Exegetical and Hermeneutical Commentary of Acts 4:8
Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people, and elders of Israel,
8. Then Peter, filled with the Holy Ghost ] The Spirit of God upon him had changed him “into another man.” Cf. 1Sa 10:6.
said unto them, Ye rulers of the people ] For this was the highest judicial tribunal which the Jews had.
and elders of Israel ] The best authorities omit of Israel. The council was composed of the chief priests, i.e. the heads of each of the twenty-four classes into which the priests were divided, the scribes, men who were skilled in all the Jewish law, and the elders, grave and learned men chosen to complete the number, which is stated to have been in all seventy-one.
Fuente: The Cambridge Bible for Schools and Colleges
Filled with the Holy Ghost – See the notes on Act 2:4.
Ye rulers … – Peter addressed the Sanhedrin with perfect respect. He did not call in question their authority to propose this question. He seemed to regard this as a favorable opportunity to declare the truth and state the evidence of the Christian religion. In this he acted on the principle of the injunction which he himself afterward gave 1Pe 3:15, Be ready always to give an answer to every man that asketh you a reason of the hope that is in you, with meekness and fear. Innocence is willing to be questioned; and a believer in the truth will rejoice in any opportunity to state the evidence of what is believed. It is remarkable, also, that this was before the Great Council of the nation – the body that was clothed with the highest authority. Peter could not have forgotten that before this very council, and these very men, his Master had been arraigned and condemned; nor could he have forgotten that in the very room where this same council was convened to try his Lord, he had himself shrunk from an honest avowal of attachment to him, and shamefully and profanely denied him.
That he was now able to stand boldly before this same tribunal evinced a remarkable change in his feelings, and was a most clear and impressive proof of the genuineness of his repentance when he went out and wept bitterly. Compare Luk 22:54-62. And we may remark here, that one of the most clear evidences of the sincerity of repentance is when it leads to a result like this. So deeply was the heart of Peter affected by his sin Luk 22:62, and so genuine was his sorrow, that he doubtless remembered his crime on this occasion, and the memory of it inspired him with boldness. It may be further remarked, that one evidence of the genuineness of repentance is a desire to repair the evil which is done by crime. Peter had done dishonor to his Master and his cause in the presence of the great council of the nation. Nothing, on such an occasion, would be more likely to do injury to the cause than for one of the disciples of the Saviour to deny him – one of his followers to be guilty of profaneness and falsehood. But here was an opportunity, in some degree, at least, to repair the evil. Before the same council, in the same city, and in the presence. of the same people, it is not an unnatural supposition that Peter rejoiced that he might have opportunity to bear his testimony to the divine mission of the Saviour whom he had before denied. By using the customary language of respect applied to the Great Council, Peter also has shown us that it is proper to evince respect for office and for those in power. Religion requires us to render this homage, and to treat men in office with deference, Mat 22:21; Rom 13:7; 1Pe 2:13-17.
Fuente: Albert Barnes’ Notes on the Bible
Verse 8. Then Peter, filled with the Holy Ghost] Which guided him into all truth, and raised him far above the fear of man; placing him in a widely different state of mind to that in which he was found when, in the hall of Caiaphas, he denied his Master, through fear of a servant girl. But now was fulfilled the promise of Christ, Mt 10:18-20; And ye shall be brought before governors and kings for my sake; but take no thought how or what ye shall speak; for it is not ye that speak, but the Spirit of your Father that speaketh in you.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Filled with the Holy Ghost; guiding and strengthening of him in what he did speak, by which so mightily Peter differed from himself, that though formerly he was afraid of a servant, and denied our Saviour, now he is not afraid before the rulers to confess him.
Rulers of the people, and elders of Israel: see Act 4:5. These were especially the great council, in imitation of the seventy, which Moses appointed by Gods command to help him in the burden of his government, Num 11:16,24.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. Then, filled with the Holy Ghost,said(See Mar 13:11;Luk 21:15).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then Peter, filled with the Holy Ghost,…. At that very instant, having received a fresh measure of the gifts and graces of the Spirit, besides what he had poured forth upon him at the day of Pentecost; so that he had great courage and presence of mind, and freedom of speech, as Christ had promised his disciples they should have, when they were brought before governors and magistrates, Mt 10:18. The case was much altered with Peter, he who but a little while ago was frightened by a servant maid, now stands before the Jewish sanhedrim, with undaunted courage and resolution:
and said unto them, ye rulers of the people, and elders of Israel; he addresses them in a very handsome manner, and gives them their proper titles as magistrates; which ought to be done by men and Christians; honour should be given, to whom honour is due: the Vulgate Latin, Syriac, and Ethiopic versions, and some copies, add “hear”, which seems very necessary; he called for audience, or desired to be heard a few words, in the defence of himself and fellow apostle, and in answer to their questions.
Fuente: John Gill’s Exposition of the Entire Bible
Filled with the Holy Spirit ( ). For this occasion and so above all fear as in verse 31 and as in 2:4.
