Acts 4:15-18 · Bible study
Acts 4:15-18 Commentary: The Sanhedrin's Undeniable Miracle Dilemma
Greek · 11 what the commentators say
Meaning in one sentence
Study the Sanhedrin's crisis in Acts 4:15-18: they cannot deny the miracle but threaten the apostles to stop speaking in Jesus' name.
Research Summary
- Meaning: The Sanhedrin, unable to deny the miracle, orders the apostles to stop speaking in Jesus' name.
- Key words: notable miracle (γνωστὸν σημεῖον), spread (διανεμηθῇ), threaten (ἀπειλῇ ἀπειλησώμεθα), speak (φθέγγεσθαι/λαλεῖν), teach (διδάσκειν), name (ὄνομα).
- Main debate: Whether the Sanhedrin’s threat was politically calculated or a desperate, futile attempt; commentators generally agree it was ineffectual.
- Theological theme: The collision between human authority and divine commission, and the impotence of opposition to God’s work.
- Best use: Shows how religious institutions can resist the Holy Spirit, and foreshadows the apostles' courageous response.
Translation Comparison
BSB Berean Standard Bible 2020
15So they ordered them to leave the Sanhedrin and then conferred together.
16“What shall we do with these men?” they asked. “It is clear to everyone living in Jerusalem that a remarkable miracle has occurred through them, and we cannot deny it.
17But to keep this message from spreading any further among the people, we must warn them not to speak to anyone in this name.”
18Then they called them in again and commanded them not to speak or teach at all in the name of Jesus.
WEB World English Bible 2000
15But when they had commanded them to go aside out of the council, they conferred among themselves,
16saying, “What shall we do to these men? Because indeed a notable miracle has been done through them, as can be plainly seen by all who dwell in Jerusalem, and we can’t deny it.
17But so that this spreads no further among the people, let’s threaten them, that from now on they don’t speak to anyone in this name.”
18They called them, and commanded them not to speak at all nor teach in the name of Jesus.
KJV King James Version 1769
15But when they had commanded them to go aside out of the council, they conferred among themselves,
16Saying, 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.
17But that it spread no further among the people, let us straitly threaten them, that they speak henceforth to no man in this name.
18And they called them, and commanded them not to speak at all nor teach in the name of Jesus.
ASV American Standard Version 1901
15But when they had commanded them to go aside out of the council, they conferred among themselves,
16saying, What shall we do to these men? for that indeed a notable miracle hath been wrought through them, is manifest to all that dwell in Jerusalem; and we cannot deny it.
17But that it spread no further among the people, let us threaten them, that they speak henceforth to no man in this name.
18And they called them, and charged them not to speak at all nor teach in the name of Jesus.
YLT Young's Literal Translation 1898
15and having commanded them to go away out of the sanhedrim, they took counsel with one another,
16saying, `What shall we do to these men? because that, indeed, a notable sign hath been done through them, to all those dwelling in Jerusalem is manifest, and we are not able to deny it ;
17but that it may spread no further toward the people, let us strictly threaten them no more to speak in this name to any man.'
18And having called them, they charged them not to speak at all, nor to teach, in the name of Jesus,
Darby Darby Bible 1890
15but having commanded them to go out of the council they conferred with one another,
16saying, What shall we do to these men? for that indeed an evident sign has come to pass through their means is manifest to all that inhabit Jerusalem, and we cannot deny it.
17But that it be not further spread among the people, let us threaten them severely no longer to speak to any man in this name.
18And having called them, they charged [them] not to speak at all nor teach in the name of Jesus.
Douay-Rheims Douay-Rheims Bible 1899
15But they commanded them to go aside out of the council: and they conferred among themselves,
16Saying: What shall we do to these men? For indeed a miracle hath been done by them, known to all the inhabitants of Jerusalem. It is manifest: and we cannot deny it.
17But that it may be no farther spread among the people, let us threaten them that they speak no more in this name to any man.
