Sadducees, the rationalist, priestly party) are threatened by the apostles' public teaching and popular influence. The Sadducees' opposition specifically is noted; they denied resurrection (23:8), making the apostolic proclamation of Jesus' resurrection intolerable.