Fuente: Robertson’s Word Pictures in the New Testament
1) “Then Peter, filled with the Holy Ghost,” (Petros plestheis pneumatos hagiou) “Peter being filled of or controlled by the Holy Spirit,” that same empowering Spirit, which came upon him and the church at Pentecost, Act 2:4 Joh 16:12-15.
2) “Said unto them,” (eipen pros autos) “Responded to them” their questions, probing, and inquiries, being raised above human fear and taught or had given to him at that hour what to say, Luk 12:11-12. A child of God, one who is a baptized believer, a member of the Lord’s church has the presence and power of that same Holy Spirit available to him, in the church today, Joh 14:16-17; Joh 15:16; Joh 15:27; Eph 4:1-4; Eph 5:15-19.
3) “Ye rulers of the people,” (archontes tou laou) “Ye rulers of the People,” adjudicators of moral, ethical, and doctrinal matters of daily life, as it is interpreted by you, based on the law of Moses and traditions of the elders, Mar 7:1-23.
4) “And elders of Israel,” (kai presbuteroi) “And elders,” mature leaders in Israel; This was an excellent introduction to his crucifixion message he was about to deliver to this august body of elite, knowledgeable (yet ignorant) Israelites, on the law of Moses. They had received the law but did not themselves keep it, Exo 20:1; Act 7:53; Gal 3:19; Heb 2:2.
Fuente: Garner-Howes Baptist Commentary
8. Peter, being filled with the Holy Ghost It is not without great cause that Luke addeth this, to the end we may know that Peter spake not with such a majesty of himself. And surely, seeing he had denied his Master, Christ, being afraid at the voice of a silly woman, (Mat 26:70,) he should have utterly fainted in such an assembly, when he did only behold their pomp, unless he had been upholden by the power of the Spirit. He had great need of wisdom and strength. (205) He excelleth in both these so much, that his answer is indeed divine. He is another manner of man here than he was before. Furthermore, this profiteth us two manner of ways. For this title, or commendation, is of no small force to set forth the doctrine which shall follow immediately, when it is said that it came from the Holy God, [Spirit.] And we are taught to crave at the hands of the Lord the Spirit of wisdom and strength, when we make profession of our faith, to direct our hearts and minds. The fullness of the Spirit is taken for a large and no common measure.
(205) “ Fortitudine et prudentia,” prudence and fortitude.
Fuente: Calvin’s Complete Commentary
(8) Then Peter, filled with the Holy Ghost.The tense implies an immediate sudden inspiration, giving the wisdom and courage and words which were needed at the time. The promises of Mat. 10:19-20, Luk. 21:14-15, were abundantly fulfilled. The coincidence of names in the juxtaposition of the representatives of the new and the older Israel is striking. On each side there was a John; on each a Cephas, or Caiaphas, the two names possibly coming from the same root, or, at any rate, closely alike in sound. A few weeks back Peter had quailed before the soldiers and servants in the high priests palace. Now he stands before the Sanhedrin and speaks, in the language of respect, it is true, but also in that of unflinching boldness. We may, perhaps, trace a greater deference in the language of the Galilean fisherman, Ye rulers of the people, than in the Men and brethren of St. Paul (Act. 23:1; Act. 23:6), who was more familiar with the members of the court, and stood in less awe of them.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. Filled with the Holy Ghost The fresh, sanctifying, inspiring, and empowering Spirit of the Pentecost.
Fourth Speech of Peter that before the Sanhedrin, 8-12.
Peter’s four speeches rise in a climax both of publicity and magnanimous boldness. The first was to the inner circle of the eleven; the second was before the pentecostal assembly; the third was before the Jews in Solomon’s Porch; this last is before the high court of the nation. The first filled up the ranks of the young Church; the second pronounced its manifesto; the third opened its aggressive movement upon Israel; this fourth announces the separation between the now dead Church of the past and the new living Church of the future.
Face to face stand the representatives of obsolete Judaism and those of vital Christianity. Here is commenced the rupture. Here the two begin to branch off, the apparently stronger into weakness and withering; the weaker into growth and power, revealing itself as the actual trunk. Says Wordsworth: “May not Caiaphas and Cephas be from the same root, ? At first Cephas had quailed before Caiaphas, but now that the Holy Ghost is given, Caiaphas cannot resist Cephas, (Act 4:14😉 the one falls, the other rises.”
Ye rulers As secular magistrates whom, in all things unforbidden of God, we are bound to obey.
Elders of Israel The religious representatives of the old theocracy, who are bound to follow the divine order.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Then Peter, filled with the Holy Spirit, said to them, “You rulers of the people, and elders, if we this day are examined concerning a good deed done to an impotent man, by what means this man is made whole (‘saved’), be it known to you all, and to all the people of Israel, that in the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, even in him does this man stand here before you whole.”
