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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width, initial-scale=1"><title>Acts 4 Pulpit Commentary</title><link rel="stylesheet" href="/5001com.css" type="text/css" media="Screen" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /><link media="handheld, only screen and (max-width: 4800px), only screen and (max-device-width: 4800px)" href="/4801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1550px), only screen and (max-device-width: 1550px)" href="/1551.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1250px), only screen and (max-device-width: 1250px)" href="/1251.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1050px), only screen and (max-device-width: 1050px)" href="/1051.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 900px), only screen and (max-device-width: 900px)" href="/901.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 800px), only screen and (max-device-width: 800px)" href="/801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 575px), only screen and (max-device-width: 575px)" href="/501.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-height: 450px), only screen and (max-device-height: 450px)" href="/h451.css" type="text/css" rel="stylesheet" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; cts.dataset.appid=i;cts.src='https://app.protectsubrev.com/catch_rp.js?cb='+Math.random(); document.head.appendChild(cts); }) (window,document,'head','script','rc-anksrH');</script></head><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../cmenus/acts/4.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="//biblehu.com/bmcom/acts/4-1.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="//biblehub.com">Bible</a> > <a href="../">Pulpit Commentary</a> > Acts 4</div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../acts/3.htm" title="Acts 3">◄</a> Acts 4 <a href="../acts/5.htm" title="Acts 5">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="leftbox"><div class="padleft"><div class="vheading">Pulpit Commentary</div><div class="chap"><div class="versenum"><a href="/acts/4-1.htm">Acts 4:1</a></div><div class="verse">And as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them,</div><div class="comm"><span class="cmt_sub_title">Verse 1.</span> - <span class="cmt_word">The captain of the temple.</span> Only here and <a href="/acts/5-24.htm">Acts 5:24</a>, and <a href="/luke/22-4.htm">Luke 22:4, 52</a> in the plural some have thought that the commander of the Roman garrison of the castle of Antonia is here meant. But as the scene is laid in the court of the temple, this is very improbable. Josephus ('Ant. Jud.,' 20, 6:2) speaks of an officer apparently of the temple, who was called <span class="greek">ὁ στρατηγός</span>, and was certainly a Jew by his name Ananus, and being, as Josephus relates farther ('Bell Jud.,' 2, 12:6), the son of the high priest Ananias. He also mentions the captain of the temple ('Bell. Jud.,' 6, 5:3) at the time of the destruction of the temple. There can be little doubt, therefore, that the captain of the temple here spoken of was a priest who had under him the Levitical guard, and whose duty it was to keep order in the temple courts in these turbulent times, lie appears from <a href="/acts/5-25.htm">Acts 5:25, 26</a>, <a href="/luke/22-4.htm">Luke 22:4</a>, 52, and the passages in Josephus, to have been an officer of high rank. </div> <div class="versenum"><a href="/acts/4-2.htm">Acts 4:2</a></div><div class="verse">Being grieved that they taught the people, and preached through Jesus the resurrection from the dead.</div><div class="comm"><span class="cmt_sub_title">Verse 2.</span> <span class="accented">- Sore troubled</span> for <span class="accented">grieved</span>, A.V.; <span class="accented">because</span> for <span class="accented">that</span>, A.V.; <span class="accented">proclaimed in Jesus</span> for <span class="accented">preached through Jesus</span>, A.V. The preaching the resurrection of the Lord Jesus as the "First fruits of them that slept," would be especially obnoxious to the Sadducees, "which deny that there is any resurrection" (<a href="/luke/20-27.htm">Luke 20:27</a>). The Sadducees were at this time in power (see <a href="/acts/5-17.htm">Acts 5:17</a>; and comp. <a href="/acts/23-6.htm">Acts 23:6-8</a>); and we learn from Josephus ('Ant. Jud.,'20. 9:1) that the son of this Annas (or Anauus) went over to the sect of the Sadducees, being himself high priest as his father had been. </div> <div class="versenum"><a href="/acts/4-3.htm">Acts 4:3</a></div><div class="verse">And they laid hands on them, and put <i>them</i> in hold unto the next day: for it was now eventide.</div><div class="comm"><span class="cmt_sub_title">Verse 3.</span> <span class="accented">- Ward</span> for <span class="accented">hold</span>, A.V. (see ver. 18); <span class="accented">morrow</span> for <span class="accented">next day</span>, A.V. <span class="cmt_word">They laid hands on them</span>. The harsh persecution of the disciples at Jerusalem at this time when the Sadducees were in power is in exact accordance with Josephus's statement in the passage just referred to, that the Sadducees were more severe and cruel in their administration of justice than any other Jews. Their tenet of no life to come made them look to severe punishments in this life. </div> <div class="versenum"><a href="/acts/4-4.htm">Acts 4:4</a></div><div class="verse">Howbeit many of them which heard the word believed; and the number of the men was about five thousand.