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Commentary on Acts 4 verses 15–22
We have here the issue of the trial of Peter and John before the council. They came off now with flying colours, because they must be trained up to sufferings by degrees, and by less trials be prepared for greater. They now but run with the footmen; hereafter we shall have them contending with horses, Jer 12:5.
I. Here is the consultation and resolution of the court about this matter, and their proceeding thereupon.
1.The prisoners were ordered to withdraw (Act 4:15): They commanded them to go aside out of the council, willing enough to get clear of them (they spoke so home to their consciences), and not willing they should hear the acknowledgements that were extorted from them; but, though they might not hear from them, we have them here upon record. The designs of Christ's enemies are carried on in close cabals, and they dig deep, as if they would hide their counsels from the Lord.
2.A debate arose upon this matter: They conferred among themselves; every one is desired to speak his mind freely, and to give advice upon this important affair. Now the scripture was fulfilled that the rulers would take counsel together against the Lord, and against his anointed, Psa 2:2. The question proposed was, What shall we do to these men? Act 4:16. If they would have yielded to the convincing commanding power of truth, it had been easy to say what they should do to these men. They should have placed them at the head of their council, and received their doctrine, and been baptized by them in the name of the Lord Jesus, and joined in fellowship with them. But, when men will not be persuaded to do what they should do, it is no marvel that they are ever and anon at a loss what to do. The truths of Christ, if men would but entertain them as they should, would give them no manner of trouble or uneasiness; but, if they hold them or imprison them in unrighteousness (Rom 1:18), they will find them a burdensome stone that they will not know what to do with, Zac 12:3.
3.They came at last to a resolution, in two things: -
(1.)That it was not safe to punish the apostles for what they had done. Very willingly would they have done it, but they had not courage to do it, because the people espoused their cause, and cried up the miracle; and they stood now in as much awe of them as they had done formerly, when they durst not lay hands of Christ for fear of the people. By this it appears that the outcry of the mob against our Saviour was a forced or managed thing, the stream soon returned to its former channel. Now they could not find how they might punish Peter and John, what colour they might have for it, because of the people. They knew it would be an unrighteous thing to punish them, and therefore should have been restrained from it by the fear of God; but they considered it only as a dangerous thing, and therefore were held in from it only by the fear of the people. For, [1.] The people were convinced of the truth of the miracle; it was a notable miracle, gnōston sēmeion - a known miracle; it was known that they did it in Christ's name, and that Christ himself had often the like before. This was a known instance of the power of Christ, and a proof of his doctrine. That it was a great miracle, and wrought for the confirmation of the doctrine they preached (for it was a sign), was manifest to all that dwelt in Jerusalem: it was an opinion universally received, and, the miracle being wrought at the gate of the temple, universal notice was taken of it; and they themselves, with all the craftiness and all the effrontery they had, could not deny it to be a true miracle; every body would have hooted at them if they had. They could easily deny it to their own consciences, but not to the world. The proofs of the gospel were undeniable. [2.] They went further, and were not only convinced of the truth of the miracle, but all men glorified God for that which was done. Even those that were not persuaded by it to believe in Christ were yet so affected with it, as a mercy to a poor man and an honour to their country, that they could not but give praise to God for it; even natural religion taught them to do this. And, if the priests had punished Peter and John for that for which all men glorified God, they would have lost all their interest in the people, and been abandoned as enemies both to God and man. Thus therefore their wrath shall be made to praise God, and the remainder thereof shall be restrained.
(2.)That it was nevertheless necessary to silence them for the future, Act 4:17, Act 4:18. They could not prove that they had said or done any thing amiss, and yet they must no more say nor do what they have done. All their care is that the doctrine of Christ spread no further among the people; as if that healing institution were a plague begun, the contagion of which must be stopped. See how the malice of hell fights against the counsels of heaven; God will have the knowledge of Christ to spread all the world over, but the chief priests would have it spread no further, which he that sits in heaven laughs at. Now, to prevent the further spreading of this doctrine, [1.] They charge the apostles never to preach it any more. Be it enacted by their authority (which they think every Israelite is bound in conscience to submit to) that no man speak at all nor teach in the name of Jesus, Act 4:18. We do not find that they give them any reason why the doctrine of Christ must be suppressed; they cannot say it is false or dangerous, or of any ill tendency, and they are ashamed to own the true reason, that it testifies against their hypocrisy and wickedness, and shocks their tyranny. But, Stat pro ratione voluntas - They can assign no reason but their will. "We strictly charge and command you, not only that you do not preach this doctrine publicly, but that you speak henceforth to no man, not to any particular person privately, in this name," Act 4:17. There is not a greater service done to the devil's kingdom than the silencing of faithful ministers; and putting those under a bushel that are the lights of the world. [2.] They threaten them if they do, strictly threaten them: it is at their peril. This court will reckon itself highly affronted if they do, and they shall fall under its displeasure. Christ had not only charged them to preach the gospel to every creature, but had promised to bear them out in it, and reward them for it. Now these priests not only forbid the preaching of the gospel, but threaten to punish it as a heinous crime; but those who know how to put a just value upon the world's threatenings, though they be threatenings of slaughter that it breathes out, Act 9:1.