‘Filled (pimplemi) with the Holy Spirit.’ Jesus had promised His Apostles that when they had to face courts the Holy Spirit would teach them what they should say (Luk 12:12). Here then the promise was being fulfilled. But we are no doubt also intended to see that this is part of the Holy Spirit’s continuing witness to Jesus (Joh 15:26-27) in line with the forward movement of His people. The filling was for the purpose of inspiring Peter’s words and giving them due impact before the highest authority in the land, reaching to the very heart of Jerusalem.
We note here the usual content of the early preaching. Appeal to the Scripture, reference to Jesus’ life, a pointing to the resurrection, and a final if carefully worded appeal to his hearers.
Peter’s defence is bold and clear. ‘Filled (pimplemi) with the Holy Spirit’ he addresses the Sanhedrin with due courtesy. and then stresses that the deed that has been done is a ‘good’ deed. It has no connection with evil forces. And by it a man, lame from birth, has been healed. As to how it was done, it was done in the Name of Jesus Christ of Nazareth whom ‘they’ had crucified, but Whom God had raised from the dead. It will be noted that he is not seeking to be placatory but to try and bring home to these men what he considered that they had done in ignorance (Act 3:17). He knew that he would probably never have another opportunity to speak to these men, and was possibly hopeful that some at least of them would listen.
In chapter 1 the Apostles had been told that they had to be witnesses ‘in Jerusalem’. In chapters 2 and 3 they had done so at the spiritual heart of Jerusalem, in the Temple. Now they were being enabled to do it at the political heart of Jerusalem, in the Sanhedrin.
Peter takes his opportunity (what a different man this is from the one who had cowered before a serving girl in the courtyard of the High Priest’s house – Luk 22:57). His charge is that the ones who were guilty that day were not he and John, but those who sat in judgment on them. They had caused Jesus to be crucified. But God had raised Him up. This should convince them quite clearly that they had been in the wrong. And he pointed out that a further evidence that Jesus has been raised up can be found in this healed man who is standing there before them. It was ‘in Jesus’ that this man had been made whole. If Jesus were not alive it could not have happened. As this is a reply to the question as to the name by which the man had been healed this is probably shorthand for ‘in the name of Jesus’. He may, however, be indicating that the man had been healed because he had been brought into oneness with the risen Jesus by God’s mercy.
We note that the healed man himself was there before the court. He may have been accused along with Peter and John, or he may have been called as a witness.
Fuente: Commentary Series on the Bible by Peter Pett
Peter’s speech of defense:
v. 8. Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people and elders of Israel,
v. 9. if we this day be examined of the good deed done to the impotent man, by what means he is made whole,
v. 10. be it known unto you all and to all the people of Israel that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by Him doth this man stand here before you whole.
v. 11. This is the Stone which was set at naught of you builders, which is become the Head of the corner.
v. 12. Neither is there salvation in any other; for there is none other name under heaven given among men whereby we must be saved. In the case of Peter it was now fulfilled what Jesus had promised, Luk 12:12. He was filled with the Holy Ghost; the Holy Ghost took charge of his mind and his mouth and directed the action of both. The question of the council had been with reference to the name and authority by which the apostles were acting. Solemnly, emphatically, and boldly addressing them as rulers of the people and elders, Peter makes a confession of his faith and of his ministry. He does not overlook the sneering “you” of the question, but states: If, as is the case, we, upon whom you heap mockery, are examined on account, about, the good deed shown to the sick man. Note the fine bit of oratorical irony in the statement. It reproves the rulers of the Jews for making a crime of acts of kindness and beneficence. Since the members of the council wanted to know in what manner, by what means, or “in whom” this man had been thoroughly healed, it should be known, not only to them all, but also to the entire nation of Israel, that this man was standing, was presented, before them in full health in the name of Jesus Christ of Nazareth whom they had crucified, but whom God had raised from the dead. This was the answer of Peter, a statement which needed no proof; for the judges could not deny that the miracle had actually been performed with the man standing before them. And as for refuting the claim of Peter as to the manner of the miracle, they could not with any degree of probability adduce any other power or name through which such a deed might have been done. And the candidness of Peter is equaled only by his boldness. For he deliberately pushes his advantage farther by holding before the eyes of his judges the passage Psa 118:22, which Jesus, but a short time before, had quoted to a committee of the same Sanhedrin, Mat 21:42; Mar 12:10; Luk 21:17. The rulers of the Jews were like men that tried to build a house, and foolishly rejected the only stone which was available for the corner of the foundation upon which the whole building was to rest. Jesus was the Stone ordained by God as the foundation of His Church. But the Jews had rejected Christ, and thus spoken the judgment upon themselves. In spite of all that Jesus was and will remain the Corner-stone, the very Foundation of the holy temple which He is rearing to Himself. And not only that, but, as Peter joyfully cries out: In none other is there salvation, for there is also none other name under heaven that is given among men in which we must be saved. The salvation earned by Jesus is complete, and it is the only salvation to be found anywhere. His name, the Word of redemption, is given, is proclaimed in the midst of men, in all the world, and whoever will be saved must turn to this one Source and Author of everlasting life. “On the name of Christ I cannot believe in any other pay but that I hear the merit of Christ preached and accept this. Therefore by believing on the name of Christ and not by trust in our works we are saved. For the word ‘name’ in this place means the reason by which and on account of which salvation comes. Therefore, to glorify and confess the name of Christ is as much as trusting in Him who alone is and is called Christ, as the cause of my salvation and my treasure, by which I am saved.”
