TRV
Translation
King James Version
¶ And as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them,
Complete Jewish Bible
Kefa and Yochanan were still speaking to the people when the cohanim, the captain in charge of the Temple police, and the Tz’dukim came upon them,
Berean Standard Bible
While Peter and John were speaking to the people, the priests and the captain of the temple guard and the Sadducees came up to them,
American Standard Version
And as they spake unto the people, the priests and the captain of the temple and the Sadducees came upon them,
World English Bible Messianic
As they spoke to the people, the priests and the captain of the temple and the Sadducees came to them,
Geneva Bible (1599)
And as they spake vnto the people, the Priestes and the Captaine of the Temple, and the Sadduces came vpon them,
Young's Literal Translation
And as they are speaking unto the people, there came to them the priests, and the magistrate of the temple, and the Sadducees--
See on the biblical-era map
In the KJVVerse 27,024 of 31,102
Study This Verse
Commentary on Acts 4 verses 1–4
1 ¶ And as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them,
2 Being grieved that they taught the people, and preached through Jesus the resurrection from the dead.
3 And they laid hands on them, and put them in hold unto the next day: for it was now eventide.
4 Howbeit many of them which heard the word believed; and the number of the men was about five thousand.
I. II. Main points1. 2. Sub-points
We have here the interests of the kingdom of heaven successfully carried on, and the powers of darkness appearing against them to put a stop to them. let Christ's servants be ever so resolute, Satan's agents will be spiteful; and therefore, let Satan's agents be ever so spiteful, Christ's servants ought to be resolute.
I. The apostles, Peter and John, went on in their work, and did not labour in vain. The Spirit enabled the ministers to do their part, and the people theirs.
1.The preachers faithfully deliver the doctrine of Christ: They spoke unto the people, to all that were within hearing, Act 4:1. What they said concerned them all, and they spoke it openly and publicly. They taught the people, still taught the people knowledge; taught those that as yet did not believe, for their conviction and conversion; and taught those that did believe, for their comfort and establishment. They preached through Jesus the resurrection from the dead. The doctrine of the resurrection of the dead, (1.) Was verified in Jesus; this they proved, that Jesus Christ had risen from the dead, as the first, the chief, that should rise from the dead, Act 26:23. They preached the resurrection of Christ as their warrant for what they did. Or, (2.) It is secured by him to all believers. The resurrection of the dead includes all the happiness of the future state. This they preached through Jesus Christ, attainable through him (Phi 3:10, Phi 3:11), and through him only. They meddled not with matters of state, but kept to their business, and preached to the people heaven as their end and Christ as their way. See Act 17:18.
2.The hearers cheerfully receive it (Act 4:4): Many of those who heard the word believed; not all - perhaps not the most, yet many, to the number of about five thousand, over and above the three thousand we read of before. See how the gospel got ground, and it was the effect of the pouring out of the Spirit. Though the preachers were persecuted, the word prevailed; for sometimes the church's suffering days have been her growing days: the days of her infancy were so.
II. The chief priests and their party now made head against them, and did what they could to crush them; their hands were tied awhile, but their hearts were not in the least changed. Now here observe, 1. Who they were that appeared against the apostles. They were the priests; you may be sure, in the first place, they were always sworn enemies to Christ and his gospel; they were as jealous for their priesthood as Caesar for his monarchy, and would not bear one they thought their rival now, when he was preached as a priest, as much as when he himself preached as a prophet. With them was joined the captain of the temple, who, it is supposed, was a Roman officer, governor of the garrison placed in the tower of Antonia, for the guard of the temple: so that still here were both Jews and Gentiles confederate against Christ. The Sadducees also, who denied the being of spirits and the future state, were zealous against them. "One would wonder" (saith Mr. Baxter) "what should make such brutists as the Sadducees were to be such furious silencers and persecutors. If there is no life to come, what harm can other men's hopes of it do them? But in depraved souls all faculties are vitiated. A blind man has a malignant heart and a cruel hand, to this day." 2. How they stood affected to the apostles' preaching: They were grieved that they taught the people, Act 4:2. It grieved them, both that the gospel doctrine was preached (was so preached, so publicly, so boldly,), and that the people were so ready to hear it. They thought, when they had put Christ to such an ignominious death, his disciples would ever after be ashamed and afraid to own him, and the people would have invincible prejudices against his doctrine; and now it vexed them to see themselves disappointed, and that his gospel got ground, instead of losing it. The wicked shall see it, and be grieved, Psa 112:10. They were grieved at that which they should have rejoiced in, at that which angels rejoice in. Miserable is their case to whom the glory of Christ's kingdom is a grief; for, since the glory of that kingdom is everlasting, it follows of course that their grief will be everlasting too. It grieved them that the apostles preached through Jesus the resurrection from the dead. The Sadducees were grieved that the resurrection from the dead was preached; for they opposed that doctrine, and could not bear to hear of a future state, to hear it so well attested. The chief priests were grieved that they preached the resurrection of the dead through Jesus, that he should have the honour of it; and, though they professed to believe the resurrection of the dead against the Sadducees, yet they would rather give up that important article than have it preached and proved to be through Jesus. 3. How far they proceeded against the apostles (Act 4:3): They laid hands on them (that is, their servants and officers did at their command), and put them in hold, committed them to the custody of the proper officer until the next day; they could not examine them now, for it was even-tide, and yet would defer it no longer than till next day. See how God trains up his servants for sufferings by degrees, and by less trials prepares them for greater; now they resist unto bonds only, but afterwards to blood.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–4. Public domain.
