Acts Chapter 4
Peter and John Face the Sanhedrin
A. Peter preaches to the Jewish leaders
1. (Acts 4:1-4) The arrest of Peter and John.
“Now as they spoke to the people, the priests, the captain of the temple, and the Sadducees came upon them, being greatly disturbed that they taught the people and preached in Jesus the resurrection from the dead. And they laid hands on them, and put them in custody until the next day, for it was already evening. However, many of those who heard the word believed; and the number of the men came to be about five thousand.”
The narrative opens by describing how, in the midst of Peter and John’s Spirit-filled preaching, opposition arose swiftly. The priests, the captain of the temple guard, and the Sadducees suddenly descended upon them. The captain of the temple was second only to the high priest in authority over temple matters, functioning almost as a chief of police within the sacred precincts. His presence signaled the seriousness of the confrontation. Alongside him were the Sadducees, the wealthy and aristocratic sect who controlled much of the Sanhedrin. The Sadducees denied the supernatural realm, the resurrection, and any concept of life after death. Thus, the apostles’ bold proclamation that Jesus had risen directly contradicted their theology and threatened their power base.
Luke notes that they “came upon them.” The phrase carries the sense of a sudden, forceful interruption. As Boice observes, the wording implies that the leaders abruptly stopped the apostles in mid-preaching, seized them, and dragged them away. This hostile action reveals how intolerable the resurrection message was to the religious elite. They could not permit such doctrine to spread unchallenged, for it undermined their control and contradicted their denial of eternal realities.
The officials were “greatly disturbed” because Peter and John not only healed a man crippled from birth, but also boldly attributed the miracle to the risen Jesus Christ. To the Sadducees, this teaching was heresy, for they rejected any notion of resurrection. To the priests and temple leaders, it was a threat to their order and authority. Thus, the apostles were treated as men spreading dangerous and destabilizing ideas. Their arrest was not for committing a crime, but for proclaiming Christ crucified and risen—a truth offensive to the religious establishment.
Peter and John were put in custody overnight. The evening had come, and Jewish legal custom forbade trials at night. This delay served to intimidate them. Their arrest was rough, described as officials “laying hands on them,” a phrase suggesting threats and physical handling. Acts 4:21 confirms that threats were repeatedly issued, meaning that this initial confrontation likely included verbal warnings: “If you continue to preach, you will be beaten,” or “Your families may suffer if you persist,” echoing the treatment their Master endured. By every human measure, the early church seemed fragile: they were few in number, inexperienced leaders, commanded by Christ not to retaliate, and opposed by entrenched religious and political systems centuries old.
Luke even records that no less than eleven separate groups or individuals opposed the apostles (Acts 4:1-6). These included groups such as the priests, the Sadducees, rulers, elders, and scribes, along with influential individuals from the high priest’s family—Annas, Caiaphas, John, and Alexander—as well as the captain of the temple himself. This coalition illustrates that virtually every sector of Jewish leadership united to crush this gospel movement. As Boice remarks, their message was clear: “We have the power. You preach only because we permit it. At any time we can silence you.”
Yet, in striking contrast, Luke concludes with triumph: “However, many of those who heard the word believed; and the number of the men came to be about five thousand.” From three thousand at Pentecost (Acts 2:41), the church now grew to five thousand men—not counting women and children. Opposition only fueled the spread of the gospel. The threats and intimidation were powerless against the Spirit of God. Rather than suppressing the church, persecution became the seedbed of its expansion.
This remains a timeless truth. In lands where persecution rages, the church is purified and emboldened. In contrast, in the Western world where persecution is rare, Satan uses more subtle weapons: worldliness, pride, compromise, and the craving for social approval. A martyr inspires with faith and courage, but a worldly Christian, seeking the praise of men, brings shame upon the faith. Thus, Acts 4 reminds believers that opposition, whether overt or subtle, cannot halt the advance of Christ’s kingdom.
Peter and John Face the Sanhedrin
B. Peter and John are brought before the Sanhedrin
2. (Acts 4:5-7) Peter and John are brought before the Sanhedrin.
“And it came to pass, on the next day, that their rulers, elders, and scribes, as well as Annas the high priest, Caiaphas, John, and Alexander, and as many as were of the family of the high priest, were gathered together at Jerusalem. And when they had set them in the midst, they asked, ‘By what power or by what name have you done this?’”
The narrative shifts to the following day, when the full weight of Jewish leadership gathered against Peter and John. Luke lists rulers, elders, and scribes, a threefold description that encompassed the Sanhedrin, the supreme council of Israel. This was the same body that had only weeks earlier condemned Jesus to death. Included were Annas the high priest (the former high priest who still wielded great influence), Caiaphas (his son-in-law and the official high priest who presided at Jesus’ trial), as well as John and Alexander, figures likely of high-priestly lineage. Luke also notes “as many as were of the family of the high priest,” emphasizing that the entire priestly aristocracy united against the apostles.