Fuente: The Popular Commentary on the Bible by Kretzmann
Act 4:8-10 . . ] quite specially, namely, for the present defence. Comp. Act 8:9 . “Ut praesens quodque tempus poscit, sic Deus organa sua movet,” Bengel. See Luk 12:11 f.
] in the sense of (Bornem. ad Xen. Symp. 4. 3, p. 101; Reissig, Conject. in Aristoph . I. p. 113; Dissen, ad Dem. de cor. p. 195), is here chosen not without rhetorical art. For Peter at once places the nature of the deed, which was denoted by , in its true light, in which it certainly did not appear to be a suitable subject of judicial inquiry, which presupposes a misdeed. If we ( has the emphasis of surprise) are this day examined in respect of a good deed done to an infirm man (as to the means, namely), whereby he has been delivered .
In is contained an equally delicate and pointed indication of the unrighteousness of the inquisitorial proceeding.
We are decidedly led to interpret as neuter ( whereby , comp. Mat 5:13 ), by the question of the Sanhedrim, Act 4:7 , in which no person is named ; as well as by the answer of Peter: . . . . ., Act 4:10 , which is to be explained by the uttering the name of Jesus Christ , but not to be taken as equivalent to . Hence the explanation, per quem, cujus ope (Kuinoel, Heinrichs), is to be rejected; but the emphatic (Act 4:10 ) is nevertheless to be taken, with Erasmus, as masculine , so that after the twice-repeated . . . there comes in instead of the . ., as the solemnity of the discourse increases (“verba ut libera, ita plena gravitatis,” Grotius), the concrete Person ( on this one it depends, that, etc.), of whom thereupon with , Act 4:11 , further statements are made.
.] a rhetorical asyndeton, strongly bringing out the contrast without . See Dissen, Exc. II. ad Pind. p. 275.
. . .] Thus the man himself who had been cured was called into the Sanhedrim to be confronted with the apostles, and was present; in which case those assembled certainly could not at all reckon beforehand that the sight of the man, along with the of the apostles (Act 4:13 ), would subsequently, Act 4:14 , frustrate their whole design. This quiet power of the man’s immediate presence operated instantaneously ; therefore the question, how they could have summoned the man whose very presence must have refuted their accusation (Zeller, comp. Baur), contains an argumentum ex eventu which forms no proper ground for doubting the historical character of the narrative.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1747
THE CRIPPLE HEALED BY PETER
Act 4:8-10. Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people, and elders of Israel, if we this day be examined of the good deed done to the impotent man, by what means he is made whole; be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole.
PERSECUTION for righteousness sake was foretold by Christ as the portion of all his people: and accordingly we find, that no sooner did his Apostles begin to publish the glad tidings of salvation, than they were arrested as criminals, and brought into a court of justice to answer for their conduct. Peter and John had healed a man who had been lame from his mothers womb. In consequence of this, multitudes were gathered together, to inquire into this miracle, and to learn by what means it had been wrought. Peter declared to them all, that it had been wrought by that very Jesus, who had so recently been crucified by them, but who was risen from the dead, and possessed of all power in heaven and in earth [Note: Act 3:1-16.]. This testimony was the means of converting an immense number of persons to the faith of Christ [Note: ver. 4.]. But it grieved and incensed the rulers, who immediately adopted measures to crush the rising sect; apprehending and imprisoning the two Apostles, and on the very next day bringing them to trial as disturbers of the public peace. Peter renewed the testimony he had before given, and persisted in declaring, that the miracle had been wrought by Jesus of Nazareth, in proof that he was risen from the dead, and was the true Messiah, the Saviour of the world.
In considering this miracle, we shall notice it,
I.
As a ground of conviction to the Jews
That a great miracle had been wrought, was manifest to all, insomuch that the rulers themselves were constrained to acknowledge it [Note: ver. 14, 16.]. Hence Peter took occasion to shew them,
1.
That Jesus was indeed the promised Messiah
[It was obviously beyond the power of man to effect so great a work, as that of restoring in a moment to the perfect use of his limbs a man who was forty years of age, and had been a cripple from the womb. Whence then did Peter and John obtain the power to effect it? This was the point which the rulers desired to ascertain [Note: ver. 7.]; and this could be learned only from the Apostles themselves. Peter boldly answered the interrogatories which were put to him; and declared, that the lately-crucified, and now exalted, Jesus had empowered them to communicate this blessing to the man [Note: Act 3:16.]. But how could he convey to them this power, if he were not himself alive? or how could he enable them to do what nothing but Omnipotence could effect, if he himself were not omnipotent?