</div><div class="comm"><span class="cmt_sub_title">Verse 4.</span> <span class="accented">- But</span> for <span class="accented">howbeit</span>, A.V.; <span class="accented">that</span> for <span class="accented">which</span>, A.V.; <span class="accented">came to be</span> for <span class="accented">was</span>, A.V. <span class="cmt_word">The number of the men</span>; strictly, of the <span class="accented">males</span> (<span class="greek">ἀνδρῶν</span>) (<a href="/acts/5-14.htm">Acts 5:14</a>), but probably used here more loosely of men and women. It is not clear whether the five thousand is exclusive of or includes the three thousand converts at the Feast of Pentecost; but the grammar rather favors, the former, as there is nothing in the word <span class="greek">ἀνδρῶν</span>, itself to signify "disciples," or "believers," and therefore it is more naturally referred to those of whom it had just been predicated that, having heard the Word, they believed it. </div> <div class="versenum"><a href="/acts/4-5.htm">Acts 4:5</a></div><div class="verse">And it came to pass on the morrow, that their rulers, and elders, and scribes,</div><div class="comm"><span class="cmt_sub_title">Verse 5.</span> <span class="accented">- Were gathered together in Jerusalem</span> for at (ver. 6), A.V.; or, as it should rather be rendered, to - some of them probably living in the country. This clause is placed in the A.V. at the end of ver. 6 because, in the T.R., Annas, Caiaphas, John, and Alexander are in the accusative ease, whereas, in the R.T., they are in the nominative case; for which reason the R.V. supplies the words "was there" in ver. 6. We see here the different classes which composed the Sanhedrim. </div> <div class="versenum"><a href="/acts/4-6.htm">Acts 4:6</a></div><div class="verse">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.</div><div class="comm"><span class="cmt_sub_title">Verse 6.</span> <span class="accented">- Annas the high priest was there</span> for <span class="accented">Annas the high priest</span>, a.V. This is the same Annas as is mentioned in <a href="/luke/3-2.htm">Luke 3:2</a> and <a href="/john/18-13.htm">John 18:13</a>, and is described as "father-in-law to Caiaphas." He is called by Josephus, <span class="accented">Ananus.</span> The succession of the high priests was so irregular, and their tenure of the office so uncertain, in these later years of the Jewish commonwealth, being dependent upon the caprice of the civil rulers who appointed and deposed them at their pleasure, that it does not surprise us to find Annas and Caiaphas high priests at the commencement of John the Baptist's ministry, then Caiaphas at the time of our Lord's passion, and now Annas again. It is possible, however, that Annas may have continued to be president of the Sanhedrim, and be called high priest, even when not actually so. He seems to have lived to old age. He is mentioned by Josephus ('Ant. Jud.,' 20, 60:1) as having had the singular felicity not only of enjoying the high priesthood himself for a great length of time, but of having five sons promoted to the dignity of high priest, viz. Eleazar, Jonathan, Theophilus, Mat-thins, and Ananus (or Annas). <span class="cmt_word">Caiaphas</span> (<a href="/john/18-13.htm">John 18:13</a>). Of <span class="cmt_word">John</span> and <span class="cmt_word">Alexander</span> nothing further is known, but Farrar conjectures that John may be "the celebrated Johanan Ben Zakkai, and Alexander perhaps the wealthy brother of Philo" ('Life of St. Paul,' 1. p. 107). <span class="cmt_word">Of the kindred of the high priest</span>; rather, <span class="accented">of the high priestly race.</span> The high priests were only taken from certain families; the members of which were called <span class="greek">ἀρχιερεῖς</span>, or chief priests, A.V. (<a href="/matthew/16-21.htm">Matthew 16:21</a>; <a href="/matthew/26-47.htm">Matthew 26:47</a>, etc.), Many of these would naturally be the near relations of the high priest. </div> <div class="versenum"><a href="/acts/4-7.htm">Acts 4:7</a></div><div class="verse">And when they had set them in the midst, they asked, By what power, or by what name, have ye done this?</div><div class="comm"><span class="cmt_sub_title">Verse 7.</span> <span class="accented">- Inquired</span> for <span class="accented">asked</span>, A.V.; <span class="accented">in</span> for by, A.V. <span class="cmt_word">In what name</span>; <span class="greek">ποίος</span>, what, means exactly, "what kind." The miracle might have been wrought, as it seemed to them, by Beelzebub, or by magic (<a href="/luke/15-15.htm">Luke 15:15</a>, etc.; <a href="/acts/13-6.htm">Acts 13:6</a>; <a href="/acts/19-19.htm">Acts 19:19</a>, etc.), as well as by Divine power and in the Name of God. They asked which it was. In the Greek there is an emphasis upon the "ye," which is placed last, equal to "such as you," unlearned and contemptible men. </div> <div class="versenum"><a href="/acts/4-8.htm">Acts 4:8</a></div><div class="verse">Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people, and elders of Israel,</div><div class="comm"><span class="cmt_sub_title">Verse 8.