The scene was one of deliberate intimidation. Peter and John were “set in the midst,” meaning they were encircled by these powerful leaders in a semicircle chamber. The memory of Christ’s condemnation before this very same council would have been vivid. The message was clear: We condemned your Master, and we can condemn you also.
Their inquiry, “By what power or by what name have you done this?” cut to the core of Jewish belief. In their worldview, the power of an act resided in the authority of a name, because a name represented the very character and authority of the person. To them, the apostles were ordinary Galileans with no rabbinical training. Therefore, the question was more than curiosity; it was an investigation of spiritual authority. Was this healing accomplished by sorcery, by demonic influence, or by some false prophet? To their credit, the Sanhedrin was responsible for guarding the nation’s spiritual integrity. Yet their method was one of pressure, intimidation, and manipulation, not impartial pursuit of truth. And tragically, their hearts were already hardened against the true Name that had accomplished the miracle.
C. Peter boldly preaches to the Jewish leaders
3. (Acts 4:8-12) Peter boldly preaches to the Jewish leaders.
“Then Peter, filled with the Holy Spirit, said to them, ‘Rulers of the people and elders of Israel: If we this day are judged for a good deed done to a helpless man, by what means he has been made well, let it be known to you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, by Him this man stands here before you whole. This is the “stone which was rejected by you builders, which has become the chief cornerstone.” Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved.’”
Luke tells us that Peter was “filled with the Holy Spirit.” Though he had already received the Spirit’s filling at Pentecost (Acts 2:4), this filling was not a one-time event. The Spirit empowers believers afresh for specific moments of witness and service. Here, the Spirit gave Peter supernatural boldness, wisdom, and clarity to speak truth before the most powerful men in Israel. The same Peter who once cowered before a servant girl (Luke 22:56-57) now stood fearless before the Sanhedrin.
Peter began by exposing the absurdity of their charges: Are we being judged for a good deed done to a helpless man? His logic was piercing. The apostles were not criminals, but men who had been God’s instruments to heal a man lame from birth. Rather than being celebrated, they were placed on trial for an act of mercy. This irony highlighted the spiritual blindness of the council.
He then proclaimed without hesitation that the healing was done “by the name of Jesus Christ of Nazareth.” Peter identified Jesus clearly, leaving no ambiguity. He was the same Jesus they crucified, the same Jesus whom God raised from the dead, and the same Jesus who now, through His living power, had healed the man standing before them. The resurrection was central to Peter’s message, for the risen Christ Himself was the source of this miracle.
Peter reinforced his declaration with Scripture, quoting Psalm 118:22: “This is the stone which was rejected by you builders, which has become the chief cornerstone.” The imagery was powerful. These leaders, the “builders” of Israel’s religious life, had rejected Jesus as worthless, yet God had made Him the cornerstone of His redemptive plan. The cornerstone was the most important stone in construction, determining the alignment and stability of the entire structure. In rejecting Christ, they had rejected the very foundation of God’s kingdom.
Finally, Peter delivered one of the clearest and most exclusive statements of salvation in all of Scripture: “Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved.” Salvation is not found in religious works, temple rituals, or the Law of Moses. It is found only in Jesus Christ. This declaration flies in the face of pluralism and universalism. The apostles did not preach Jesus as a way of salvation, but as the only way.
As Boice rightly notes, the world despises such exclusivity. To testify that Christ alone saves is to invite ridicule, hostility, and even persecution. Yet Scripture leaves no room for compromise. Mankind instinctively resists this truth, insisting on some ability to save themselves, or imagining that many paths lead to God. But Peter proclaims the opposite: no other power, no other philosophy, no other religion can reconcile man to God. Only the crucified and risen Christ can.
This raises natural questions about infants who die or those who never hear the gospel. Scripture assures us that God will judge with perfect justice, and if any are saved, they are saved only through the atoning work of Christ applied on their behalf, even if they lacked full knowledge of Him. But to those who hear the truth and reject it, there is no excuse. To blend all faiths together or imagine many roads to heaven may sound tolerant, but it is not biblical. Those who believe such things must bear the eternal consequences of rejecting God’s only provision of salvation in His Son.
B. The Jewish rulers react to Peter’s sermon
1. (Acts 4:13) What they saw in Peter and John’s character.
“Now when they saw the boldness of Peter and John, and perceived that they were uneducated and untrained men, they marveled. And they realized that they had been with Jesus.”