II. Here is the courageous resolution of the prisoners to go on in their work, notwithstanding the resolutions of this court, and their declaration of this resolution, Act 4:19, Act 4:20. Peter and John needed not confer together to know one another's minds (for they were both actuated by one and the same Spirit), but agree presently in the same sentiments, and jointly put in the answer: "Whether it be right in the sight of God, to whom both you and we are accountable, to hearken unto you more than unto God, we appeal to yourselves, judge you; for we cannot forbear speaking to every body the things which we have seen and heard, and are ourselves full of, and are charged to publish." The prudence of the serpent would have directed them to be silent, and, though they could not with a good conscience promise that they would not preach the gospel any more, yet they needed not tell the rulers that they would. But the boldness of the lion directed them thus to set both the authority and the malignity of their persecutors at defiance. They do, in effect, tell them that they are resolved to go on in preaching, and justify themselves in it with two things: - 1. The command of God: "You charge us not to preach the gospel; he has charged us to preach it, has committed it to us as a trust, requiring us upon our allegiance faithfully to dispense it; now whom must we obey, God or you?" Here they appeal to one of the communes notitiae - to a settled and acknowledged maxim in the law of nature, that if men's commands and God's interfere God's commands must take place. It is a rule in the common law of England that if any statute be made contrary to the law of God it is null and void. Nothing can be more absurd than to hearken unto weak and fallible men, that are fellow-creatures and fellow-subjects, more than unto a God that is infinitely wise and holy, our Creator and sovereign Lord, and the Judge to whom we are all accountable. The case is so plain, so uncontroverted and self-evident, that we will venture to leave it to yourselves to judge of it, though you are biassed and prejudiced. Can you think it right in the sight of God to break a divine command in obedience to a human injunction? That is right indeed which is right in the sight of God; for his judgment, we are sure, is according to truth, and therefore by that we ought to govern ourselves. 2. The convictions of their consciences. Even if they had not had such an express command from heaven to preach the doctrine of Christ, yet they could not but speak, and speak publicly, those things which they had seen and heard. Like Elihu, they were full of this matter, and the Spirit within them constrained them, they must speak, that they might be refreshed, Job 32:18, Job 32:20. (1.) They felt the influence of it upon themselves, what a blessed change it had wrought upon them, had brought them into a new world, and therefore they could not but speak of it: and those speak the doctrine of Christ best that have felt the power of it, and tasted the sweetness of it, and have themselves been deeply affected with it; it is as a fire in their bones, Jer 20:9. (2.) They knew the importance of it to others. They look with concern upon perishing souls, and know that they cannot escape eternal ruin but by Jesus Christ, and therefore will be faithful to them in giving them warning, and showing them the right way. They are things which we have seen and heard, and therefore will be faithful to them in giving them warning, and showing them the right way. They are things which we only have seen and heard, and therefore, if we do not publish them, who will? Who can? Knowing the favour, as well as the terror of the Lord, we persuade men; for the love of Christ and the love of souls constrain us, Co2 5:11, Co2 5:14.
III. Here is the discharge of the prisoners (Act 4:21): They further threatened them, and thought they frightened them, and then let them go. There were many whom they terrified into an obedience to their unrighteous decrees; they knew how to keep men in awe with their excommunication (Joh 9:22), and thought they could have the same influence upon the apostles that they had upon other men; but they were deceived, for they had been with Jesus. They threatened them, and that was all they did now: when they had done this they let them go, 1. Because they durst not contradict the people, who glorified God for that which was done, and would have been ready (at least they thought so) to pull them out of their seats, if they had punished the apostles for doing it. As rulers by the ordinance of God are made a terror and restraint to wicked people, so people are sometimes by the providence of God made a terror and restrain to wicked rulers. 2. Because they could not contradict the miracle: For (Act 4:22) the man was above forty years old on whom this miracle of healing was shown. And therefore, (1.) The miracle was so much the greater, he having been lame from his mother's womb, Act 3:2. The older he grew the more inveterate the disease was, and the more hardly cured. If those that are grown into years, and have been long accustomed to evil, are cured of their spiritual impotency to good, and thereby of their evil customs, the power of divine grace is therein so much the more magnified. (2.) The truth of it was so much the better attested; for the man being above forty years old, he was able, like the blind man whom Christ healed, when he was asked, to speak for himself, Joh 9:21.
