Acts 4:6

KJV

And Annas the high priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the high priest, were gathered together at Jerusalem.

KJV (with Strong's)

And {G2532} Annas {G452} the high priest {G749}, and {G2532} Caiaphas {G2533}, and {G2532} John {G2491}, and {G2532} Alexander {G223}, and {G2532} as many as {G3745} were {G2258} of {G1537} the kindred {G1085} of the high priest {G748}, were gathered together {G4863} at {G1519} Jerusalem {G2419}.

Complete Jewish Bible

along with ‘Anan the cohen hagadol, Kayafa, Yochanan, Alexander and the other men from the family of the cohen hagadol.

Berean Standard Bible

along with Annas the high priest, Caiaphas, John, Alexander, and many others from the high priest’s family.

American Standard Version

and Annas the high priest was there, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the high priest.

Commentary

### SUMMARY
Acts 4:6 details the formidable assembly of the Jewish Sanhedrin in Jerusalem, specifically naming Annas, Caiaphas, John, and Alexander, along with other members of the high priestly families. This powerful gathering convened to interrogate Peter and John following their miraculous healing of a lame man and their bold proclamation of Jesus' resurrection, setting the stage for a direct confrontation between the burgeoning Christian movement and the established religious authority.

### CONTEXT
* **Literary Context:** Acts 4:6 immediately follows the arrest of Peter and John, as recounted in [Acts 4:1-4](/acts/4-1-4 "Acts 4:1-4 - Arrest of Peter and John"). Their arrest was prompted by their public teaching about Jesus' resurrection, which disturbed the Sadducees and the temple authorities, particularly after Peter's powerful sermon in [Acts 3:11-26](/acts/3-11-26 "Acts 3:11-26 - Peter's Sermon at the Temple"). The healing of the lame man at the Beautiful Gate ([Acts 3:1-10](/acts/3-1-10 "Acts 3:1-10 - Healing of the Lame Man")) served as the undeniable catalyst, providing concrete evidence of divine power accompanying their message. This verse thus sets the scene for the formal interrogation and trial before the highest Jewish court, highlighting the institutional opposition the early church faced.
* **Historical & Cultural Context:** The Sanhedrin was the supreme Jewish judicial and religious council, comprising 71 members, including chief priests, elders, and scribes. It held significant authority under Roman rule, especially in matters of Jewish law and religion. Annas, though officially deposed by the Romans in A.D. 15, retained immense influence as the patriarch of a powerful priestly family, having five sons and a son-in-law (Caiaphas) who served as high priests. Caiaphas was the reigning high priest from A.D. 18-36 and had presided over Jesus' trial ([John 18:13-14](/john/18-13-14 "John 18:13-14 - Caiaphas and Jesus' Trial")). The "kindred of the high priest" refers to the aristocratic Sadducean families who controlled the temple economy and held the majority in the Sanhedrin. Their theological opposition to the resurrection ([Acts 23:8](/acts/23-8 "Acts 23:8 - Sadducees Deny Resurrection")) made Peter's message particularly threatening, as it challenged their core beliefs and their authority over the people.
* **Key Themes:** This verse powerfully introduces the theme of **opposition to the Gospel**, demonstrating that the proclamation of Christ's resurrection immediately provoked strong resistance from established religious powers. It highlights a **clash of authorities**: the divine authority manifested through the apostles' miraculous healing and bold preaching versus the earthly, institutional authority of the Sanhedrin. Furthermore, it underscores the leaders' **fear of change and loss of control**. The growing influence of the apostles, coupled with their message of resurrection, was perceived as a destabilizing force that could lead to unrest, challenge their position, and potentially provoke further Roman intervention, as seen in their later reasoning in [John 11:48](/john/11-48 "John 11:48 - Caiaphas's Prophecy").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **kindred (Greek, _génos'_):** This term (G1085) refers to a family, lineage, or stock, emphasizing the hereditary nature of the high priestly class. It highlights that those gathered were not just religious leaders, but members of a specific, powerful aristocratic clan, underscoring the entrenched familial power structure opposing the apostles.
* **high priest (Greek, _archiereús'_):** (G749) This title denotes the chief priest, the highest religious authority among the Jews. While Annas had previously held the office and Caiaphas was the current incumbent, the term here broadly refers to the leading priestly figures and their associated families, who wielded significant religious and political influence.
* **were gathered together (Greek, _synágō'_):** (G4863) This verb implies a deliberate assembly or convening. It indicates that the Sanhedrin, or at least its most influential members, had formally convened to address the perceived threat posed by Peter and John, highlighting the official and authoritative nature of their interrogation.