The Sanhedrin was struck by the manner and confidence of the apostles. Luke records that they observed the “boldness” of Peter and John. This boldness was not arrogance or rudeness, but a Spirit-given courage that allowed these men to speak truth without fear of consequences. What shocked the rulers most was that Peter and John were “uneducated and untrained men.” By this, they meant that the apostles lacked formal rabbinic schooling and official religious credentials. They had no letters from academies, no recognition from human institutions. Yet their speech carried authority, conviction, and clarity that could not be dismissed.
In one sense, the rulers’ assessment was accurate. Peter and John had not been trained in the rabbinical system of that day, just as Jesus Himself had not been (John 7:15). But in another sense, their judgment missed the point entirely. These men were educated in the Scriptures and, more importantly, they had been discipled by the Lord Jesus Christ Himself. Their true training was far greater than any human institution could provide, for they had walked with the incarnate Word of God.
The church has repeatedly proven this truth throughout history. Many of God’s most effective servants had little or no formal theological training. Charles Spurgeon, one of the greatest preachers in Christian history, never received a seminary education. D. L. Moody, William Carey, Hudson Taylor, and Martyn Lloyd-Jones all demonstrated how the power of the Word and the presence of Christ outweigh human credentials. At the same time, Scripture reminds us that God also used men of great learning—Moses, Daniel, Paul, and in church history, figures like Augustine, Martin Luther, and Billy Graham. Education, whether present or absent, is neither a guarantee nor a barrier to usefulness. What matters most is knowing God’s Word and walking closely with Christ.
As A. T. Pierson warned, scholarship without faith can become a tool of error: “Men are too anxious to be ranked with scholars; and so when error, however deadly, wears the glittering serpent-skin of scholarship, it insinuates itself into the very chair of the teacher, and the pulpit of the preacher, and no one seems to dare to smite it with a bold blow!” The Sanhedrin was confronted with the reality that scholarship had not equipped them to silence the truth, while two “uneducated” Galileans were equipped by Christ to overturn the world.
The rulers also recognized that the apostles’ courage came from one undeniable source: “They realized that they had been with Jesus.” The secret of their boldness was not found in natural talent, charisma, or education, but in their fellowship with the risen Lord. To walk with Jesus transforms a person, producing both conviction and compassion. Calvin notes, “A few men unarmed, furnished with no garrisons, do show forth more power in their voice alone, than all the world, by raging against them.” The power of Christ in His disciples is mightier than the combined force of earthly institutions.
The Greek word for “boldness” here is parrēsia, meaning open, fearless, and unreserved speech—“telling it all.” As Pierson observed, “No one attribute is more needful to-day for Christ’s witness than Holy Spirit boldness due to Holy Spirit fullness.” Without this Spirit-enabled boldness, the church shrinks into silence under the pressure of culture.
It is also striking what the Jewish leaders did not do. They did not attempt to disprove the resurrection. If they could have produced the body of Jesus or refuted the eyewitness accounts, this would have been the moment. But they could not. As F. F. Bruce observed, “Had it seemed possible to refute them on this point, how readily would the Sanhedrin have seized the opportunity! Had they succeeded, how quickly and completely the new movement would have collapsed!” Instead, the undeniable reality of the empty tomb and the transformed lives of the apostles stood as unshakable evidence.
Finally, the council’s recognition that Peter and John had “been with Jesus” is the greatest testimony any believer can possess. The exclusivity of Christ that Peter had just preached (Acts 4:12) was now matched with a Christlike presence radiating from their lives. This is the balance every Christian must maintain. To proclaim Christ as the only Savior is necessary, but it must be accompanied by the visible evidence that we have walked with Him. Tragically, in later centuries when Christianity became powerful as an institution, Christians themselves often acted like persecutors, silencing others with threats or even violence. Such behavior bears no resemblance to Christ. The world needs to see believers who so reflect Christ that others cannot help but say of them: “They have been with Jesus.”
B. The Jewish rulers react to Peter’s sermon (continued)
2. (Acts 4:14) What they saw in the man who was healed.
“And seeing the man who had been healed standing with them, they could say nothing against it.”
The Sanhedrin’s attempts at intimidation were frustrated by undeniable evidence. Standing alongside Peter and John was the very man who had been lame from birth (Acts 3:2). His presence silenced every accusation. The rulers could not claim the healing was fabricated or exaggerated, for the man himself was living proof. His transformation was visible, verifiable, and publicly known. The council was forced to admit, at least silently, that a miracle had occurred.
Luke emphasizes that “they could say nothing against it.” This miracle was not subject to manipulation or emotional suggestion. It had been examined by skeptics and confirmed as genuine. The contrast with many modern “healing services” is striking. Today, some claim miraculous healings where the evidence is fleeting or psychological—an adrenaline-fueled moment in which a partially disabled person briefly walks before returning to their wheelchair hours later. In Jerusalem, however, the healing was complete, permanent, and beyond dispute. The man who once had to be carried everywhere now stood strong and whole before the highest authorities in Israel. God had provided indisputable testimony to the power of the risen Christ.