Copy as
John ChrysostomAD 407
Homily on Acts 10
Ere yet they had time to take breath after their first trials, straightway they enter into others. And observe how the events are disposed. First, they were all mocked together; this was no small trial: secondly, they enter into dangers. And these two things do not take place in immediate succession; but when first the Apostles have won admiration by their two discourses, and after that have performed a notable miracle, thereupon it is that, after they are waxen bold, through God's disposal, they enter the lists. But I wish you to consider, how those same persons, who in the case of Christ must need look out for one to deliver Him up to them, now with their own hands arrest the Apostles, having become more audacious and more impudent since the Crucifixion. In truth, sin, while it is yet struggling to the birth, is attended with some sense of shame; but when once fully born, it makes those more shameless who practise it. "And the captain of the temple," it is said. The object again was to attach a public criminality to what was doing, and not to prosecute it as the act of private individuals: such in fact was constantly their plan of proceeding.
CassiodorusAD 585
Complexiones on the Acts of the Apostles
"And as they were speaking these words to the people," etc. The princes and the priests, and the rest of the high-ranking men among the Jews, seeing that about five thousand men had believed the apostles, decided to jail them, to prevent the whole crowd believing them. On the next day, they brought the apostles before the council and asked them by what power or by what name they had been able to perform such miracles. The apostle Peter, as usual, declared out loud that the miracle had been performed by the name of Christ, who is the "corner stone", as can be read in Psalm 117, whom the Jews thought should be crucified, but whom God raised from the dead. Then the council wondered at the confidence of the apostles, who they did not know were literate; and they knew, too, that they had been with Christ. Perturbed by the truth itself, they ordered them no more to preach in the name of Jesus Christ.
BedeAD 735
Commentary on Acts
While they were speaking to the people, the priests and the magistrates of the temple and the Sadducees came upon them, and so on. And the priests and the magistrates, or the temple prefect, as another edition says, who seemed to be the teachers and judges of the people, were grieved that the multitude had flocked to hear the apostles. The Sadducees, however, were grieved because they preached the resurrection. Yet both were grieved because those whom they knew as the man Jesus, whom they had killed, were claimed by them to be glorified by God the Father.
BedeAD 735
Retractions on Acts
The priests and magistrates of the temple arrived. "Magistratus" should be read in the singular, as is clear from the Greek, where "στρατηγὸς" is written in the singular: for which, in Latin, some Codices have "praepositum templi," while others more correctly have "praetorem templi." For in Greek "praetor" is "στρατηγὸς," while "magistrate" or "chief" is called "ἄρχων."
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying Acts 4:1 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Acts 4:1 marks a critical juncture in the burgeoning life of the early church, immediately following the miraculous healing of a lame man and Peter's subsequent powerful sermon in the Temple courts. This verse describes the abrupt and authoritative arrival of key figures from the Jewish religious establishment—the priests, the captain of the temple, and the Sadducees—who confronted Peter and John as they were speaking to the people, signaling the commencement of official opposition to the apostles' ministry and the message of the resurrected Christ.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Acts 4:1 employs several literary devices to heighten the drama and significance of the moment. Juxtaposition is evident in the stark contrast between the apostles' peaceful act of speaking the gospel to the people and the sudden, forceful arrival of the religious authorities. This immediate shift from proclamation to confrontation underscores the inherent tension between the nascent Christian movement and the established powers. The verse also serves as a powerful instance of foreshadowing, signaling the beginning of widespread persecution and opposition that the early church would face, a theme that permeates the book of Acts. Furthermore, the immediate establishment of this conflict creates a sense of antagonism, setting up the dramatic confrontations and trials that will follow, highlighting the inevitable clash between divine truth and human resistance.
THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 4:1 serves as a stark reminder that the proclamation of the gospel, especially its core tenets like the resurrection of Jesus, often invites opposition from those whose power, worldview, or theological convictions are threatened by its truth. This confrontation highlights the inherent challenge that the Kingdom of God poses to worldly systems and human authority. The arrival of the priests, captain, and Sadducees signifies not merely a personal disagreement but an institutional response to a message perceived as disruptive and heretical. Theologically, it underscores the cost of discipleship and the reality that faithfulness to Christ often entails suffering for His name, aligning with the prophetic warnings given by Jesus Himself.
REFLECTION AND APPLICATION
Acts 4:1 provides a timeless lesson for believers: proclaiming the transformative truth of the gospel, particularly concerning the resurrection of Jesus Christ, can and often will invite opposition. This opposition may come from various sources—religious, political, cultural, or even social—when the message challenges deeply held beliefs, established norms, or vested interests. The sudden "coming upon" of the authorities in this verse reminds us to anticipate such challenges and to not be surprised when our witness for Christ is met with resistance. Rather than retreating, the example of Peter and John, who continued to speak boldly despite the threat, encourages us to stand firm in our convictions, relying on the power of the Holy Spirit for courage and wisdom. It calls us to examine our own willingness to speak truth in the face of discomfort or potential backlash, trusting that God's purposes will prevail even through adversity.
Questions for Reflection
FAQ
Why were the Sadducees so opposed to the apostles' message?
Answer: The Sadducees were vehemently opposed to the apostles' message primarily because it centered on the resurrection of Jesus. As a powerful Jewish sect, they held a theological position that strictly denied the resurrection of the dead, as well as the existence of angels and spirits, a belief clearly articulated in Acts 23:8. Peter and John were not only proclaiming the resurrection of a specific individual, Jesus, but were doing so with undeniable signs and wonders, directly challenging the Sadducees' core doctrine and undermining their authority within the Temple system. The resurrection of Jesus was not merely a theological point of contention but a direct threat to their worldview and their political and religious influence.
What was the role of the "captain of the temple"?
Answer: The "captain of the temple" (Greek: stratēgós) was a significant and authoritative figure within the Jewish hierarchy in Jerusalem. This official was a high-ranking Levite, second only to the high priest in terms of authority within the Temple precincts. His primary responsibility was to command the Temple guard, a force composed of Levites, whose duty was to maintain order, security, and prevent any disturbances or unauthorized activities within the sacred Temple area. His presence alongside the priests and Sadducees in Acts 4:1 signifies that the confrontation with Peter and John was an official response to what was perceived as a breach of order and a challenge to the established religious authority.
CHRIST-CENTERED FULFILLMENT
Acts 4:1, depicting the immediate opposition faced by Peter and John for proclaiming the resurrection, finds its profound Christ-centered fulfillment in the very life and ministry of Jesus Himself. The apostles' experience mirrors the pattern of rejection and persecution that Christ endured from the religious authorities of His day. Just as the Sadducees and priests "came upon" Peter and John, so too did the Jewish leaders repeatedly confront and ultimately condemn Jesus for His teachings and claims, particularly His divine authority and His prophecies of His own resurrection (John 15:20). The opposition to the apostles' message of the resurrected Christ is a direct continuation of the world's rejection of God's ultimate victory over sin and death, embodied in Jesus. The courage and steadfastness of Peter and John in the face of this adversity are a participation in Christ's own unwavering faithfulness, demonstrating that a disciple is not above his teacher (Matthew 10:24-25). Ultimately, this initial confrontation foreshadows the ongoing spiritual battle, yet it also points to the ultimate triumph of Christ, who has disarmed the powers and authorities (Colossians 2:15) and holds the keys of death and Hades (Revelation 1:18), ensuring that His church will prevail against all opposition.