#### Verse Breakdown
* **"And Annas the high priest":** Annas, though officially deposed by the Romans in A.D. 15, retained immense influence and power as the patriarch of a prominent priestly family. He was widely regarded as the true high priest by many Jews and continued to exert control through his five sons and son-in-law, Caiaphas, all of whom served as high priests. His presence signifies the deep-seated, familial power structure confronting the apostles.
* **"and Caiaphas, and John, and Alexander":** Caiaphas was the reigning high priest, appointed by the Roman prefect Valerius Gratus, and had previously presided over Jesus' trial. His inclusion alongside Annas underscores the familial grip on the high priesthood. John and Alexander were likely other prominent members of the high priestly families or leading Sadducees, indicating a broad representation of the Jewish elite present at this critical interrogation.
* **"and as many as were of the kindred of the high priest":** This phrase emphasizes that the assembly was largely composed of the aristocratic priestly families (the Sadducees), who held significant wealth, power, and a vested interest in maintaining the religious and political status quo. Their presence highlights the institutional, hereditary opposition to the nascent Christian movement.
* **"were gathered together at Jerusalem":** This indicates a formal convocation of the Sanhedrin, the supreme Jewish judicial and religious council, which met in Jerusalem. Their assembly signifies the official nature of the proceedings against Peter and John, elevating the confrontation to a high-stakes religious and legal challenge within the very heart of Jewish religious authority.

#### Literary Devices
The verse employs **Enumeration** by listing the prominent figures (Annas, Caiaphas, John, and Alexander), which serves to emphasize the collective authority and formidable nature of the opposition Peter and John faced. This detailed listing builds a sense of mounting pressure and institutional power. The phrase "as many as were of the kindred of the high priest" functions as a form of **Synecdoche**, where a part (the high priestly family and its associates) represents the whole (the powerful Sadducean faction within the Sanhedrin), highlighting the specific aristocratic and conservative element driving the opposition. The entire verse also serves as **Foreshadowing**, setting the stage for the intense conflict between the burgeoning Christian movement and the established religious authority, a conflict that will define much of the book of Acts.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 4:6 vividly illustrates the clash between human religious authority and divine truth. The Sanhedrin, representing the pinnacle of Jewish religious and political power, assembled to suppress a message that challenged their control and theological framework. This gathering underscores the truth that the gospel, by its very nature, often provokes opposition from those whose power or worldview is threatened by its radical claims. Yet, it also sets the stage for God's power to be displayed through the boldness of His witnesses, demonstrating that human authority, no matter how formidable, cannot ultimately thwart God's redemptive purposes.

* [Acts 5:27-29](/acts/5-27-29 "Acts 5:27-29 - Peter's Response to the Sanhedrin")
* [Matthew 10:17-18](/matthew/10-17-18 "Matthew 10:17-18 - Jesus Warns of Persecution")
* [John 15:18-20](/john/15-18-20 "John 15:18-20 - The World's Hatred")

### REFLECTION AND APPLICATION
Acts 4:6 serves as a powerful reminder that proclaiming the gospel often invites scrutiny and opposition, particularly from those who hold positions of power or whose established beliefs are challenged by its truth. Just as Peter and John faced the formidable Sanhedrin, believers today may encounter resistance from various societal, political, or even religious institutions when sharing their faith. This verse encourages us to understand the nature of such opposition – that it is often rooted in a desire to maintain control or a fear of disruption – and to recognize that standing for Christ may come at a cost. Yet, it also implicitly calls us to courage and reliance on divine strength, knowing that God's plan will prevail regardless of human resistance. We are to be bold, not reckless, and to speak truth with grace, trusting that the Holy Spirit will empower us, just as He empowered the apostles to speak with remarkable [boldness before their interrogators](/acts/4-13 "Acts 4:13 - Peter and John's Boldness").