This argument was addressed to the very people who had bribed the soldiers a few weeks before to say, that the Disciples had come, whilst they were asleep, and had stolen the body of Jesus from the tomb. But though the rulers had satisfied their nation by accounting in that manner for the supposed resurrection of Jesus, they did not now dare to bring forward such an absurdity in anwer to the Apostles: for of what use would the dead body of Jesus be? could that enable the Apostles to work a miracle? or would God communicate miraculous powers to them for the express purpose of sanctioning the most wicked falsehood that could be fabricated?
Here then the argument was incontrovertible: a miracle had been wrought: the persons who had been the instruments of effecting it, ascribed the power to Jesus, who, agreeably to the prophecies concerning him, had been set at nought by the builders, and was become the Head of the corner [Note: ver. 11.]: there was therefore no alternative left, but to acknowledge Jesus as the true Messiah. How infatuated must they be, who could withhold their assent from so plain a truth!]
2.
That they in Gods sight were the worst of murderers
[They had not been able to fix any charge of guilt upon him: seeing that he had in all things approved himself The Holy One and the Just: yet had they insisted on his crucifixion, when Pilate, convinced of his innocence, had determined to let him go: yea, though he was the Prince and Author of life, they had preferred a murderer and destroyer of life before him [Note: Act 3:13-15.]. It was true, they had acted ignorantly, blinded by their own prejudices and passions [Note: Act 3:17.]: but still they were highly criminal in the sight of God; and must perish to all eternity, if they did not look to Him as their Saviour, whom they had crucified as a malefactor.
What a tremendous charge was this! To be accused of murder! of murdering the Prince of life, and crucifying the Lord of glory! But the charge was undeniable: and no hope of mercy remained to them, but by repenting of their guilt, and seeking to be cleansed from it in that very blood which they themselves had shed.]
But, as the miracle in this view is profitable chiefly to the Jews, we shall proceed to consider it,
II.
As a ground of consolation to us
Whilst we enter into all the feelings of the man that was restored, and are ready, as it were, to unite with him in all the expressions of his joy, we cannot but regard his miraculous restoration as calculated,
1.
To confirm our faith
[What cannot the Lord Jesus Christ effect? Whose soul can he not heal as easily, and as effectually, as he healed the body of that poor man? Is there any thing too hard for him? ]
2.
To encourage our hope
[Long had that man neglected the opportunities which the presence of Jesus at Jerusalem afforded him: for we cannot doubt, but that if he had applied to Jesus for relief, as myriads of others did, he would not have applied in vain. But now the mercy which he had never thought of seeking, was conferred upon him unsolicited [Note: Act 3:6-7.]. What then will not Jesus do for them that ask him? What though we have slighted him all our days, and have never so much as thought of him till this present hour; will he spurn us from his footstool? Has he not said, that Whosoever cometh to him, he will in no wise cast out? ]
3.
To inflame our love
[We wonder not at the ecstacies of the restored man: we should rather wonder if he had not so expressed his joy and gratitude. But have not we also cause for joy? Does not every recovery from sickness, or every continuance of health, proceed from the same source? and is it not equally a ground of praise and thanksgiving? The circumstance of his cure being miraculous attracted more attention, it is true; but it added nothing to the value of the blessing bestowed: and if we were duly sensible of the benefits we enjoy, we should glorify our God even as he did.
But what if the Lord Jesus Christ has healed our souls? What if, by his life-giving word, he has quickened us from the dead? Should not we praise and magnify his name? Would not even the stones cry out against us, if we held our peace? See what the prophet foretold as the effect of the preached Gospel; Then shall the lame man leap as an hart, and the tongue of the dumb shall sing [Note: Isa 35:6.]. See what David experienced as the result of this mercy to his own soul [Note: Psa 103:1; Psa 103:3.]; and know, that if the same external demonstrations of joy be not called for, the same internal frame of mind as the healed cripple possessed, should distinguish every one that professes to believe in Christ What shall I render to the Lord for all his benefits towards me? is surely as proper to be asked on account of spiritual blessings, as of any mercies that can be vouchsafed to our poor perishing bodies.]
Improvement
1.
Let us seek ourselves to be living witnesses for Christ
[Little did this healed cripple imagine what weight he added to the Apostles testimony, or how the sight of him confounded all the enemies of the Lord Jesus. And little does the consistent Christian imagine to what a degree he strengthens the hands of those who preach the Gospel. Truly we take courage when we can appeal to the effects of our ministry on the hearts and lives of our hearers. O let those who profess to have received the truth, shew, that the grace of Christ has wrought as effectually on them for the renovation of their souls, as it wrought on the cripple for the restoration of his limbs. Let every temper and disposition of our minds constrain our enemies to acknowledge, that we have been with Jesus, and are blessed monuments of his transforming power [Note: See Isa 43:11-12.] Such an exhibition of his power and grace will glorify him more than all the bodily cures he ever wrought [Note: 2Th 1:11-12. with Isa 62:3.].]