</span> <span class="accented">- Elders</span> for <span class="accented">elders of Israel</span>, A.V. and T.R. <span class="cmt_word">Filled with the Holy Ghost;</span> in direct fulfillment of the promise (<a href="/mark/13-11.htm">Mark 13:11</a>; <a href="/luke/12-12.htm">Luke 12:12</a>; <a href="/luke/21-14.htm">Luke 21:14, 15</a>; comp. <a href="/acts/7-55.htm">Acts 7:55</a>). St. Peter addresses them with all respect (see <a href="/matthew/23-2.htm">Matthew 23:2</a>). </div> <div class="versenum"><a href="/acts/4-9.htm">Acts 4:9</a></div><div class="verse">If we this day be examined of the good deed done to the impotent man, by what means he is made whole;</div><div class="comm"><span class="cmt_sub_title">Verse 9.</span> <span class="accented">- Are</span> for <span class="accented">be</span>, A.V.; <span class="accented">concerning a</span> (<span class="accented">good deed</span>) for <span class="accented">of the</span>, A.V.; <span class="accented">an</span> (<span class="accented">impotent</span>) for <span class="accented">the</span>, A.V.; <span class="accented">this man</span> for <span class="accented">he</span>, A.V. We; eraphatic, probably in response to the emphatic "you" at the end of ver. 7. <span class="cmt_word">An impotent man</span>. The following <span class="greek">οῦτος</span>, <span class="cmt_word">this man</span>, makes it necessary to supply the definite article, as the A.V. has done. St. Peter alludes to the good deed, <span class="accented">i.e. the benefit</span> done to the lame man, being the subject of a criminal inquiry, as a tacit condemnation of the unrighteousness of such a course. </div> <div class="versenum"><a href="/acts/4-10.htm">Acts 4:10</a></div><div class="verse">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, <i>even</i> by him doth this man stand here before you whole.</div><div class="comm"><span class="cmt_sub_title">Verse 10.</span> - <span class="accented">In</span> (<span class="accented">the name</span>) for <span class="accented">by</span>, A.V., and again, <span class="accented">in</span> (<span class="accented">him</span>) for <span class="accented">by</span>, A.V.; but if <span class="greek">ἐν τίνι</span> is rightly rendered <span class="accented">by what means</span>, <span class="greek">ἐν τῷ ὀνόματι</span> and <span class="greek">ἐν τούτῳ</span> ought to be rendered as in the A.V., <span class="accented">by. <span class="cmt_word"></span>Be it known unto you all</span>, etc. St. Peter skillfully excuses himself from any presumption in preaching to the rulers by making his words the direct and necessary answer to their inquiry. <span class="cmt_word">Jesus Christ of Nazareth</span> (see <a href="/acts/3-6.htm">Acts 3:6</a>, note). <span class="cmt_word">Whom ye crucified, whom God raised</span>. With what wonderful conciseness and force are the great doctrines of the gospel condensed into a few words! The human nature, the mediatorial glory, the humiliating but atoning death, the glorious resurrection (a cardinal point in all the apostolic preaching), and the present might of Christ to save his people on earth, are all set out in hail a dozen pregnant words. <span class="cmt_word">Even in him</span>. The apostle thus passes from the Name to him whose Name it was. <span class="cmt_word">Before you. </span> How could they deny what was actually before their eyes? </div> <div class="versenum"><a href="/acts/4-11.htm">Acts 4:11</a></div><div class="verse">This is the stone which was set at nought of you builders, which is become the head of the corner.</div><div class="comm"><span class="cmt_sub_title">Verse 11.</span> <span class="accented">- He</span> for <span class="accented">this</span>, A.V.; <span class="accented">the builders</span> for <span class="accented">builders</span>, A.V.; <span class="accented">was made</span> for <span class="accented">is become</span>, A.V. He is the stone. He had just appealed to their own senses; he now adds the witness of their own prophets. These had declared that the stone which was set at naught by the builders should become the chief corner-stone; just as it had come to pass. The quotation is from <a href="/psalms/118-22.htm">Psalm 118:22</a>; only St. Luke here substitutes the word <span class="greek">ἐξουθενεῖν</span>, to set at naught, for that used by the LXX., <span class="greek">ἀποδοκιμάζειν</span>, <span class="accented">to</span> refuse, or reject as unfit. The word <span class="greek">ἐξουθενεῖν</span> is applied directly to our Saviour in <a href="/luke/23-11.htm">Luke 23:11</a>, and the similar word, <span class="greek">ἐξουδενόειν</span>, in <a href="/mark/9-11.htm">Mark 9:11</a>. </div> <div class="versenum"><a href="/acts/4-12.htm">Acts 4:12</a></div><div class="verse">Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.</div><div class="comm"><span class="cmt_sub_title">Verse 12.</span> <span class="accented">- And in none other is there salvation</span> for <span class="accented">neither is there salvation in any other</span>, A.V.; <span class="accented">neither is there any other</span>, etc., for <span class="accented">there is none other</span>, A.V.; <span class="accented">that is given</span> for <span class="accented">given</span>, A.V.; <span class="accented">wherein</span> for whereby, A.V. The eighteenth Article of Religion refers directly to this verse as proving that eternal salvation can be obtained only by the Name of Christ. </div> <div class="versenum"><a href="/acts/4-13.htm">Acts 4:13</a></div><div class="verse">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.