"And they called them, and commanded them not to speak at all, nor teach, in the name of Jesus." See what effrontery is shown by these, and what greatness of mind by the Apostles.
"And they called them, and commanded them," etc. It had been much better for them to let them go.
They were not able to keep the dead Jesus in the tomb- and they try to entomb a name, though a name is something that invariably becomes better known after death.
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SUMMARY
Acts 4:18 captures a pivotal moment in the early church's history, as the Sanhedrin, the supreme Jewish religious court, attempts to suppress the burgeoning Christian movement. Following the miraculous healing of a lame man and Peter's bold proclamation of Jesus' resurrection, the religious authorities, unable to deny the undeniable miracle, resort to a direct command, forbidding Peter and John from speaking or teaching in the name of Jesus, thereby seeking to halt the spread of the Gospel message and reassert their challenged authority.
CONTEXT
Literary Context: Acts 4:18 is situated immediately after a dramatic series of events. It follows the powerful healing of a man lame from birth by Peter and John at the Beautiful Gate of the Temple, as recorded in Acts 3:1-10. This miracle served as a powerful testimony, leading Peter to preach a compelling sermon in Solomon's Portico, calling the people to repentance and faith in Jesus Christ, whom they had rejected but God had raised from the dead (Acts 3:11-26). The temple guards, along with the Sadducees, were greatly disturbed by the apostles' teaching, particularly their proclamation of the resurrection of the dead through Jesus, leading to the arrest of Peter and John (Acts 4:1-3). Brought before the Sanhedrin, including high-ranking officials like Annas and Caiaphas (Acts 4:5-6), Peter, filled with the Holy Spirit, boldly declared that the healing occurred "by the name of Jesus Christ of Nazareth" and asserted that salvation is found in no one else (Acts 4:8-12). The Sanhedrin was astonished by their boldness and, recognizing that a notable miracle had occurred which they could not deny (Acts 4:13-16), retreated to deliberate. The command in Acts 4:18 is the direct outcome of this deliberation, representing their desperate attempt to control a movement they could neither understand nor suppress by logical argument or denial.
Historical & Cultural Context: The Sanhedrin was the highest Jewish religious and judicial body in Judea during the Roman period, comprising 71 members, including chief priests (mostly Sadducees), elders, and scribes (mostly Pharisees). It exercised significant authority over Jewish religious and civil life, though ultimate political power rested with the Roman governor. The Sadducees, who dominated the priestly class and the Sanhedrin at this time, did not believe in the resurrection of the dead, a core tenet of Peter and John's message. Their concern was not merely theological; it was also deeply political. A movement proclaiming a crucified man as Messiah and resurrected Lord, attracting thousands (Acts 4:4), threatened the delicate balance of power they maintained with Rome and their own authority over the Jewish populace. The "name of Jesus" was not merely a label but represented His authority, power, and identity as Messiah and Lord. To speak and teach "in His name" was to act as His authorized agent, challenging the Sanhedrin's exclusive claim to religious authority and interpretation of the Law. This command was an official, legal injunction from the highest Jewish court, carrying significant weight and potential consequences for disobedience.