2.
Let us never be afraid to vindicate his cause
[It was but lately that Peter was intimidated by the voice of a servant-maid; but now he boldly confronted the whole Sanhedrim, and charged them all with the murder of their Messiah. Thus, if the whole world were to rise against us for our attachment to Christ, we should not give way to any unworthy fears, or be deterred from confessing him openly before men. We must indeed look well to our own spirit, and guard against the intemperate sallies of an angry or vindictive mind: the apostolic rule should be rigidly adhered to, Be ready always to give an answer to every one that asketh you a reason of the hope that is in you with meekness and fear [Note: 1Pe 3:15.]: but still we must never be ashamed of Christ, but be faithful unto death, if ever we would receive from him a crown of life ]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people, and elders of Israel, (9) If we this day be examined of the good deed done to the impotent man, by what means he is made whole; (10) Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. (11) This is the stone which was set at naught of you builders, which is become the head of the corner. (12) Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.
What a blessed discourse is here! Behold, Reader, the wonderful effects of the Spirit’s influence. This is the same Apostle, whose timidity was such, when only confronted by a poor servant maid, that he was tempted to deny his Lord; and now, boldly chargeth the whole Jewish Council with the murder of Christ. Can your heart desire a more decisive proof, that the change was wrought by God the Holy Ghost? See that Scripture, of Jesus’s promise, Mar 13:11 . And observe how the Apostle, by that sweet figure of the Stone, Jehovah promised to lay in Zion, would lead them to their own Scriptures, in confirmation of the truth as it is in Jesus. See Isa 2:16 ; Mat 21:42 ; Psa 118:23 . And observe how the Apostle intimates, by declaring that there is salvation in no other, that their rejection of Jesus will bring on, and fulfill, that other Scripture, to the same amount, where the Prophet declares, that he shall be a stone of stumbling and a rock of offence to both houses of Israel, Isa 8:14 . Blessed Lord Jesus! do I not daily see thy solemn words concerning this Stone fulfilled? Whosoever shall fall on this stone shall be broken; but on whomsoever it shall fall, it will grind him to powder, Mat 21:44 . Lord Jesus! do thou grant to my poor soul, that while thou art still a stone of stumbling, and a rock of offence, to many who call themselves Christians, after the holy Name, but have never felt the power of thy holy Spirit, teaching them the plague of their own heart; I may be enabled by thy grace, to build my whole hopes of salvation on thee, the Rock of ages: convinced, most fully convinced, that there is salvation in no other; neither any other name under heaven given among men whereby we must be saved!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
8 Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people, and elders of Israel,
Ver. 8. Filled with the Holy Ghost ] i.e. with wisdom and fortitude, according to Christ’s promise, Mat 10:19-20 Luk 21:15 . See Trapp on “ Mat 10:19 “ See Trapp on “ Mat 10:20 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
8. ] . . . , i.e. specially, for the occasion.
Fuente: Henry Alford’s Greek Testament
Act 4:8 . . .: the whole phrase is characteristic of St. Luke, who employs it in the Gospel three times and in Acts five (Friedrich, Lekebusch, Zeller). Acts has sometimes been called the Gospel of the Holy Spirit, and the number of times St. Luke uses the title “Holy Spirit” justifies the name, see above also p. 63. All three expressions, , , and are found in the Gospel and Acts, though much more frequently in the latter, the first expression (in the text) occurring quite double the number of times in Acts as compared with the Gospel, cf. in the LXX, Psa 50 (51):11, Isa 63:10-11 , Wis 1:5 ; Wis 9:17 ; and with 1Co 2:10 ; 1Co 2:12 , cf. Wis 9:17 , and Isa 63:10-11 . On the omission of the article see Simcox, Language of N. T. Greek , p. 49. the verb common both in Gospel and in Acts, only found twice elsewhere in N.T., as against thirteen times in Gospel and nine times in Acts (Friedrich, Lekebusch). The word was also very frequent in LXX, cf. Sir 48:12 , A. The phrase . . is peculiar to St. Luke, in Gospel three times, Luk 1:15 ; Luk 1:41 ; Luk 1:67 , and Act 2:4 ; Act 4:31 ; Act 9:17 ; Act 13:9 , cf. Luk 12:12 ; Luk 21:14 ; see also Mat 10:20 , Mar 13:11 . St. Peter’s courage in thus openly proclaiming the Crucified for the first time before the rulers of his people might well be significantly emphasised, as in Act 4:13 . St. Chrysostom comments ( Hom. , x.) on the Christian wisdom of St. Peter on this occasion, how full of confidence he is, and yet how he utters not a word of insult, but speaks with all respect.