18And calling them, they charged them not to speak at all, nor teach in the name of Jesus.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Acts 4:15
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that the Sanhedrin faced a profound crisis. They could not deny the miracle, which was 'manifest to all them that dwell in Jerusalem' (Gill, Clarke). Yet they were determined to stop the spread of the apostles' teaching. Barnes observes they were deterred from harsher punishment by fear of the people. Their private conference reveals that their primary aim was suppression, not justice. They chose to threaten, using what the Cambridge Bible notes may be a Hebrew mode of expression for intensity, though the best manuscripts omit the word 'straitly.' The command 'not to speak at all nor teach in the name of Jesus' was a total ban on any proclamation connected to Jesus (Clarke). Calvin sees this as an example of religious authority abused, while Wesley comments that worldly powers view genuine Christianity as a gangrene. The consensus is that the council's strategy was political, not judicial, and ultimately ineffective.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The Sanhedrin admitted the miracle was undeniable and attempted to silence the apostles through threats, forbidding them to speak or teach in the name of Jesus.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The reality of the miracle | All commentary sources affirm the Sanhedrin recognized the miracle as undeniable and widely known throughout Jerusalem. | No substantive debate; some commentators (Gill, Clarke) emphasize the miracle's public nature, while others (Barnes) focus on the council's inability to disprove it. |
| Motive for ordering the apostles out | The council needed private space to deliberate without the apostles present. | Some (Gill) imply it was a routine withdrawal, while others (Calvin) suggest it partly aimed to avoid embarrassment or pressure from the accused's bold testimony. |
| Effectiveness of the threat | The threat was meant to intimidate the apostles into silence. | Some (Barnes, JFB) see it as naive given the apostles' boldness; others (Wesley) regard it as a typical but ultimately futile tactic of worldly power. Both agree it did not achieve its goal. |
Historical & Cultural Context
The Sanhedrin, the supreme Jewish council, comprised seventy-one members including the high priest, elders, and scribes. Meeting in the Temple's Chamber of Hewn Stone (or later in the city shops after A.D. 30), this body held authority over religious matters, though Rome restricted its power of capital punishment. This trial occurred shortly after the healing of the lame man at the Beautiful Gate (Acts 3:1-10), a miracle witnessed by thousands. The apostles' subsequent sermon (Acts 3:12-26) had led to about five thousand believers (Acts 4:4). The Sanhedrin's concern was twofold: the popularity of the apostles made harsh punishment politically risky, and the undeniable miracle undermined their own credibility. By ordering the apostles out of the council chamber (v.15), the Sanhedrin created space for private deliberation away from the pressure of the apostles' presence. Their discussion reveals a dilemma: they could not deny the miracle, but they feared the spread of the teaching, which might draw Rome's attention or erode their own authority. The phrase 'not spread no further' (v.17) suggests worry about expansion beyond Jerusalem into other Jewish territory. Ultimately, they chose the easy path, threats, hoping to intimidate the apostles without provoking public outrage. This private meeting parallels the secret consultation that preceded Jesus' crucifixion (Matthew 26:3-5), showing the same pattern of calculated opposition to God's work.
Textual Notes
The Greek text of Acts 4:17 in the Received Text includes the phrase 'ἀπειλῇ ἀπειλησώμεθα' (let us threaten them with a threat), a Hebraism for intensity. However, the Cambridge Bible notes that the best and earliest manuscripts (e.g., Codex Vaticanus, Codex Sinaiticus) omit the adverb 'straitly' (or 'severely'), simply reading 'let us threaten them.' This textual variation does not change the essential meaning: the council issued a threatening command. The variant suggests that a later scribe may have added emphasis, but the core narrative is stable and undisputed across traditions.
Reception History
Early church writers often cited this passage to model Christian perseverance under official opposition. During the Reformation, the command not to speak in Jesus' name was used to argue that believers must obey God rather than human authorities when the two conflict. In subsequent centuries, the passage has been preached as a warning against resisting the Holy Spirit and as encouragement that no human power can ultimately suppress the gospel. Modern readings frequently draw lessons about civil disobedience and the proper limits of ecclesiastical authority.
Preaching This Verse
Three-point outline
- The undeniable evidence (v.16): The Sanhedrin admits the miracle is known to all Jerusalem and cannot be denied.
- The willful suppression (v.17): Despite the evidence, they strategize to stop the spread of the message through threats.
- The imposed silence (v.18): They command the apostles not to speak or teach at all in the name of Jesus.
Five-point outline
- Order to withdraw (v.15): The council sends the apostles out to confer privately.
- Admission of the miracle (v.16a): They acknowledge a remarkable sign has been done.
- Confession of powerlessness (v.16b): They admit they cannot deny it.
