Acts 4
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.