Bible Commentaries

The captain of the temple (ο στρατηγος του ιερου — ho stratēgos tou hierou). Twenty-four bands of Levites guarded the temple, one guard at a time. They watched the gates. The commander of each band was called captain (στρατηγος — stratēgos). Josephus names this captain of the temple police next to the high priest (War. VI. 5, 3).

The Sadducees (οι Σαδδουκαιοι — hoi Saddoukaioi). Most of the priests were Sadducees now and all the chief priests since John Hyrcanus I deserted the Pharisees (Josephus, Ant. XVII. 10, 6; XVIII. 1, 4; XX. 9, 1). The Sadducees were slow to line up with the Pharisees against Jesus, but they now take the lead against Peter and John.

Came upon them (επεστησαν αυτοις — epestēsan autois). Second aorist active indicative (intransitive). Burst upon them suddenly or stood by them in a hostile attitude here (Luke 20:1; Luke 24:4; Acts 6:12; Acts 17:5; Acts 22:20; Acts 23:11).

Being sore troubled (διαπονουμενοι — diaponoumenoi). Present passive participle of old verb διαπονεω — diaponeō (perfective use of δια — dia) to be worked up, indignant. In the N.T. only here and Acts 16:8.

Because (δια το — dia to). The articular infinitive with two accusatives, one the object (the people), the other (“they”) of general reference.

In Jesus (εν Ιησου — en Iēsou). In the case of Jesus, an actual instance of resurrection which the Sadducees denied (Matthew 22:23). This same use of εν — en appears in 1 Corinthians 4:6 (in us). The Sadducees were also aristocrats and political ecclesiastics who disliked popular disturbances. In particular, they resented the claim about Jesus whom they had helped crucify.

In ward (εις τηρησιν — eis tērēsin). Probably in one of the chambers of the temple. In safe keeping (from τηρεω — tēreō to guard). Old word, in the N.T. only here and Acts 5:18; 1 Corinthians 7:19. So in papyri.

Now eventide (εσπερα ηδη — hespera ēdē). Hence no trial could take place before the next day, a regulation violated in the case of Jesus.

Men (ανδρων — andrōn). Strictly, men and not women, for αντρωπος — anthrōpos is the term for both men and women. But in Luke 11:31 ανδρες — andres seems to include both men and women and that is possible here, though by no means certain, for see note on Matthew 14:21 where the women and children are expressly excepted.

Rulers and elders and scribes (τους αρχοντας και τους πρεσβυτερους και τους γραμματεις — tous archontas kai tous presbuterous kai tous grammateis). The three classes composing the Sanhedrin (rulers=chief priests who were Sadducees, the scribes usually Pharisees, the elders not in either class: 24 priests, 24 elders, 22 scribes).

Were gathered together (συναχτηναι — sunachthēnai). First aorist passive infinitive of συναγω — sunagō with accusative of general reference and the subject of εγενετο — egeneto f0).

Annas (αννας — Hannas). One of the rulers or chief priests, ex-high priest (a.d. 7-14) and father-in-law of

Caiaphas (Καιαπας — Kaiaphas) who was actual high priest at that time, though the title clung to Annas as here (both so called in Luke 3:2), Caiaphas so by Roman law, Annas so in the opinion of the Jews. They with John and Alexander are the leaders among the Sadducees in pressing the case against Peter and John.

In the midst (εν τωι μεσωι — en tōi mesōi). The Sanhedrin sat in a semicircle.

They inquired (επυντανοντο — epunthanonto). Imperfect middle, began to inquire.

Or in what name (η εν ποιωι ονοματι — ē en poiōi onomati). As if by some magical formula such as exorcists practised (Acts 19:13) as if to catch them by (Deuteronomy 13:1).

Have ye done this (εποιησατε τουτο υμεις — epoiēsate touto humeis). Note emphatic use of υμεις — humeis (ye).

Filled with the Holy Spirit (πληστεις πνευματος αγιου — plēstheis pneumatos hagiou). For this occasion and so above all fear as in Acts 4:31 and as in Acts 2:4.

Concerning a good deed done to an impotent man (επι ευεργεσιαι αντρωπου αστενους — epi euergesiāi anthrōpou asthenous). Objective genitive. Note ευεργεσια — euergesia (old word, in the N.T. only here and 1 Timothy 6:2), as a benefactor, not a malefactor. Skilful turn made by Peter.