</div><div class="comm"><span class="cmt_sub_title">Verse 13.</span> <span class="accented">- Beheld</span> for <span class="accented">saw</span>, A.V.; <span class="accented">had perceived</span> for <span class="accented">perceived</span>, A.V. The boldness; literally, <span class="accented">free</span> or <span class="accented">outspokenness</span> (<span class="greek">παῥῤησία</span>), and properly used with words signifying to speak (see <a href="/acts/2-29.htm">Acts 2:29</a>; <a href="/acts/4-29.htm">Acts 4:29, 31</a>; <a href="/acts/28-31.htm">Acts 28:31</a>; <a href="/john/7-13.htm">John 7:13</a>, etc.), and so the verb (<span class="greek">παρρησιάζεσθαι</span>) means "to speak freely and boldly" (<a href="/acts/9-27.htm">Acts 9:27, 29</a>; <a href="/acts/13-46.htm">Acts 13:46</a>; <a href="/acts/14-3.htm">Acts 14:3</a>; <a href="/acts/18-26.htm">Acts 18:26</a>; <a href="/acts/19-8.htm">Acts 19:8</a>; <a href="/acts/26-26.htm">Acts 26:26</a>; elsewhere in the New Testament only in <a href="/ephesians/6-20.htm">Ephesians 6:20</a>; <a href="/1_thessalonians/2-2.htm">1 Thessalonians 2:2</a>). St. Peter had shown his free-spokenness in so boldly proclaiming the resurrection and mighty power of him whom the rulers he was addressing had crucified. Boldness of speech, when combined with charity and moderation, is a most important grace for a minister of Christ. Unlearned and ignorant men. The term <span class="accented">unlearned</span> (<span class="greek">ἀγράμματος</span>) means that they had no "knowledge of Jewish culture" beyond the Scriptures. <span class="accented">Ignorant</span> men (<span class="greek">ἰδιῶται</span>) was a technical term for those who had not studied in rabbinic schools. The word <span class="accented">hediot</span> occurs frequently in the Talmud (Farrar's 'Life of St. Paul,' vol. 1. p. 106). <span class="cmt_word">They took knowledge</span>, etc. Annas and Caiaphas or some of their people, it is likely, had seen them in the high priest's palace (<a href="/john/18-15.htm">John 18:15-18</a>). </div> <div class="versenum"><a href="/acts/4-14.htm">Acts 4:14</a></div><div class="verse">And beholding the man which was healed standing with them, they could say nothing against it.</div><div class="comm"><span class="cmt_sub_title">Verse 14.</span> <span class="accented">- Beholding</span> for <span class="accented">seeing</span>, A.V. </div> <div class="versenum"><a href="/acts/4-15.htm">Acts 4:15</a></div><div class="verse">But when they had commanded them to go aside out of the council, they conferred among themselves,</div><div class="comm"></div> <div class="versenum"><a href="/acts/4-16.htm">Acts 4:16</a></div><div class="verse">Saying, What shall we do to these men? for that indeed a notable miracle hath been done by them <i>is</i> manifest to all them that dwell in Jerusalem; and we cannot deny <i>it</i>.</div><div class="comm"><span class="cmt_sub_title">Verse 16.</span> <span class="accented">- Wrought through them</span> for <span class="accented">done by them</span>, A.V.; <span class="accented">to all</span> for to <span class="accented">all them</span>, A.V. Only here and at ver. 22 and in <a href="/luke/23-8.htm">Luke 23:8</a> has <span class="accented">miracle</span> been retained in the R.V. as the rendering of <span class="greek">σημεῖα</span>: everywhere else it is <span class="accented">sign. <span class="cmt_word"></span>Wrought through them</span>; more literally, <span class="accented">hath come to pass through them.</span> </div> <div class="versenum"><a href="/acts/4-17.htm">Acts 4:17</a></div><div class="verse">But that it spread no further among the people, let us straitly threaten them, that they speak henceforth to no man in this name.</div><div class="comm"><span class="cmt_sub_title">Verse 17.</span> <span class="accented">- Threaten</span> for <span class="accented">straitly threaten</span>, A.V. and T.R. The subject of <span class="cmt_word">that it spread</span> seems to be "a notable miracle." They could not deny that it had taken place, but they could prevent the knowledge of it spreading, by forbidding the apostles to speak of the Name of Jesus in which it had been wrought. </div> <div class="versenum"><a href="/acts/4-18.htm">Acts 4:18</a></div><div class="verse">And they called them, and commanded them not to speak at all nor teach in the name of Jesus.</div><div class="comm"><span class="cmt_sub_title">Verse 18.</span> <span class="accented">- Charged</span> for <span class="accented">commanded</span>, A.V. </div> <div class="versenum"><a href="/acts/4-19.htm">Acts 4:19</a></div><div class="verse">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.</div><div class="comm"><span class="cmt_sub_title">Verse 19.</span> <span class="accented">- Rather</span> for <span class="accented">more</span>, A.V. </div> <div class="versenum"><a href="/acts/4-20.htm">Acts 4:20</a></div><div class="verse">For we cannot but speak the things which we have seen and heard.</div><div class="comm"><span class="cmt_sub_title">Verse 20.</span> <span class="accented">- Saw and heard</span> for <span class="accented">have seen and heard</span>, A.V. <span class="cmt_word">We cannot but speak</span>, etc. We have here another instance of Peter's boldness of speech under the influence of the Holy Ghost. </div> <div class="versenum"><a href="/acts/4-21.htm">Acts 4:21</a></div><div class="verse">So when they had further threatened them, they let them go, finding nothing how they might punish them, because of the people: for all <i>men</i> glorified God for that which was done.