Fuente: The Expositors Greek Testament by Robertson
filled, &c. See Act 2:4.
Holy Ghost. App-101.
Fuente: Companion Bible Notes, Appendices and Graphics
8.] . . ., i.e. specially, for the occasion.
Fuente: The Greek Testament
Peter and John were summoned before the priests to give an account for having healed the lame man, and for having preached in the name of Jesus of Nazareth. In the eighth verse we read:
Act 4:8-12. Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people and elders of Israel, if we this day be examined of the good deed done to the impotent man, by what means he is made whole: Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. This is the stone which was set at nought of you builders, which is become the head of the corner. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.
Nothing can exceed the directness, the comprehensiveness, and the boldness of this statement. He not only declares the name of Christ to be the wonder-working name, but he charges them with his murder, re-asserts the resurrection; nay, further, he cuts at the root of all their ceremonial righteousness, and declares that they must be saved by this hated and despised name, or else perish fore ever. Under all circumstances, let the servant of God behave himself boldly. Let him remember that this is hour he ought always to speak, and that when the honour of his Master and the welfare of souls are concerned, it is not for him to withhold, but to speak out the truth.
Act 4:13. Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled; and they took knowledge of them, that they had been with Jesus.
Where else could such holy courage have been learned? They spake in their measure just as the great Master did, of whom it is written: He spoke as one having authority, and not an the Scribes. They did not speak with the timid, hesitating manner of a preacher who seems to hold the balance of probabilities between the right and the wrong, the false and the true, but with the demonstration of a hearty conviction of the truth of the principles which they uttered. So Christ spoke, and, having learned of him, so spake his disciples.
Act 4:14. And beholding the man which was healed standing with them, they could say nothing against it.
Converts shut the mouths of adversaries. The good done by the gospel will always be a dumbfounding argument to the ungodly.
Act 4:16-20. 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 that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem: and we cannot deny it. But that it spread no further among the people, let us straitly threaten them, that they speak henceforth 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. But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. For we cannot but speak the things which we have seen and heard.
Like the vessel full of new wine, which must have vent or burst, so is the man who is filled with the knowledge of Jesus. He must speak. He must:
Tell to others round
What a dear Saviour he has found.
It is no matter of choice with him, for, as Paul says, Woe is unto me if I preach not the gospel. As the old prophet hath it, The word of the Lord was as fire in my bones, and if it be the true word of God, it will soon burn its way out.
Act 4:21-22. So when they had farther threatened them, they let them go, finding nothing how they might punish them, because of the people: for all men glorified God for that which was done. For the man was above forty years old, on whom this miracle of healing was shewed.
Therefore, it was the more remarkable, forty years lame and yet healed! But how great is the grace displayed in the salvation of an aged sinner forty years dead in trespasses and in sins fifty, sixty seventy, or even eighty years, a faithful servant of the black tyrant and yet made to follow the new and better Master! What a triumph of grace is that which snatches the sere brand out of the burning when it is so fitted for the fire!
Act 4:23. And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them.
You can always tell a man by his company, Had these people been ungodly, they would have done as the ungodly do when they come out of prison: they would have gone off to their old pot-companions. But they are believers, and they go to their own company.
Act 4:24-28. And when they heard that, they lifted up their voice to God with one accord, and said, Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is: Who by the mouth of they servant David hast said, Why did the heathen rage, and the people imagine vain things? The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together. For to do whatsoever thy hand and thy counsel determine before to be done.
How strangely this doctrine of predestination comes in just there! They are singing of the wickedness of men, and the triumph which God gets over it, and so this in the very sum and substance of the song, that when wicked men think that Gods decrees will be for ever put away by the destruction of his Son, they themselves are then actually doing what God had determined before to be done. The wildest discord makes harmony in the ear of God. Man may be in rebellion against the Most High, but he is still abjectly the slave of Gods predestination, and let man sin with his free will, even to the very extremest length of folly, yet even then God hath a bit in his mouth and a bridle upon his jaws, and knows how to rule and govern him according to his own good pleasure. The ferocity of kings and priests doth but fulfill the counsel of God.
Act 4:29-33. And now, Lord, behold their threatenings and grant unto thy servants that with all boldness they may speak thy word. By stretching forth thine hand to heal: and that signs and wonders may be done by the name of the holy child Jesus. And when they had prayed, the place was shaken where they were assembled together: and they were all filled with the Holy Ghost, and they spake the word of God with boldness. And the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things common. And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all.
Fuente: Spurgeon’s Verse Expositions of the Bible
Act 4:8. , being filled) at that very moment. The power which was dwelling in him put itself forth. So ch. Act 13:9. As the existing time (exigency) in each instance demands, so GOD moves His instruments. But , full, when used, expresses habitual fulness: Act 6:3; Act 6:5, Stephen-full () of faith and of the Holy Ghost.-, rulers) In the beginning he gives honour to them. But he addresses in a different manner, when they persevere in assailing Christianity, Act 4:19; and again in ch. Act 5:29. Comp. Act 7:2, at the beginning, with Acts 4:51.