Is made whole (σεσωσται — sesōstai). Perfect passive indicative of σωζω — sōzō stands whole.

Be it known (γνωστον εστω — gnōston estō). Imperative present active third singular of ειμι — eimi to be, and the verbal adjective γνωστον — gnōston

Whom ye crucified (ον υμεις εσταυρωσατε — hon humeis estaurōsate). Too good a chance to miss, and so Peter boldly charges the Sanhedrin with responsibility for the death of Jesus. Note υμεις — humeis (ye) again.

Whom God raised from the dead (ον ο τεος ηγειρεν εκ νεκρων — hon ho theos ēgeiren ek nekrōn). Note repetition of ον — hon (whom). This is God‘s answer to their act of crucifixion.

In him doth this man stand (εν τουτωι ουτος παρεστηκεν — en toutōi houtos parestēken). Rather (note play on ουτος — houtos), “In this one (ον ον — honυγιης — hon) this one stands (present perfect active indicative, intransitive).” In Jesus this man stands before you whole (hugiēs). It was a centre shot.

Of you the builders (υπ υμων των οικοδομων — huph' humōn tōn oikodomōn). The experts, the architects, had rejected Jesus for their building (Psalm 118:22) as Jesus himself had pointed out (Matthew 21:42; Luke 21:17). This very Rejected Stone God had made the head of the corner (either the highest corner stone right under the roof or the corner stone under the building, Isaiah 28:16) as Jesus showed, as Peter here declares and repeats later (1 Peter 2:6.).

Salvation (η σωτηρια — hē sōtēria). The Messianic salvation as in Acts 5:31; Acts 17:11 and as Jesus meant in John 4:22. It is amazing to see Peter speaking thus to the Sanhedrin and proclaiming the necessity of salvation (δει σωτηναι — dei sōthēnai) in the name of Jesus Christ and in no other. If this was true then, it is true today. There is no second (ετερον — heteron) name to go beside that of Jesus in India, China, Japan, or America.

The boldness (την παρρησιαν — tēn parrēsian). Telling it all (παν ρησια — panκαταλαβομενοι — rēsia). See also Acts 4:29, Acts 4:31. Actually Peter had turned the table on the Sanhedrin and had arraigned them before the bar of God.

Had perceived (καταλαμβανω — katalabomenoi). Second aorist middle participle of κατα — katalambanō common verb to grasp strongly (αγραμματοι εισιν — kata), literally or with the mind (especially middle voice), to comprehend. The rulers recalled Peter and John from having seen them often with Jesus, probably during the temple teaching, etc.

They were unlearned (και ιδιωται — agrammatoi eisin). Present indicative retained in indirect discourse. Unlettered men without technical training in the professional rabbinical schools of Hillel or Shammai. Jesus himself was so regarded (John 7:15, “not having learned letters”).

And ignorant (αγραμματος — kai idiōtai). Old word, only here in the N.T. and 1 Corinthians 14:24; 2 Corinthians 11:6. It does not mean “ignorant,” but a layman, a man not in office (a private person), a common soldier and not an officer, a man not skilled in the schools, very much like ιδιος — agrammatos It is from εταυμαζον — idios (one‘s own) and our “idiosyncracy” is one with an excess of such a trait, while “idiot” (this very word) is one who has nothing but his idiosyncracy. Peter and John were men of ability and of courage, but they did not belong to the set of the rabbis.

They marvelled (επεγινωσκον αυτους — ethaumazon). Imperfect (inchoative) active, began to wonder and kept it up.

Took knowledge of them (epeginōskon autous). Imperfect (inchoative) active again, they began to recognize them as men that they had seen with Jesus.

They could say nothing against it (ουδεν ειχον αντειπειν — ouden eichon anteipein). Imperfect again, they kept on having nothing to say against it. The lame man was standing there before their eyes in proof of what Peter had said.

They conferred among themselves (συνεβαλλον προς αλληλους — suneballon pros allēlous). Imperfect active again. With Peter and John and the lame man outside, they began to compare (συν βαλλω — sunballō) notes and take stock of their predicament.