3. (Acts 4:15-18) Taking counsel, the Jewish leaders command Peter and John to stop preaching Jesus.
“But when they had commanded them to go aside out of the council, they conferred among themselves, saying, ‘What shall we do to these men? For, indeed, that a notable miracle has been done through them is evident to all who dwell in Jerusalem, and we cannot deny it. But so that it spreads no further among the people, let us severely threaten them, that from now on they speak to no man in this name.’ And they called them and commanded them not to speak at all nor teach in the name of Jesus.”
Unable to challenge the miracle, the Sanhedrin dismissed Peter and John temporarily and deliberated privately. Luke provides a glimpse into their discussion, which he may have learned from later testimony. One possible source was Saul of Tarsus, who, before his conversion, may have sat on the Sanhedrin. Acts 26:10 records Paul saying, “This I also did in Jerusalem, and many of the saints I shut up in prison, having received authority from the chief priests; and when they were put to death, I cast my vote against them.” If Paul was indeed present, it means that Peter and John unknowingly bore witness to a man who would later become the greatest missionary of the church, a living testimony to the sovereign reach of God’s purposes.
The council admitted to themselves, “We cannot deny it.” Their corruption was plain. They acknowledged that a miracle had been performed, and that it was so well-known throughout Jerusalem that it could not be suppressed. Yet, despite clear evidence of God’s power, they hardened their hearts against Him. This illustrates the depth of sin’s blindness. They did not reject Christ because of a lack of evidence, but because of their stubborn refusal to submit to His lordship.
Their proposed solution revealed their true concern: “So that it spreads no further among the people.” Their fear was not that the people would be deceived, but that their own authority would be diminished. The miracle glorified Jesus, the very One they had condemned, and they sought to silence His name to preserve their own power. The remedy they devised was intimidation: to “severely threaten” the apostles, forbidding them from ever speaking or teaching in the name of Jesus.
This reveals the ultimate strategy of Christ’s enemies when they cannot disprove His truth: they attempt to silence His messengers. Since they could not refute the resurrection, nor deny the miracle, they resolved to suppress the proclamation of Christ’s name through coercion and fear. This pattern has repeated itself throughout church history. Governments, ideologies, and false religions have often admitted the power of Christ’s influence, yet have sought to ban His name from the public square. But as Acts will demonstrate, no threat, law, or persecution can silence the gospel when it is carried by Spirit-filled witnesses.
C. Peter and John’s bold reply and release
4. (Acts 4:19-20) Peter and John respond to the command to stop preaching Jesus.
“But Peter and John answered and said to them, ‘Whether it is right in the sight of God to listen to you more than to God, you judge. For we cannot but speak the things which we have seen and heard.’”
Peter and John’s response is one of the most courageous declarations in all of Scripture. They placed the matter plainly before the Sanhedrin: “Whether it is right in the sight of God to listen to you more than to God, you judge.” The irony was sharp. These rulers prided themselves on being judges of Israel according to the Law of God, yet the apostles appealed to that very standard. The implication was obvious—if God had commanded them to preach Christ, then no human authority, not even the Sanhedrin itself, could overrule that divine mandate.
This statement reveals the principle of Christian civil disobedience. Believers are commanded to obey civil authorities (Romans 13:1–7; 1 Peter 2:13–17), but when man’s laws directly contradict God’s commands, the Christian must obey God rather than man. This is not rebellion for rebellion’s sake, but submission to a higher authority. Here, Peter and John respectfully but firmly made clear that God’s command to proclaim Christ outweighed any human prohibition.
They continued, “For we cannot but speak the things which we have seen and heard.” Their testimony was not based on philosophy or speculation. They were eyewitnesses of Christ’s life, death, and resurrection. Jesus Himself had told them, “You shall be witnesses to Me in Jerusalem” (Acts 1:8). The indwelling Spirit now compelled them with divine urgency to proclaim the gospel. Their preaching was not optional, but necessary. To remain silent would be disobedience to Christ and unfaithfulness to their calling. The fire of truth within them could not be quenched.
This principle still stands for the church today. Christianity is not a private preference but a public witness. When the world demands silence, believers must declare with Peter and John, “We cannot but speak.” The authority of Christ outweighs the pressure of culture. The apostles model for us a boldness rooted not in defiance, but in obedience to God.
5. (Acts 4:21-22) Peter and John are released with threats of future punishment.
“So when they had further threatened them, they let them go, finding no way of punishing them, because of the people, since they all glorified God for what had been done. For the man was over forty years old on whom this miracle of healing had been performed.”