Key Themes: This verse powerfully contributes to several overarching themes in the book of Acts and broader biblical theology. Firstly, it highlights the Clash of Authorities: the established human religious and political power (Sanhedrin) attempting to suppress the divine authority operating through the apostles. This sets the stage for the apostles' unwavering declaration in Acts 4:19-20 that they must obey God rather than men, establishing a fundamental principle for Christian obedience. Secondly, it underscores the Unstoppable Nature of the Gospel Message. Despite this clear and forceful prohibition, the message of Jesus continued to spread, demonstrating its inherent divine power and resilience against human opposition. The Sanhedrin's attempt to silence the early church ultimately failed, serving as a testament to the Holy Spirit's work in advancing God's kingdom. Lastly, Acts 4:18 marks one of the First Instances of Official Persecution against the nascent Christian community. It foreshadows the pattern of opposition, suffering, and martyrdom that would characterize the church's mission throughout Acts and subsequent history, emphasizing that fidelity to Christ often comes at a cost.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs Antithesis, juxtaposing the Sanhedrin's human authority and their command against the divine authority and message of Jesus that Peter and John represent. This creates a dramatic tension that will be resolved in the following verses by the apostles' declaration of obedience to God. There is also an element of Irony at play; the very act of forbidding the apostles to speak "in the name of Jesus" inadvertently highlights the power and significance of that name. The Sanhedrin's attempt to suppress the message only serves to draw attention to its irresistible force and the profound threat it poses to their established order. Furthermore, this command serves as Foreshadowing, signaling the beginning of official persecution against the early church, a theme that will recur throughout Acts and become a defining characteristic of Christian experience.
THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 4:18 serves as a foundational text for understanding the nature of divine authority versus human authority, the inherent power of the Gospel, and the inevitability of persecution for those who faithfully proclaim Christ. The Sanhedrin's command is a direct challenge to the sovereignty of God and the commission given by Jesus to His disciples to be His witnesses. The apostles' refusal to comply, as seen in the subsequent verses, establishes a critical theological principle: when human laws or commands directly contradict God's revealed will, believers are obligated to obey God above all else. This highlights the supremacy of God's Word and the divine mandate to share the good news, regardless of earthly opposition.
REFLECTION AND APPLICATION
Acts 4:18 resonates deeply with believers today, serving as a powerful reminder of the enduring tension between the world's systems and the kingdom of God. While overt legal prohibitions against speaking in Jesus' name may be less common in some contexts, believers often face more subtle, yet equally potent, pressures to silence their faith. These pressures can manifest as social ostracism, professional repercussions, or cultural disdain for Christian values. This verse challenges us to examine the depth of our conviction and our willingness to prioritize obedience to God over comfort, acceptance, or worldly success. Like Peter and John, we are called to be bold and unashamed witnesses to the truth of Jesus Christ, recognizing that the power of the Gospel does not depend on human permission but on divine authority. Our fidelity in proclaiming His name, even when it is unpopular or costly, reflects our allegiance to the One who holds all authority in heaven and on earth.
Questions for Reflection
FAQ
Why were the Sanhedrin so threatened by Peter and John speaking "in the name of Jesus"?
Answer: The Sanhedrin, as the supreme Jewish religious and judicial body, saw Peter and John's actions and message as a direct challenge to their authority on multiple fronts. First, the apostles were performing miracles and teaching with an authority that did not come from the Sanhedrin's traditional channels or interpretations of the Law. Second, their message centered on Jesus of Nazareth, whom the Sanhedrin had condemned and handed over for crucifixion. Proclaiming Him as the resurrected Messiah and the source of salvation directly undermined the Sanhedrin's past judgment and current religious standing. Third, the phrase "in the name of Jesus" implied that Peter and John were acting as authorized agents of Jesus, invoking His power and character. This was a claim of divine authority that superseded the Sanhedrin's own, threatening their control over the Jewish populace and their delicate political relationship with Rome. They feared a popular uprising or Roman intervention if this new movement gained too much traction, as seen in Acts 4:16-17.
CHRIST-CENTERED FULFILLMENT
Acts 4:18, though a command from human authorities, ultimately highlights the uncontainable power and supreme authority of Jesus Christ. The Sanhedrin's desperate attempt to silence the apostles from speaking "in the name of Jesus" serves as an unwitting testimony to the profound significance of that name. It is "the name" above every name, through which salvation is found (Acts 4:12), and by which all authority in heaven and on earth has been given to Jesus (Matthew 28:18). The very prohibition underscores that the essence of the Christian message, the source of its power, and the object of its proclamation is Jesus Himself. Peter and John's subsequent refusal to obey the Sanhedrin's command, declaring they must obey God rather than men (Acts 4:19-20), is a direct affirmation of Christ's sovereignty over all earthly powers. This passage thus points to the fulfillment of God's redemptive plan through the resurrected Christ, whose name alone brings healing, salvation, and the unstoppable spread of His kingdom, even in the face of fierce opposition. The Sanhedrin's command, intended to suppress Christ's influence, inadvertently magnified the power inherent in His name and the divine commission of His followers to declare Him to the world (Acts 1:8).