What shall we do? (Τι ποιησωμεν — Ti poiēsōmen). Deliberative aorist active subjunctive (ingressive and urgent aorist).

Notable miracle (γνωστον σημειον — gnōston sēmeion). Or sign. It was useless to deny it with the man there.

We cannot deny it (ου δυναμετα αρνεισται — ou dunametha arneisthai). That is, it will do no good.

That it spread no further (ινα μη επι πλειον διανεμητηι — hina mē epi pleion dianemēthēi). First aorist passive subjunctive of διανεμω — dianemō to distribute with ινα μη — hina mē negative purpose.

Let us threaten them (απειλησωμετα αυτοις — apeilēsōmetha autois). Hortatory aorist middle subjunctive of απειλεω — apeileō old verb (note middle voice). In the N.T. only here and 1 Peter 2:23.

That they speak henceforth to no man in this name (μηκετι λαλειν επι τωι ονοματι τουτωι μηδενι αντρωπων — mēketi lalein epi tōi onomati toutōi mēdeni anthrōpōn). Indirect command with the infinitive and double negative (μηκετι μηδενι — mēketiουτος — mēdeni). They will not say “Jesus,” but make a slur at “this name,” contemptuous use of houtos though they apparently do mention the name “Jesus” in Acts 4:18.

Not to speak at all (κατολου μη πτεγγεσται — katholou mē phtheggesthai). Same construction as above, infinitive in indirect command with negative μη — mē (and μηδε — mēde).

For we cannot but speak (ου δυναμετα γαρ ημεισμη λαλειν — ou dunametha gar hēmeiṡ̇mē lalein). Both negatives hold here, “For we (note emphatic ημεις — hēmeis) are not able not to speak” (what we saw and heard). This is defiance of the civil and ecclesiastical authorities that was justified, for the temple authorities stepped in between the conscience and God. Peter and John were willing to pay the price of this defiance with their lives. This is the courage of martyrs through all the ages.

When they had further threatened them (προσαπειλησαμενοι — prosapeilēsamenoi). The “further” is in “pros” (in addition),

Finding nothing how they might punish them (μηδεν ευρισκοντες το πως κολασωνται αυτους — mēden heuriskontes to pōs kolasōntai autous). Note the article “to” before πως — pōs (how), “the how.” Aorist middle deliberative subjunctive κολασωνται — kolasōntai in indirect question after πως — pōs from κολαζω — kolazō to lop (κολος — kolos lopped), to curb, to prune, to correct, to punish. Old verb, in the N.T. only here and 2 Peter 2:9.

Glorified God (εδοχαζον τον τεον — edoxazon ton theon). Imperfect active, kept on glorifying God while the Sanhedrin were threatening Peter and John. It was to laugh at the helplessness of the Sanhedrin.

Was wrought (γεγονει — gegonei). Second past perfect active without augment from γινομαι — ginomai f0).

To their own company (προς τους ιδιους — pros tous idious). Their own people as in John 1:11; John 13:1; Acts 24:23; 1 Timothy 5:8; Titus 3:14, not merely the apostles (all the disciples). In spite of Peter‘s courageous defiance he and John told the brotherhood all that had been said by the Sanhedrin. They had real apprehension of the outcome.

With one accord (ομοτυμαδον — homothumadon). A concert of voices as already seen by the word in Acts 1:14; Acts 2:46 and later in Acts 5:12; Acts 7:57; Acts 15:25.

O Lord (Δεσποτα — Despota). Our word despot. Old word for relation of master to slaves or household servants (1 Timothy 6:1; 2 Timothy 2:21; Titus 2:9; 1 Peter 2:18). Simeon thus addressed God (Luke 2:29). So in 2 Peter 2:1; Judges 1:4; Revelation 6:10. See “slaves” in Acts 4:29.

By the mouth of our father David (του πατρος ημων δια πνευματος αγιου στοματος Δαυειδ — tou patros hēmōn dia pneumatos hagiou stomatos Daueid). From Psalm 2:1. here ascribed to David. Baumgarten suggests that the whole company sang the second Psalm and then Peter applied it to this emergency. The Greek MSS. do not have δια — dia (by) here before στοματος — stomatos but only δια — dia before πνευματος αγιου — pneumatos hagiou (the Holy Spirit). Hort calls this a “primitive error” perhaps due to an early scribe who omitted this second δια — dia so close to the first δια — dia (Robertson, Introduction to the Textual Criticism of the N.T., p. 238). A small list of such primitive errors is there given as suggested by Dr. Hort.