The Sanhedrin, frustrated and powerless to act, could only issue more threats before releasing the apostles. Luke records that they were “finding no way of punishing them, because of the people.” Their hearts were hardened against God, but they feared the opinion of the crowds. The miracle was undeniable, and the people were glorifying God because of it. To punish the apostles under such circumstances would risk an uprising. This demonstrates that the leaders feared man more than they feared God. They were unmoved by divine power, but entirely controlled by political calculation.
Luke further notes that the man healed was “over forty years old.” This detail underscores the greatness of the miracle. He was not a child who might “grow out” of a condition, nor a man with a temporary injury. He had been crippled for decades, carried daily to the temple gate (Acts 3:2). His healing was complete, instantaneous, and permanent. It stood as irrefutable evidence that the risen Christ was still at work through His apostles.
What began as a moment of danger for the church ended in triumph. Satan meant to silence the gospel, but God turned the situation for good. Consider the results:
Two thousand more people had come to faith in Christ (Acts 4:4).
Peter was filled afresh with the Holy Spirit, demonstrating God’s continual empowerment.
The gospel was boldly preached before the highest Jewish authorities, including men like Annas and Caiaphas.
Hostile examiners were forced to confirm the reality of a miraculous healing.
The enemies of Jesus were left confused and frustrated, unable to act decisively.
Peter and John grew even bolder in their witness for Christ.
Most importantly, God was glorified through it all.
This passage teaches that trials, intimidation, and persecution cannot stop the advancement of the gospel. On the contrary, when God’s people stand firm in obedience, the very attempts to silence the truth become the means by which Christ is magnified and His church is strengthened.
C. The early church prays for boldness
1. (Acts 4:23-24) Introduction: They acknowledge their God.
“And being let go, they went to their own companions and reported all that the chief priests and elders had said to them. So when they heard that, they raised their voice to God with one accord and said: ‘Lord, You are God, who made heaven and earth and the sea, and all that is in them.’”
After Peter and John were released, their first action was to return to “their own companions,” likely the rest of the apostles along with a larger gathering of believers. Rather than shrinking in fear, they immediately shared what had taken place before the Sanhedrin. The news was not discouraging but encouraging: they had been counted worthy to testify before Israel’s highest court, their likeness to Jesus had been recognized, and they had been commanded not to preach His name—an order that confirmed the power and truth of their message. To them, this was not a defeat but a victory.
The natural response of the early church to such an event was prayer. Whenever they faced a critical moment, they sought the Lord. Their instinct was not to organize a protest, form a strategy of resistance, or retreat in despair, but to call upon God in united prayer. This reveals the heartbeat of the early church. They knew that their strength did not come from numbers, political power, or influence with the authorities, but from their relationship with the sovereign God.
Luke says, “they raised their voice to God with one accord.” This was a vocal prayer, offered audibly so that all present could join in agreement. Silent prayer has its place, but spoken prayer sharpens our focus and unites our hearts. Importantly, the phrase “voice” is in the singular. This does not mean everyone prayed out loud at the same time, which would have been confusion. Rather, one person led in prayer and the rest joined in unity of spirit, adding their “Amen” in agreement. As Gaebelein observes, “With one accord they lift up their voice to God. This does not mean that they all prayed at once. That would have been confusion. Disorder in meetings…is an evidence that the Holy Spirit is not leading, for God is not a God of disorder.” Their prayer was marked by harmony, not chaos, because the Spirit was guiding them.
The key phrase is “with one accord.” They prayed with a unified heart and mind. There were no divisions, no competing agendas. They were not fragmented into different groups demanding their own priorities. Instead, they stood together as one body, interceding for the same purpose. The unity of their prayer was as important as the words they spoke, for the Spirit delights to work where there is oneness among God’s people.
Their prayer began with the words: “Lord, You are God, who made heaven and earth and the sea, and all that is in them.” They began not by focusing on their problems but by exalting their God. The word “Lord” here is not the common kurios, but despotes—a term denoting absolute ownership and unchallengeable authority, often used of a master over slaves. By using this term, they acknowledged God as the unquestioned Sovereign of the universe. This was no mere formality. In the face of human rulers who had threatened them, they reminded themselves that there was a higher Ruler whose authority could never be overruled.
They declared God as Creator: the One who made heaven, earth, the sea, and everything in them. This confession of God’s creative power grounded their confidence. The God who created all things certainly had power over the Sanhedrin, over Caesar, and over every human threat. Too often, prayer becomes weak because believers forget who it is they are addressing. We pray to the Almighty, the Sovereign Creator of the universe. The early church knew this truth, and it filled their prayers with boldness and power.
C. The early church prays for boldness (continued)
2. (Acts 4:25-28) They pray in light of the Scriptures.
**“Who by the mouth of Your servant David have said:
‘Why did the nations rage,
And the people plot vain things?
The kings of the earth took their stand,
And the rulers were gathered together
Against the LORD and against His Christ.’