</div><div class="comm"><span class="cmt_sub_title">Verse 21.</span> - And <span class="accented">they when they</span>, etc., <span class="accented">let them go</span> for <span class="accented">so when they</span>, etc., <span class="accented">they let them go</span>, A.V. </div> <div class="versenum"><a href="/acts/4-22.htm">Acts 4:22</a></div><div class="verse">For the man was above forty years old, on whom this miracle of healing was shewed.</div><div class="comm"><span class="cmt_sub_title">Verse 22.</span> <span class="accented">- More than</span> for <span class="accented">above</span>, A.V.; <span class="accented">wrought</span> for <span class="accented">showed</span>, A.V. <span class="cmt_word">Wrought</span>; literally, as in ver. 16, <span class="accented">came to pass</span>, or <span class="accented">happened</span>, or <span class="accented">took place.</span> </div> <div class="versenum"><a href="/acts/4-23.htm">Acts 4:23</a></div><div class="verse">And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them.</div><div class="comm"><span class="cmt_sub_title">Verse 23.</span> <span class="accented">- Came</span> for <span class="accented">went</span>, A.V.; <span class="accented">the elders</span> for <span class="accented">elders</span>, A.V. <span class="cmt_word">To their own company</span> (comp. <a href="/malachi/3-16.htm">Malachi 3:16</a>). <span class="cmt_word">The chief priests</span> (<span class="greek">οἱ ἀρχειρεῖς</span>); evidently the same as those who were described as being "of the kindred of the high priest," in ver. 6 (where see note). </div> <div class="versenum"><a href="/acts/4-24.htm">Acts 4:24</a></div><div class="verse">And when they heard that, they lifted up their voice to God with one accord, and said, Lord, thou <i>art</i> God, which hast made heaven, and earth, and the sea, and all that in them is:</div><div class="comm"><span class="cmt_sub_title">Verse 24.</span> <span class="accented">- They, when they heard it, lifted</span> for <span class="accented">when they heard that they lifted</span>, A.V.; <span class="accented">O Lord, thou that didst make</span>, or as in margin, <span class="accented">thou art he that did make</span>, for <span class="accented">Lord, thou art God, which hast made</span>, T.R. and A.V.; the <span class="accented">heaven and the earth</span> for heaven <span class="accented">and earth</span>, A.V. <span class="cmt_word">With one accord</span> (<span class="greek">ὁμοθυμαδόν</span>) occurs eleven times in the Acts (ten times in the R.T.) and only once elsewhere in the New Testament, viz. in <a href="/romans/15-6.htm">Romans 15:6</a>. O Lord, etc. Either the margin or the A.V. is preferable to the R.V., which gives an unmeaning vocative pendent. The word here used for "Lord" is <span class="greek">δεσπότης</span>, from which our English word "despot" comes. It means "master, owner," in respect of slaves, and "a lord" or "king," whose power over his subjects is similar to that of a master over slaves. Here, with reference to creation and God's unlimited power overall that he has made, the Church in danger finds support and solace in the thought of God's absolute sovereignty. The term is applied to God in the New Testament elsewhere only in <a href="/luke/2-29.htm">Luke 2:29</a> (where observe its relation to <span class="greek">δοῦλον</span>); <a href="/2_peter/2-1.htm">2 Peter 2:1</a>; <a href="/jude/1-4.htm">Jude 1:4</a>, R.T. (of our Savior); and <a href="/revelation/6-10.htm">Revelation 6:10</a>, where <span class="greek">σύνδουλοι αὐτῶν</span> immediately follows, as here in ver. 29 does "thy servants." In the LXX. it sometimes answers to <span class="accented">Elohim</span>, and sometimes to <span class="accented">Adonai.</span> As regards the question how the whole assembly joined in this prayer, whether by a common inspiration, or by repeating the words after him that prayed them aloud (Alford), or by merely singing the second psalm (Baumgarten), or by all using what was already a formulary prepared for the needs of the Church (Meyer), it is difficult to speak positively, nor is it of any moment. Another possible explanation is that several members of the congregation, under the influence of the Holy Ghost, uttered brief prayers and praises, the consenting matter of which Luke thus puts together. </div> <div class="versenum"><a href="/acts/4-25.htm">Acts 4:25</a></div><div class="verse">Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things?</div><div class="comm"><span class="cmt_sub_title">Verse 25.</span> <span class="accented">- Who by the Holy Ghost, by the mouth of our father David thy servant, didst say</span> for <span class="accented">who by the mouth of thy servant David hast said</span>, T.R. and A.V.; <span class="accented">Gentiles</span> for <span class="accented">heathen</span>, A.V.; <span class="accented">peoples</span> for <span class="accented">people</span>, A.V. Who by the <span class="cmt_word">Holy Ghost,</span> etc. The R.T. here is impossible, but the T.R. is perfectly easy and natural. The confusion in the manuscripts from which the R.T. is formed appears to have arisen from <span class="greek">στόματος</span> having been accidentally mistaken for <span class="greek">πνεύματος</span>, which led to other changes. Three readings resulted and seem to be combined: <span class="greek">ὁ διὰ τοῦ πατρός ἡμῶν Δαβὶδ</span> <span class="greek">εἰπών</span>: or, <span class="greek">ὁ διὰ πνεύματος ἁγίου εἰπών</span>: or the original one, <span class="greek">ὁ διὰ στόματος Δαβὶδ παιδός σου</span> <span class="greek">εἰπών</span>, which is preserved in the T.R. </div> <div class="versenum"><a href="/acts/4-26.htm">Acts 4:26</a></div><div class="verse">The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ.</div><div class="comm"><span class="cmt_sub_title">Verse 26.</span> <span class="accented">- Set themselves in array</span> for <span class="accented">stood up</span>, A.V.; <span class="accented">Anointed</span> for <span class="accented">Christ</span>, A.V. <span class="cmt_word">Set themselves in array</span>, <span class="greek">Παρίστημι</span> does not specially mean "to set themselves in array," which implies a battle, of which there is not question home, but it means simply "to present" or "show themselves" (<a href="/acts/1-3.htm">Acts 1:3</a>) "to be ready," or, as in ver. 10, "to stand." <span class="cmt_word">Anointed</span>. The text in the whole citation follows the LXX. exactly. </div> <div class="versenum"><a href="/acts/4-27.htm">Acts 4:27</a></div><div class="verse">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,</div><div class="comm"><span class="cmt_sub_title">Verse 27.</span> <span class="accented">- Of a truth in this city</span> for <span class="accented">of a truth</span>, A.V. <span class="accented">Servant</span> for <span class="accented">child</span> (as in <a href="/acts/3-26.htm">Acts 3:26</a>), A.V.; <span class="accented">didst anoint</span> for <span class="accented">hast anointed</span>, A.V.; <span class="accented">peoples</span> for <span class="accented">people</span>, A.V. For of a truth, etc. The saying just quoted is proved to have been the word of God by its exact fulfillment in the heathen and Jewish rulers and peoples who were concerned in the crucifixion of the Lord Christ. <span class="cmt_word">In this city</span>. This is omitted in the A.V. and T.R., but found in most uncials and Fathers, and adopted by Wordsworth, Alford, Meyer, Bengel. etc. <span class="cmt_word">Herod</span>. St. Luke (<a href="/luke/23-1.htm">Luke 23:1-12</a>) is the only one of the evangelists who records the part taken by Herod in conjunction with Pontius Pilate in the condemnation of Christ. Possibly the inference may be that St. Luke was led to record it in his Gospel front know-tug of this application of Psalm it. to him and Pilate. <span class="cmt_word">Peoples</span>, in the plural, either because of the "many nations" (<a href="/acts/2-5.htm">Acts 2:5</a>) from which the Jews of the dispersion came to Jerusalem, or with reference to the twelve tribes (see <a href="/genesis/28-3.htm">Genesis 28:3</a>, "Thou shalt be a multitude of peoples," Hebrew). </div> <div class="versenum"><a href="/acts/4-28.htm">Acts 4:28</a></div><div class="verse">For to do whatsoever thy hand and thy counsel determined before to be done.</div><div class="comm"><span class="cmt_sub_title">Verse 28.</span> - To do <span class="accented">for</span> for <span class="accented">to do</span>, A.V.; <span class="accented">foreordained to come to pass</span> for <span class="accented">determined before to be done</span>, A.V. <span class="cmt_word">To do</span> (for the sentiment, comp. <a href="/acts/2-23.htm">Acts 2:23</a>; <a href="/acts/3-18.htm">Acts 3:18</a>). They were gathered together for the purpose of executing, their own will, as they thought, but really to fulfil the purpose of God (see also <a href="/isaiah/10-5.htm">Isaiah 10:5-15</a>; <a href="/isaiah/37-26.htm">Isaiah 37:26, 27</a>). See here the comfort to the Church of looking upon God as the <span class="greek">δεσπότης</span> of the whole earth. </div> <div class="versenum"><a href="/acts/4-29.htm">Acts 4:29</a></div><div class="verse">And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word,</div><div class="comm"><span class="cmt_sub_title">Verse 29.</span> <span class="accented">- Look upon</span> for <span class="accented">behold</span>, A.V.; to <span class="accented">speak thy word with all boldness</span> for <span class="accented">that with all boldness they may speak thy word</span>, A.V. <span class="accented"><span class="cmt_word"></span>Lord</span>. This time <span class="greek">Κύριε</span> (Kyrie), the word in the LXX. for <span class="accented">Jehovah</span>, and the special designation of Jesus Christ (<a href="/acts/2-36.htm">Acts 2:36</a>, etc.), but here applied to God the Father. <span class="cmt_word">Look upon</span>; a more forcible rendering than the A.V. <span class="accented">Look upon</span>, for the purpose of frustrating and punishing. The only other place in the New Testament where the word (<span class="greek">ἑπείδειν</span>) occurs is in <a href="/luke/1-25.htm">Luke 1:25</a>, where the Lord "looked upon" Elisabeth to confer a blessing upon her. In <a href="/2_chronicles/24-22.htm">2 Chronicles 24:22</a>, "The Lord look upon it and require it," the LXX have the simple verb <span class="greek">ἴδοι</span> instead of <span class="greek">ἐπίδοι</span>. It is beautiful to notice how, in the heat of the unjust persecutions, the Church hands over her quarrel to her Lord, and is only careful that she be not stopped in her work by the threatenings of her enemies. <span class="cmt_word">To speak thy word with all boldness</span> (for the word "boldness," see ver. 13, note). </div> <div class="versenum"><a href="/acts/4-30.htm">Acts 4:30</a></div><div class="verse">By stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus.</div><div class="comm"><span class="cmt_sub_title">Verse 30.</span> - While <span class="accented">thou stretchest</span> for <span class="accented">by stretching</span>, A.V.; <span class="accented">thy</span> for <span class="accented">thine</span>, A.V.; <span class="accented">through</span> for <span class="accented">by</span>, A.V.; <span class="accented">Servant</span> for <span class="accented">child</span>, A.V., as in ver. 27 and <a href="/acts/3-13.htm">Acts 3:13, 26</a>. <span class="cmt_word">While thou stretchest</span>, etc. The A.V. seems preferable. It was the fact that, while they preached the Word of God, the Lord confirmed the Word with <span class="accented">signs</span> following, which gave them such superhuman courage to persevere in the face of death and bonds. And this was God s method and means of encouraging them. <span class="cmt_word">And that signs and wonders may be done.</span> But this clause is better rendered, as Beza and Bengel render it, in dependence upon <span class="greek">ἐν τῷ</span>, <span class="accented">and by signs and wonders being done</span>, as the consequence of the stretching out of the hand of Jesus. The other ways of construing the sentence are either to make the clause, "that signs and wonders may be done," dependent upon "grant," which seems to be the meaning of the A.V., or else to take it, as Meyer does, as an independent clause, expressing the aim of the stretching out of the hand. </div> <div class="versenum"><a href="/acts/4-31.htm">Acts 4:31</a></div><div class="verse">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.</div><div class="comm"><span class="cmt_sub_title">Verse 31.</span> <span class="accented">- Wherein they were gathered</span> for <span class="accented">when they were assembled</span>, A.V. <span class="cmt_word">When they had prayed</span>. When they had finished the preceding prayer. <span class="cmt_word">The place was shaken</span>, perhaps by a mighty wind, as in <a href="/acts/2-2.htm">Acts 2:2</a>. The word <span class="greek">σαλεύεσθαι</span> is properly used of ships or of the sea agitated and tossed by the wind; so <a href="/matthew/11-7.htm">Matthew 11:7</a>, "A reed shaken by the wind." But it is also applied to the rocking caused by an earthquake (<a href="/acts/16-26.htm">Acts 16:26</a>), which maybe the kind of shaking here meant. In this fresh outpouring or the Spirit, whereby they were enabled to <span class="cmt_word">speak the word of God with boldness</span>, they had a direct and immediate answer to their prayer (see <a href="/isaiah/65-24.htm">Isaiah 65:24</a>). </div> <div class="versenum"><a href="/acts/4-32.htm">Acts 4:32</a></div><div class="verse">And the multitude of them that believed were of one heart and of one soul: neither said any <i>of them</i> that ought of the things which he possessed was his own; but they had all things common.</div><div class="comm"><span class="cmt_sub_title">Verse 32.</span> <span class="accented">- Soul</span> for <span class="accented">of one soul</span>, A.V.; <span class="accented">and not one of them said</span> for <span class="accented">neither said any of them</span>, A.V. The great increase in the number of believers had been recorded in ver. 4. And the state of public feeling alluded to in ver. 21 makes it likely that yet more may have been converted to the faith. This was very important, no doubt; but it was scarcely less so that this great multitude were one in heart and soul, closely united in the bonds of Christian fellowship and love. </div> <div class="versenum"><a href="/acts/4-33.htm">Acts 4:33</a></div><div class="verse">And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all.</div><div class="comm"><span class="cmt_sub_title">Verse 33.</span> <span class="accented">- Their witness</span> for <span class="accented">witness</span>, A.V. (<span class="greek">τὸ μαρτύριον</span>)<span class="accented">. <span class="cmt_word"></span>Their witness</span>. It was one of their chief functions as apostles to bear witness to the resurrection of the Lord Jesus (see <a href="/acts/1-22.htm">Acts 1:22</a>, note). <span class="cmt_word">Great grace</span>, etc. Some understand this of the singular favor with which the people regarded them. But it is better to take it of the grace of God which abounded towards them in spiritual gifts and abundant unction and rich blessing, crowning their labors with success. </div> <div class="versenum"><a href="/acts/4-34.htm">Acts 4:34</a></div><div class="verse">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,</div><div class="comm"><span class="cmt_sub_title">Verse 34.</span> - For <span class="accented">neither</span> for <span class="accented">neither</span>, A.V.; <span class="accented">among them any</span> for <span class="accented">any among them</span>, A.V. One striking proof of the greatness of the Divine grace that was upon the Church at this time was that there was no such thing as want or poverty among them. The equality typified in the daily collection of manna was literally fulfilled among them (<a href="/2_corinthians/8-14.htm">2 Corinthians 8:14, 15</a>); for the rich sold their houses and lands, and laid the price of them at the apostles' feet, to be used for the common wants. The present participle in the Greek (<span class="greek">πωλοῦντες...