Why (ινα τι — hina tōi). This Greek idiom calls for γενηται — genētai (second aorist middle subjunctive),

That what may happen.

The Gentiles (ετνη — ethnē). So always in lxx, while λαοι — laoi (peoples) can include Jews.

Did rage (επρυαχαν — ephruaxan). First aorist active indicative of πρυασσω — phruassō late word, to neigh like a horse, to prance or stamp the ground, to put on lofty airs. Only here in the N.T. in this quotation from Psalm 2:1.

Imagine (εμελετησαν — emeletēsan). First aorist active indicative of μελεταω — meletaō Old verb from μελετη — meletē (care), to practise, to caution, as orators and rhetoricians. Only here in the N.T. in this quotation.

Set themselves in array (παρεστησαν — parestēsan). Literally, stood by.

Against his Anointed (κατα του Χριστου αυτου — kata tou Christou autou). Against his Messiah, his Christ.

Both Herod and Pontios Pilate (ηρωιδης τε και Ποντιυς Πειλατος — Hērōidēs te kai Pontius Peilatos). Luke alone (Luke 23:12) tells of the reconciliation between Herod and Pilate at the trial of Jesus. So Peter and the rest interpret this prophecy as directly fulfilled in their conduct towards Jesus Christ.

Whom thou didst anoint (ον εχρισας — hon echrisas). As in Acts 4:26 (cf. Luke 4:18; Isaiah 61:1). Inaugurated as King Messiah.

Foreordained (προωρισεν — proōrisen). First aorist active indicative of προοριζω — proorizō “They rise above sight and seem to see the Hand which ‹shapes men‘s ends, rough hew them how they will‘” (Furneaux).

And now (και τα νυν — kai ta nun). “And as to (accusative of general reference) the now things (the present situation).” Only in the Acts in the N.T. (Acts 5:38; Acts 17:30; Acts 20:32; Acts 27:22).

Grant (δος — dos). Second aorist active imperative of διδωμι — didōmi urgency of the aorist, Do it now.

To speak thy word with all boldness (μετα παρρησιας πασης λαλειν τον λογον σου — meta parrēsias pasēs lalein ton logon sou). Literally, “with all boldness to go on speaking (present active infinitive) thy word.” Peter and John had defied the Sanhedrin in Acts 4:20, but all the same and all the more they pray for courage in deed to live up to their brave words. A wholesome lesson.

While thou stretchest forth thy hand (εν τωι την χειρα εκτεινειν σε — en tōi tēn cheira ekteinein se). Luke‘s favourite idiom, “In the stretching out (articular present active infinitive) the hand as to thee” (accusative of general reference), the second allusion to God‘s “hand” in this prayer (Acts 4:28).

To heal (εις ιασιν — eis iasin). For healing. See Acts 4:22.

And that signs and wonders may be done (και σημεια και τερατα γινεσται — kai sēmeia kai terata ginesthai). Either to be taken as in the same construction as εκτεινειν — ekteinein with εν τωι — en tōi as Revised Version has it here or to be treated as subordinate purpose to εν τωι εκτεινειν — en tōi ekteinein (as Knowling, Page, Wendt, Hackett). The latter most likely true. They ask for a visible sign or proof that God has heard this prayer for courage to be faithful even unto death.

The place was shaken (εσαλευτη ο τοπος — esaleuthē ho topos). By an earthquake most likely as in Acts 16:26, but none the less a token of God‘s presence and power (Psalm 114:7; Isaiah 2:19, Isaiah 2:21; Hebrews 12:26.).

Were gathered together (ησαν συνηγμενοι — ēsan sunēgmenoi). Periphrastic past perfect passive of συναγω — sunagō

They spake (ελαλουν — elaloun). Imperfect active indicative, began to speak, after being filled (επληστησαν — eplēsthēsan aorist passive indicative) with the Holy Spirit. Luke uses the very words of the prayer in Acts 4:29 to describe their conduct.