‘For truly against Your holy Servant Jesus, whom You anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together to do whatever Your hand and Your purpose determined before to be done.’”**
The believers continued their united prayer by grounding it in the Word of God. They quoted directly from Psalm 2, attributing the words to God Himself, spoken “by the mouth of [His] servant David.” Here we see the high view of Scripture that marked the earliest Christians. They did not treat David’s psalm as merely human reflection, but as divine revelation. The Spirit-inspired words of David were the very words of God. This conviction that the Scriptures are God-breathed (2 Timothy 3:16) gave their prayer power, authority, and direction.
They began with the words: “Why did the nations rage, and the people plot vain things?” (Psalm 2:1). By quoting this psalm, the disciples interpreted their circumstances through the lens of God’s Word. They understood that opposition to Christ was not unexpected, but foretold. Psalm 2 presents the universal rebellion of mankind against the Lord and His Anointed. The nations rage, the kings and rulers take their stand, but all their plotting is “vain”—it cannot overturn God’s sovereign plan. The church drew strength from this psalm, knowing that persecution was part of God’s foretold design and that He remained in complete control.
Psalm 2 also declares the certainty of God’s victory: “Yet I have set My King on My holy hill of Zion” (Psalm 2:6). The disciples recognized that though rulers conspired against Jesus, He had triumphed by His resurrection and ascension. As James Boice observed, “Servants you can bind, but the Word of God is not bound. And that unleashed, unbound, powerful Word of the gospel reached out from Jerusalem, that remote city of the Roman Empire, to permeate and eventually transform the entire world.” The church did not need to fear, because the risen Christ was already enthroned as King.
This provides a model for us in prayer. We must learn to interpret our struggles and conflicts in light of Scripture. When we face spiritual opposition, we remember that “we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age” (Ephesians 6:12). When we are burdened by unconfessed sin, we recall the words of the psalmist: “When I kept silent, my bones grew old through my groaning all the day long. For day and night Your hand was heavy upon me; my vitality was turned into the drought of summer” (Psalm 32:3–4). Scripture not only explains our condition, but also provides promises to claim. When strength is lacking, we may pray as Paul did: “That He would grant you, according to the riches of His glory, to be strengthened with might through His Spirit in the inner man” (Ephesians 3:16). By praying God’s Word, we align our hearts with His will.
The disciples also confessed God’s sovereignty: “For truly against Your holy Servant Jesus, whom You anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together to do whatever Your hand and Your purpose determined before to be done.” Here they acknowledged that the crucifixion of Jesus, though carried out by wicked men, had taken place under the sovereign will of God. Herod represented corrupt Jewish leadership, Pilate represented Roman authority, the Gentiles represented the nations, and Israel represented God’s chosen people. All humanity was united in rebellion against Christ. Yet in the mystery of providence, even their hatred fulfilled God’s eternal plan of redemption.
This truth brought the disciples deep peace. If God’s hand directed even the greatest crime in history—the crucifixion of His Son—then no opposition they faced was outside His control. Wicked men may rage, but they cannot escape the boundaries of God’s sovereign will. As Joseph said to his brothers who sold him into slavery: “But as for you, you meant evil against me; but God meant it for good, in order to bring it about as it is this day, to save many people alive” (Genesis 50:20). In the same way, the wrath of man would serve to advance the gospel.
For the early church, this perspective turned threats into opportunities, and persecution into proof of God’s power. Their prayer was not for escape, but for endurance. They could rest knowing that every event passed first through the hand of their Sovereign Lord.
3. (Acts 4:29-30) They ask for more boldness, more power, and for more trouble.
“Now, Lord, look on their threats, and grant to Your servants that with all boldness they may speak Your word, by stretching out Your hand to heal, and that signs and wonders may be done through the name of Your holy Servant Jesus.”
The prayer of the early church was strikingly God-centered. They did not ask for safety, deliverance, or comfort. Instead, they prayed for greater boldness to proclaim God’s Word. Their focus was consumed with God’s cause and glory rather than their own preservation. They understood that bold proclamation of Christ would only lead to more confrontation, yet they prayed for it anyway. Their desire was not to escape conflict but to exalt Christ, no matter the cost.
They specifically prayed, “grant to Your servants that with all boldness they may speak Your word.” They identified themselves as servants (douloi—slaves) of the Lord. This posture of humility acknowledged that their lives were not their own. They belonged to Christ, and their one duty was to faithfully declare His Word. True boldness in preaching is not arrogance, but a Spirit-given clarity and courage to declare the truth of Christ without compromise.
