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The priests - It is probable that these priests were a part of the Sanhedrin, or Great Council of the nation. It is evident that they claimed some authority for preventing the preaching of the apostles.

The captain of the temple - See the Matthew 26:47; Luke 22:4 note. This was the commander of the guard stationed chiefly in the tower Antonia, especially during the great feasts; and it was his duty to preserve order and prevent any tumult. He came at this time to prevent a tumult or suppress a riot, as it was sup posed that the teaching of the apostles and the crowd collected by the healing of the lame man would lead to a tumult.

And the Sadducees - See the notes on Matthew 3:7. One of the doctrines which the Sadducees maintained was, that there was no resurrection of the dead. Hence, they were particularly opposed to the apostles for preaching it, because they gave so clear proof that Jesus had risen, and were thus spreading the doctrine of the resurrection among the people.

Came upon them - This expression implies that they came in a sudden and violent manner. See Luke 20:1.

Being grieved - The word thus translated occurs in only one other place in the New Testament Acts 16:18. It implies more than simple sorrow; it was a mingled emotion of indignation and anger. They did not grieve because they thought it a public calamity, but because it interfered with their authority and opposed their doctrine. It means that it was painful to them, or they could not bear it. It is often the case that bigots, and people in authority, have this kind of grief, at the zeal of people in spreading the truth, and thus undermining their influence and authority.

That they taught the people - The ground of their grief was as much the fact that they should presume to instruct the people as the matter which they taught them. They were offended that unlearned Galileans, in no way connected with the priestly office, and unauthorized by them, should presume to set themselves up as religious teachers. They claimed the right to watch over the interests of the people, and to declare who was authorized to instruct the nation. It has been no unusual thing for men in ecclesiastical stations to take exceptions to the ministry of those who have not been commissioned by themselves. Such men easily fancy that all power to instruct others is lodged in their hands, and they oppose others simply from the fact that they have not derived their authority from them. The true question in this case was whether these Galileans gave proof that they were sent by God. The working of the miracle in this case should have been satisfactory. We have here, also, a striking instance of the fact that men may turn away from evidence, and from most important points, and fix their attention on something that opposes their prejudices, and which may be a matter of very little moment. No inquiry was made whether the miracle had been really performed; but the only inquiry was whether they had conformed to their views of doctrine and order.

And preached through Jesus ... - The Sadducees would be particularly opposed to this. They denied the doctrine of the resurrection, and they were troubled that the apostles adduced proof of it so strong as the resurrection of Jesus. It was perceived that this doctrine was becoming established among the people; multitudes believed that he had risen; and if he had been raised up, it followed also that others would rise. The Sadducees, therefore, felt that their cause was in danger, and they joined with the priests in endeavoring to arrest its spread among the people. This is the account of the first opposition that was made to the gospel as it was preached by the apostles. It is worthy of remark that it excited so much and so speedily the enmity of those in power, and that the apostles were so soon called to test the sincerity of their attachment to their Master. They who but a few days before had fled at the approach of danger, were now called to meet this opposition, and to show their attachment to a risen Redeemer; and they did it without shrinking. They showed now that they were indeed the true friends of the crucified Saviour, and this remarkable change in their conduct is one of the many proofs that they were influenced from above.

Put them in hold - That is, they took them into "custody," or into safe keeping. Probably they committed them to the care of a guard.

Eventide - Evening. It was not convenient to assemble the council at night. This was, moreover, the time for the evening prayer or sacrifice, and it was not usual to assemble the Sanhedrin at that hour.

Howbeit - But; notwithstanding.

Many of them ... - This was one of the instances, which has since been so often repeated, in which persecution is seen to have a tendency to extend and establish the faith which it was designed to destroy. It finally came to be a proverb that "the blood of the martyrs is the seed of the church"; and there is no lesson which men have been so slow to learn as that to oppose and persecute men is the very way to confirm them in their opinions and to spread their doctrines. It was supposed here that the disciples were few; that they were without power, wealth, and influence; and that it was easy to crush them at once. But God made their persecution the means of extending, in a signal manner, the truths of the gospel and the triumphs of his word. And so in all ages it has been, and so it ever will be.

And the number ... - It seems probable that in this number of 5,000 there were included the 120 persons who are mentioned in Acts 1:15, and the 3,000 people who were converted on the day of Pentecost, Acts 2:41. It does not appear probable that 5,000 would have been assembled and converted in Solomon's porch Acts 3:11 on occasion of the cure of the lame man. Luke doubtless means to say that, up to this time, the number of persons who had joined themselves to the apostles was about 5,000. On this supposition, the work of religion must have made a very rapid advance. How long this was after the day of Pentecost is not mentioned, but it is clear that it was at no very distant period; and the accession of near two thousand to the number of believers was a very striking proof of the power and presence of the Holy Spirit.

Of the men - Of the "persons." The word "men" is often used without reference to sex, Luke 11:31; Romans 4:8; Romans 11:4.

Their rulers - The rulers of the Jews; doubtless the members of the Sanhedrin, or Great Council of the nation. Compare Acts 4:15. See the notes on Matthew 2:4; Matthew 5:22. The expression their rulers looks as if this book was written for the Gentiles, or Luke would have said our rulers.

Elders - Presbyters, or those who were chosen from among the people to sit in the Sanhedrin. It is probable that the rulers were those who held also some other office, but were also authorized to sit in the Great Council.

Scribes - See the notes on Matthew 2:4.

And Annas ... - See the notes on John 18:13. It is by no means certain that Annas was at that time the high priest, but he had been, and doubtless retained the title. He was father-in-law to Caiaphas, the high priest; and from this fact, together with his former dignity, he is mentioned first.

Caiaphas - Son-in-law of Annas, and now exercising the office of the high priest, John 18:13.

John, and Alexander ... - Of these persons nothing more is known. It is clear that they were members of the Great Council, and the mention of their names shows that the men of chief authority and influence were assembled to silence the apostles. Annas and Caiaphas had been concerned in the condemnation of Jesus, and they would now feel a special interest in arresting the progress of the gospel among the people. All the success of the gospel reflected back light upon the wicked ness of the act of condemning the Lord Jesus. And this fact may serve, in part, to account for their strong desire to silence the apostles.

At Jerusalem - εἰς eis. This was the usual place of assembling the Sanhedrin. But the Jewish writers (see Lightfoot on this place) say that 40 years before the destruction of the city, on account of the great increase of crime, etc., the Sanhedrin was removed from place to place. The declaration of Luke that they were now assembled in Jerusalem, seems to imply that they sometimes met in other places. It is probable that the members of the Sanhedrin were not in the city at the time mentioned in Acts 4:3, and this was the reason why the trial was deferred to the next day.

In the midst - In the presence of the Great Council.

By what power ... - A similar question was put to Christ in the temple, Matthew 21:23.

By what name - That is, by whose authority. It is very probable that they expected to intimidate the apostles by this question. They claimed the right of regulating the religious affairs of the nation. They had vast power with the people. They assumed that all power to instruct the people should originate with them; and they expected that the apostles would be confounded, as having violated the established usage of the nation. It did not seem to occur to them to enter into an investigation of the question whether this acknowledged miracle did not prove that they were sent by God, but they assumed that they were impostors, and attempted to silence them by authority. It has been usual with the enemies of religion to attempt to intimidate its friends, and when argument fails, to attempt to silence Christians by appealing to their fears.

Filled with the Holy Ghost - See the notes on Acts 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 1 Peter 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 Luke 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 Luke 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, Matthew 22:21; Romans 13:7; 1 Peter 2:13-17.