Fuente: Gnomon of the New Testament
filled: Act 4:31, Act 2:4, Act 7:55, Mat 10:19, Mat 10:20, Luk 12:11, Luk 12:12, Luk 21:14, Luk 21:15
Reciprocal: Psa 107:32 – in the congregation Jer 15:20 – I will Eze 14:1 – certain Dan 3:15 – we are Dan 5:22 – thou Mic 3:8 – I am Mar 13:11 – take Mar 15:43 – and went Luk 1:41 – was Luk 24:20 – General Joh 10:38 – believe the Joh 20:22 – Receive Act 4:5 – rulers Act 13:9 – filled 1Pe 1:12 – with 1Pe 3:6 – and 1Pe 3:15 – and be
Fuente: The Treasury of Scripture Knowledge
8
Act 4:8. Filled with the Holy Ghost. This does not mean that Peter Just then was filled with the Spirit, for he received that in the second chapter in fulfillment of the promise made the apostles by Jesus (Joh 14:16), and it was to abide with them forever. The writer means that Peter was qualified to speak with authority to this audience, because he was in possession of the Holy Ghost or Spirit. All persons present were expected to hear what Peter said, but the rulers and elders were the ones who had taken the lead in this action against the apostles, hence it was appropriate to make his address especially to them.
Fuente: Combined Bible Commentary
Act 4:8. Being filled with the Holy Ghost. In accordance with the Saviours promise (see St. Luk 21:14-15).
Fuente: A Popular Commentary on the New Testament
Act 4:8-12. Then Peter, filled with the Holy Ghost That moment, according to the promise of his now glorified Master, (Mat 10:20; Mar 13:11,) which was upon this occasion remarkably verified; said unto them With the utmost freedom; Ye rulers of the people, &c. He gives them the honour due to their office. If we this day be examined And called to an account as criminals, about the good deed Greek, , the good work, or benefit, done to the impotent man, and you want us to declare by what means he is delivered from his calamitous state, and made whole , is cured or saved: be it known unto you Probably the herald of God proclaimed this with a loud voice: that by the name of Jesus, whom ye lately crucified With all the marks of detestation and contempt, as a criminal worthy of the most infamous death, but whom God raised from the dead These rulers and elders knew in their own consciences that it was so. And, though they had hired the soldiers to tell a most senseless and incredible tale to the contrary, (Mat 28:12-15,) yet it is observable, they did not, so far as we can know, dare to plead it before Peter and John. Even by him By his power and goodness; doth this man Cripple though he was from his mothers womb, as you well know; stand here before you whole Perfectly sound and well. This is the stone set at naught of you builders That is, of you, who by your office should have been, and who professed to be, builders of Gods church, which, through the power of God, is become the head of the corner To which the whole building owes its strength, its union, and its beauty. See notes on Psa 118:22. Neither is there salvation Temporal or spiritual; in any other: for there is no other name, &c., whereby we must be saved The apostle, in this passage, uses a beautiful gradation from the temporal deliverance which had been wrought for the poor cripple, by the power of Christ, to that of a nobler and more important kind, which is wrought by Christ for impotent and sinful souls. He therein follows the admirable custom of his great Lord and Master, who continually took occasion from earthly to speak of heavenly things.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
8-10. They could not, however, have asked a question which suited Peter any better. It left him at liberty to select any thing he had done as the subject of reply, and, therefore, he chose to select that deed, which, of all that had been done, they were most unwilling to hear mentioned. He frames his answer, too, with a more direct reference to the other terms of their question, than they either desired or anticipated. (8) “Then Peter, filled with the Holy Spirit, said to them: Rulers of the people, and elders of Israel, (9) If we are examined this day concerning the good deed done to the impotent man, by what means he had been saved, (10) be it 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 doth this man stand before you sound.” This statement needed no proof, for the Sanhedrim could not deny, with the man standing before them, that the miracle had been wrought, nor could they, with plausibility, attribute the deed to any other power or name than that assumed by Peter. To deny that it was a divine power would have been absurd in the estimation of all the people; but to admit that the power was divine, and yet reject the explanation given by those through whom it was exercised, would have been still more absurd.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Jesus had promised that when the disciples stood before hostile adversaries God would give them the words to speak (Luk 21:12-15). This special filling appears to be in view in this verse. Again, filling reflects control by the Holy Spirit. The Holy Spirit filled (controlled) Peter as he served as a witness in obedience to Jesus (Act 1:8). The aorist passive participle plestheis ("filled") indicates an act performed on Peter rather than a continuing state. Peter addressed all the Sanhedrin members as "rulers and elders" of the Jews.