Of one heart and soul (καρδια και πσυχη μια — kardia kai psuchē mia). It is not possible to make sharp distinction between heart and soul here (see Mark 12:30), only that there was harmony in thought and affection. But the English translation is curiously unlike the Greek original. “There was one heart and soul (nominative case, not genitive as the English has it) in the multitude (του πλητους — tou plēthous subjective genitive) of those who believed.”

Not one of them (ουδε εις — oude heis). More emphatic than ουδεις — oudeis “not even one.”

Common (κοινα — Koinéa). In the use of their property, not in the possession as Luke proceeds to explain. The word κοινος — Koinéos is kin to συν — sun (together with)=χυν — xun (Epic) and so χυνοσκοινος — xunoŝKoinéos See this word already in Acts 2:44. The idea of unclean (Acts 10:15) is a later development from the original notion of common to all.

Gave their witness (απεδιδουν το μαρτυριον — apedidoun to marturion). Imperfect active of αποδιδωμι — apodidōmi old verb to give back, to pay back a debt (Luke 7:42), but a late omega form instead of the usual απεδιδοσαν — apedidosan They kept on giving their witness with power after the answer to their prayer (Acts 4:31).

Of the resurrection (της αναστασεως — tēs anastaseōs). It was on this issue that the Sadducees had arrested them (Acts 4:1-3).

That lacked (ενδεης — endeēs). Literally, in need, old adjective, here only in the N.T.

Were (υπηρχον — hupērchon). Imperfect active of υπαρχω — huparchō to exist.

Sold them and brought (πωλουντες επερον — pōlountes epheron). Present active participle and imperfect active indicative. Selling they brought from time to time, as there was occasion by reason of need. Hence the wants were kept supplied.

Laid them (ετιτουν — etithoun). Imperfect active again, repetition, of τιτημι — tithēmi late omega form for the usual ετιτεσαν — etithesan f0).

Distribution was made (διεδιδετο — diedideto). Imperfect passive of διαδιδωμι — diadidōmi late omega form for διεδιδοτο — diedidoto (the stem vowel ο — o displaced by ε — e). Impersonal use of the verb here.

According as any one had need (κατοτι αν τις χρειαν ειχεν — kathoti an tis chreian eichen). Imperfect active of εχω — echō with κατοτι — kathoti and αν — an with the notion of customary repetition in a comparative clause (Robertson, Grammar, p. 967).

Barnabas (αρναβας — Barnabas). His name was Joseph (correct text, and not Jesus) and he is mentioned as one illustration of those in Acts 4:34 who selling brought the money. The apostles gave him the nickname Barnabas by which later he was known because of this noble deed. This fact argues that all did not actually sell, but were ready to do so if needed. Possibly Joseph had a larger estate than some others also. The meaning of the nickname is given by Luke as “son of consolation or exhortation” (υιος παρακλησεως — huios paraklēseōs). Doubtless his gifts as a preacher lay along this same line. Rackham thinks that the apostles gave him this name when he was recognized as a prophet. In Acts 11:23 the very word παρεκαλει — parekalei (exhorted) is used of Barnabas up at Antioch. He is the type of preacher described by Paul in 1 Corinthians 14:3. Encouragement is the chief idea in παρακλησις — paraklēsis though exhortation, comfort, consolation are used to render it (Acts 9:31; Acts 13:15; Acts 15:31). See also Acts 16:9; Acts 20:12. It is not necessary to think that the apostles coined the name Barnabas for Joseph which originally may have come from αρνεβους — Barnebous (Deissmann, Bible Studies, pp. 308-10), son of Nebo, or even the Hebrew Bar Nebi (son of a prophet). But, whatever the origin, the popular use is given by Luke. He was even called apostle along with Paul (Acts 14:14) in the broad sense of that word.

Having a held (υπαρχοντος αυτωι αγρου — huparchontos autōi agrou). Genitive absolute with present active participle of υπαρχω — huparchō and dative of possession.

Sold it and brought (πωλησας ηνεγκεν — pōlēsas ēnegken). Aorist active participle of πωλεω — pōleō and second aorist active indicative of περω — pherō because a single definite instance. So also with ετηκεν — ethēken (laid), first aorist active.