They also prayed, “by stretching out Your hand to heal, and that signs and wonders may be done through the name of Your holy Servant Jesus.” Notice the humility of their request. They did not ask to perform miracles themselves, nor to be glorified as miracle workers. They understood that all power belonged to God, and that healings were the work of His hand, not theirs. Jesus, though exalted in heaven, continued His ministry on earth through His people. This perspective preserved them from the prideful snare of longing to be known as miracle-workers. It is a dangerous temptation to desire to be used by God in a way that draws attention to oneself. The early disciples rejoiced not in being used, but in God’s power being displayed through the name of Christ. Their request was entirely Christ-centered, asking only that His name be magnified.
4. (Acts 4:31) Their prayer is answered.
“And when they had prayed, the place where they were assembled together was shaken; and they were all filled with the Holy Spirit, and they spoke the word of God with boldness.”
God immediately confirmed His pleasure with their prayer. Luke records that “the place where they were assembled together was shaken.” This physical trembling served as a visible and tangible sign of God’s presence. We are not told whether the shaking was confined to the house or extended further, but its purpose was unmistakable: God was testifying that He heard and answered their prayer. As A. T. Pierson remarked, “The presence of the Holy Spirit was so wonderfully manifested that even dead walls felt the power of the Spirit of life—matter responded to spirit.” Yet, the shaking of the building itself was not the main miracle. The true miracle was the filling of the believers with the Holy Spirit, empowering them for witness.
Luke notes that “they were all filled with the Holy Spirit.” This was not the first time they had been filled. Peter had been filled at Pentecost (Acts 2:4) and again before the Sanhedrin (Acts 4:8). This demonstrates that the filling of the Spirit is not a one-time event but a continual reality. Believers must be filled and refilled with the Spirit, yielding themselves daily to His control and empowerment. The idea that the Spirit’s filling is limited to one extraordinary “baptism” experience is contrary to Scripture. Instead, we are commanded, “be filled with the Spirit” (Ephesians 5:18), an ongoing, continual command.
The immediate result of their filling was that “they spoke the word of God with boldness.” The very thing they had prayed for was granted. The Greek word for “boldness” (parrēsia) means open, fearless, unreserved speech—“telling it all.” It denotes freedom of speech, the liberty to proclaim the whole truth without hesitation or compromise. This boldness was not a product of human effort or natural temperament; it was a gift of God, received in answer to prayer.
This boldness remains desperately needed today. Too often believers hide the work of God in their lives, fearing rejection or ridicule. Yet the world needs Christians who will speak plainly, clearly, and courageously of Christ. The apostles remind us that such boldness does not come from self-confidence, but from the filling of the Spirit through prayer. When the church prays as they prayed, it will speak as they spoke—with Spirit-filled courage and clarity, no matter the cost.
D. The sharing heart of the early church
1. (Acts 4:32) Their attitude towards each other and towards material possessions.
“Now the multitude of those who believed were of one heart and one soul; neither did anyone say that any of the things he possessed was his own, but they had all things in common.”
Luke shifts the focus from the apostles’ bold witness before the Sanhedrin to the inner life of the early church. He highlights the remarkable unity and generosity that characterized the believers. He writes that “the multitude of those who believed were of one heart and one soul.” This was more than superficial agreement; it was a deep spiritual unity produced by the Holy Spirit. Their unity reflected the prayer of Jesus in John 17:21: “That they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us, that the world may believe that You sent Me.”
This unity was expressed in a radical attitude toward possessions: “Neither did anyone say that any of the things he possessed was his own, but they had all things in common.” Their love for one another outweighed their attachment to material goods. They viewed people as more valuable than possessions, and their community became a living testimony of the Spirit’s work. This was not a coerced arrangement, but a voluntary response to the grace of God.
James Montgomery Boice observed that this unity was not conformity, where everyone looks the same, nor was it organizational, where everyone is forced under one hierarchy. In fact, the worst times in church history have been when outward organizational unity stifled true spiritual life. Instead, this was Spirit-wrought unity, a fellowship (koinonia) rooted in love and shared devotion to Christ.
The phrase “they had all things in common” must not be confused with communism. Communism declares, “What is yours is mine; I will take it.” Christian fellowship (koinonia) declares, “What is mine is yours; I will share it.” As LaSor explains, this was not a forced redistribution of wealth, but a Spirit-prompted generosity. Believers did not surrender ownership to the state or to church leaders. Instead, they personally chose to meet the needs of others, demonstrating that they understood God’s ownership of all things (Psalm 24:1: “The earth is the Lord’s, and all its fullness, the world and those who dwell therein.”).
Horton adds that the Greek does not indicate that everyone sold their property at once. Rather, from time to time, as needs arose, believers would sell possessions and contribute the proceeds. This was not a one-time communal experiment but an ongoing willingness to respond to needs.
There were also practical reasons for this unusual generosity. Pentecost had brought Jews from many distant lands into Jerusalem (Acts 2:5-11). Many of these new believers chose to remain in Jerusalem to learn from the apostles rather than return home immediately. Without permanent jobs or homes, they relied on the generosity of fellow Christians. The Spirit’s work in the hearts of believers met this need with extraordinary sharing.