#### Questions for Reflection
* **How does the opposition faced by Peter and John in Acts 4:6 resonate with challenges faced by believers today in their contexts?**
* **What does this passage teach us about the nature of spiritual authority versus human authority?**
* **In what ways might our own "established beliefs" or desire for control hinder our openness to God's new work or challenging truths?**

### FAQ
**Who were Annas and Caiaphas, and why were they both mentioned as "high priest"?**

Answer: Annas (G452) had served as the high priest from A.D. 6-15 but was deposed by the Roman procurator. Despite his official removal, he remained immensely influential as the patriarch of a powerful priestly family. His son-in-law, Caiaphas (G2533), was the current reigning high priest (A.D. 18-36), appointed by the Romans. The mention of both underscores the deep-rooted familial and political power structure of the priestly aristocracy. Annas retained significant unofficial authority, often seen as the true power behind the scenes, while Caiaphas held the official Roman-recognized position. This dual mention highlights the comprehensive nature of the authority confronting Peter and John, combining both traditional and official power.

**What was the "kindred of the high priest" and why were they significant?**

Answer: The phrase "kindred of the high priest" (G1085, _génos_, meaning "kin" or "family") refers to the aristocratic priestly families, primarily the Sadducees, who held significant power and wealth in Jerusalem. These families controlled the temple economy and often held the majority in the Sanhedrin. Their significance lies in their vested interest in maintaining the status quo, as any popular movement, especially one centered on a crucified and resurrected Messiah, could destabilize their authority, challenge their theological views (as Sadducees did not believe in the resurrection), and potentially provoke Roman intervention. Their presence in the Sanhedrin meant that the apostles faced not just a religious trial, but a challenge to a powerful, entrenched socio-political elite.

### CHRIST-CENTERED FULFILLMENT
The gathering of the high priestly kindred in [Acts 4:6](/acts/4-6 "Acts 4:6 - The Sanhedrin Convenes") is a direct echo and continuation of the opposition Jesus Himself faced during His earthly ministry. These very same powerful figures, particularly Annas and Caiaphas, had previously conspired to put Jesus to death, viewing Him as a threat to their authority and the prevailing order ([John 11:47-53](/john/11-47-53 "John 11:47-53 - The Plot to Kill Jesus")). The Sanhedrin's assembly against Peter and John demonstrates that the world's rejection of Christ extends to His followers and His message. Just as Jesus stood before this same council, accused and condemned, now His disciples stand, bearing witness to His resurrection. This confrontation highlights the ongoing spiritual battle between the kingdom of God and the kingdoms of this world. Yet, it is precisely through Christ's triumph over death and His ascension to heavenly authority ([Matthew 28:18](/matthew/28-18 "Matthew 28:18 - All Authority Given to Jesus")) that His disciples are empowered to face such opposition with boldness ([Acts 4:8-12](/acts/4-8-12 "Acts 4:8-12 - Peter's Boldness Before the Sanhedrin")). The persecution of the apostles is a participation in Christ's suffering ([Philippians 3:10](/philippians/3-10 "Philippians 3:10 - Sharing in Christ's Sufferings")), but their ultimate victory is assured because Christ has already overcome the world and its rulers ([John 16:33](/john/16-33 "John 16:33 - Jesus Overcomes the World")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Luke 3:2

Annas and Caiaphas being the high priests, the word of God came unto John the son of Zacharias in the wilderness.

Matthew 26:3

Then assembled together the chief priests, and the scribes, and the elders of the people, unto the palace of the high priest, who was called Caiaphas,

John 18:24

Now Annas had sent him bound unto Caiaphas the high priest.

John 11:49

And one of them, [named] Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all,

John 18:13

¶ And led him away to Annas first; for he was father in law to Caiaphas, which was the high priest that same year.

John 18:14

Now Caiaphas was he, which gave counsel to the Jews, that it was expedient that one man should die for the people.