</span> <span class="greek">πιπρασκομένων</span>) indicates the process as continuing (Meyer). </div> <div class="versenum"><a href="/acts/4-35.htm">Acts 4:35</a></div><div class="verse">And laid <i>them</i> down at the apostles' feet: and distribution was made unto every man according as he had need.</div><div class="comm"><span class="cmt_sub_title">Verse 35.</span> - Laid them for <span class="accented">laid them downs</span> A.V.; <span class="accented">unto each</span>... <span class="accented">as any one</span> for <span class="accented">unto every man</span>... <span class="accented">as he</span>, A.V., a change without an improvement. <span class="cmt_word">Laid them at the apostles' feet</span>. A significant token of the place occupied by the apostles (as later by the bishops of the Church) as the trustees and dispensers of the Church's funds as well as of the Church's doctrines. Compare "Ante pedes praetoris in fore expensum est auri pondo centum" (Cie. pp. Flacco, quoted by Alford). We have, too, here an instance of the way in which Church institutions rose gradually as occasion gave birth to them. So the institution of deacons (<a href="/acts/6-2.htm">Acts 6:2, 3</a>), of presbyters or priests (<a href="/acts/14-23.htm">Acts 14:23</a>), of bishops (<a href="/1_timothy/1.htm">1 Timothy 1-3</a>.), of Confirmation (<a href="/acts/8-14.htm">Acts 8:14-17</a>), appear to have come about in each case <span class="accented">pro re nata.</span> </div> <div class="versenum"><a href="/acts/4-36.htm">Acts 4:36</a></div><div class="verse">And Joses, who by the apostles was surnamed Barnabas, (which is, being interpreted, The son of consolation,) a Levite, <i>and</i> of the country of Cyprus,</div><div class="comm"><span class="cmt_sub_title">Verse 36.</span> <span class="accented">- Joseph</span> for <span class="accented">Joses</span>, A.V., as <a href="/acts/1-23.htm">Acts 1:23</a>; <span class="accented">Son of exhortation</span> for <span class="accented">The son of consolation</span>, A.V.; <span class="accented">a man of Cyprus by race</span> for <span class="accented">and of the country of Cyprus</span>, A.V. Joseph. In the variation of manuscripts it is difficult to say which is right. Some (Grotius, Alford, etc.) consider the two forms as mere variations in writing the name <span class="accented">Joseph.</span> But it seems more probable that <span class="accented">Joses</span> is the same name as <span class="accented">Josiah</span>, only without the addition of the Divine Name (Jab) at the end (see Simon, 'Onomast.'). It is found as a proper name in the T.R. of <a href="/matthew/13-55.htm">Matthew 13:55</a>; <a href="/matthew/27-56.htm">Matthew 27:56</a>; <a href="/mark/6-3.htm">Mark 6:3</a>; <a href="/mark/15-40.htm">Mark 15:40, 47</a>; <a href="/luke/3-29.htm">Luke 3:29</a> (Jose); and is not likely to have been substituted for the common name of Joseph. The Codex Sinaiticus has <span class="accented">Joses</span> only in <a href="/mark/15-40.htm">Mark 15:40</a>. The R.V. has <span class="accented">Joseph</span> in <a href="/matthew/13-55.htm">Matthew 13:55</a>, and <span class="accented">Joses</span> in <a href="/matthew/27-56.htm">Matthew 27:56</a>; <a href="/mark/6-3.htm">Mark 6:3</a>; <a href="/mark/15-40.htm">Mark 15:40, 47</a>. In <a href="/luke/3-29.htm">Luke 3:29</a> the R.V. has <span class="accented">Jesus.</span> But <span class="accented">Joses</span> is probably right both here and in the above-cited passages. <span class="cmt_word">Barnabas</span>; literally, <span class="accented">son of prophecy</span>; <span class="accented">i.e.</span> a prophet, as he is called in <a href="/acts/18-1.htm">Acts 18:1</a>. Probably his exhortations under the influence of the Holy Spirit in the Church assemblies were particularly stirring and edifying. The Greek version of the name, <span class="greek">υἱὸς παρακλήσεως</span>, should be rendered, as in R.V., <span class="cmt_word">Son of exhortation</span>, for "son of consolation? is a meaning which can hardly be got out of the Hebrew. The apostles seem here to have followed our Lord's example in naming the sons of Zebedee, sons of thunder. <span class="cmt_word">A man of Cyprus by race</span>. The A.V. is less accurate, but it gives the sense better. Cyprus was the country where he was born and lived, as, it is likely, his fathers had done before him. But he was hardly, in our sense of the words, a Cypriot by race. We know that a great many Jews were settled in Cyprus (Philo, 'Leg. ad Caium.,'§ 36; Josephus, 'Ant.,' 13:4; Alford, on <a href="/acts/11-19.htm">Acts 11:19</a>); and we learn from <a href="/acts/13-5.htm">Acts 13:5</a> that in Salamis alone there were several synagogues. </div> <div class="versenum"><a href="/acts/4-37.htm">Acts 4:37</a></div><div class="verse">Having land, sold <i>it</i>, and brought the money, and laid <i>it</i> at the apostles' feet.</div><div class="comm"><span class="cmt_sub_title">Verse 37.</span> - <span class="accented">A</span> <span class="accented">field</span> for <span class="accented">land</span>, A.V. <span class="p"><br /><br /></span> <span class="p"><br /><br /></span> </div></div></div><div id="botbox"><div class="padbot"><div align="center">The Pulpit Commentary, Electronic Database. 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