Some later critics argue that this radical sharing was a mistake, claiming that it arose from a mistaken belief in Christ’s immediate return, and that it contributed to poverty in the Jerusalem church later on (which necessitated Paul’s collection for the saints in Judea, Romans 15:25-26; 2 Corinthians 8-9). However, Luke presents this not as an error, but as a work of the Spirit. Their generosity reflected Christ’s teaching: “Do not lay up for yourselves treasures on earth… but lay up for yourselves treasures in heaven” (Matthew 6:19-20). Even if their sharing created challenges later, it was not wasted, for it testified to the transforming power of the gospel and set an enduring example of Christian love.
2. (Acts 4:33) The effective witness of the apostles.
“And with great power the apostles gave witness to the resurrection of the Lord Jesus. And great grace was upon them all.”
Luke highlights the powerful witness of the apostles. He notes that “with great power the apostles gave witness to the resurrection of the Lord Jesus.” This statement ties directly to the preceding verse (Acts 4:32), where the believers demonstrated unity and generosity. Because they placed God first, people second, and possessions last, the Spirit empowered their witness with unusual effectiveness. Spiritual power and practical love worked together to magnify Christ.
The content of their witness is again centered on the resurrection. From the very beginning, the apostles preached a risen Lord. They did not present Jesus merely as a teacher of morality or a martyr for justice, but as the crucified and risen Son of God who conquered death. The resurrection was the cornerstone of their proclamation, proving His deity, validating His sacrifice, and providing the basis for eternal hope. Every sermon in Acts testifies to this truth.
Luke further observes, “And great grace was upon them all.” Grace (charis) is God’s unmerited favor, His divine smile of approval. It rested not only on the apostles but on the entire community of believers. The phrase “great grace” (literally mega grace) parallels “great power” (mega power). Where God’s Spirit works in power, His grace is also evident. This grace was seen in their unity, their boldness, their generosity, and their joy even under threat. It was not something they produced but something God lavished upon them.
3. (Acts 4:34-37) Examples of early giving.
“Nor was there anyone among them who lacked; for all who were possessors of lands or houses sold them, and brought the proceeds of the things that were sold, and laid them at the apostles’ feet; and they distributed to each as anyone had need. And Joses, who was also named Barnabas by the apostles (which is translated Son of Encouragement), a Levite of the country of Cyprus, having land, sold it, and brought the money and laid it at the apostles’ feet.”
Luke describes the remarkable generosity of the church. “Nor was there anyone among them who lacked.” This was not because poverty was eliminated, but because the love of Christ compelled believers to meet one another’s needs. Those who had resources willingly sacrificed them so that none would go without.
He explains, “for all who were possessors of lands or houses sold them, and brought the proceeds… and laid them at the apostles’ feet.” This radical giving was necessary because of the unique circumstances of the early church. Many believers had come from distant lands for Pentecost (Acts 2:5-11) and remained in Jerusalem to learn from the apostles. Without homes, jobs, or support systems, they relied on the generosity of others. Those with property or wealth willingly sold what they had and entrusted the apostles to distribute the resources fairly.
Importantly, this was voluntary and Spirit-led. People did not wait for others to give but responded immediately when a need arose. They recognized that their possessions ultimately belonged to God. The act of laying the money at the apostles’ feet symbolized humility and submission, entrusting their gifts to be used for God’s purposes.
Luke notes, “they distributed to each as anyone had need.” While this generosity was admirable, it later required correction due to abuses. Paul provided careful instructions to Timothy and the churches regarding benevolence:
The church must discern who is truly needy (1 Timothy 5:3).
Those able to work must not rely on the church (2 Thessalonians 3:10-12; 1 Timothy 5:8; 1 Thessalonians 4:11).
Families bear the first responsibility of support (1 Timothy 5:3-4).
Those supported by the church should contribute in service (1 Timothy 5:5, 10).
The church must evaluate moral conduct before granting aid (1 Timothy 5:9-13).
Support should focus on the most basic necessities (1 Timothy 6:8).
These guidelines ensured that generosity did not encourage idleness or misuse but reflected God’s wisdom and holiness.
Finally, Luke highlights one shining example of this spirit of giving: “And Joses, who was also named Barnabas by the apostles (which is translated Son of Encouragement)… having land, sold it, and brought the money and laid it at the apostles’ feet.” Barnabas is introduced here as a man whose character matched his name. He was not only generous with material possessions but also with encouragement, support, and affirmation. His gift was more than financial; it was spiritual. Barnabas would later play a critical role in the spread of the gospel, discipling Paul, encouraging churches, and serving as a bridge-builder in times of division. His first introduction as a generous giver foreshadows his future as a spiritual encourager.