- Strategy to contain the spread (v.17): They decide to threaten the apostles to stop speaking in this name.
- The official command (v.18): They call the apostles back and formally forbid all speech and teaching in Jesus' name.
Illustration hooks
- A company discovers a product flaw is public knowledge; instead of fixing it, they threaten employees who talk about it.
- A politician admits a public success belongs to a rival but tries to discredit the rival by silencing their message.
- A school principal sees a teacher's lesson is changing students' lives but bans it because it challenges the official curriculum.
Questions your congregation is asking
- Why do religious leaders sometimes oppose clear acts of God?
- How far should we obey authorities when they tell us to be silent about our faith?
- What can we learn from the apostles' boldness (seen in v.19-20) when facing official threats?
Leading a Discussion
This passage shows the Sanhedrin in a bind. They have witnessed an undeniable miracle, yet they refuse to accept its implications. As you discuss, consider how we respond when evidence for God conflicts with our preferences or positions.
Discussion questions
- Why do you think the Sanhedrin sent the apostles out of the council chamber before discussing what to do? (v.15)
- What did the council openly admit about the miracle? (v.16) How does their admission reflect on their honesty?
- The phrase 'that it spread no further' (v.17) reveals their main concern. What were they afraid of, the message, the crowd, or something else?
- Why did they choose threats rather than prison or death? What risks did they weigh?
- How does the wording of their command in v.18 ('not to speak at all nor teach in the name of Jesus') cover every possible way the apostles might witness?
- Read Peter and John's reply in Acts 4:19-20. What does their response say about obedience to God versus human authority?
- In what situations today might Christians face a similar choice between obeying leaders and being faithful to their calling? How can you prepare for such moments?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Matthew 5:22 | But I tell you that everyone who is angry with his brother without a cause will be in danger of the judgment. Whoever says to his brother, ‘Raca!’ will be in danger of the council. Whoever says, ‘You fool!’ will be in danger of the fire of Gehenna. |
| Acts 5:34 | But one stood up in the council, a Pharisee named Gamaliel, a teacher of the law, honored by all the people, and commanded to put the apostles out for a little while. |
| Acts 5:42 | Every day, in the temple and at home, they never stopped teaching and preaching Jesus, the Christ. |
| Acts 26:30 | The king rose up with the governor and Bernice, and those who sat with them. |
| Acts 26:32 | Agrippa said to Festus, “This man might have been set free if he had not appealed to Caesar.” |
| Daniel 8:5 | As I was considering, behold, a male goat came from the west over the surface of the whole earth, and didn’t touch the ground. The goat had a notable horn between his eyes. |
| Daniel 8:8 | The male goat magnified himself exceedingly. When he was strong, the great horn was broken; and instead of it there came up four notable horns toward the four winds of the sky. |
| Matthew 27:16 | They had then a notable prisoner called Barabbas. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Barnes' Notes on the Bible Protestant 1832
Barnes notes that the Sanhedrin could not deny the miracle, so they shifted focus to suppressing the apostles' preaching. They assumed their authority and threats would intimidate these Galileans, as it had Peter before. This tactic failed, and later they added beatings to their threats.
Calvin's Commentaries Reformed 1564
Calvin argues that church leaders who abuse their position forfeit their authority, and their decrees are null. The more sacred the office they hold, the more dangerous their rebellion becomes. Like Peter and John, believers may lawfully refuse to obey when pastors command what God forbids.
Cambridge Bible for Schools and Colleges Anglican 1880
The Sanhedrin had no legitimate grounds to punish Peter and John. The miracle was undeniably real, and they had attributed it to God through Jesus, not to any forbidden power. Left with no valid charge, the council could only threaten the apostles and forbid them to speak in Jesus' name.
Geneva Bible Notes Reformed 1599
The council admits the miracle is undeniable and widely known, yet they try to suppress it through intimidation. Their command forbidding speech in Jesus' name shows a willful refusal to accept what is plainly before them, choosing threats over the truth.
Gill's Exposition of the Bible Baptist 1748
Gill highlights the Sanhedrin's awkward position: they cannot deny the miracle, so they try to suppress its message by silencing the messengers. Their pointed refusal even to say Jesus' name shows contempt, and their threat aims to stop all preaching, miracles, and teaching connected to him.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB calls the rulers' attempt to suppress the apostles' message an "impotent device," because they had no grasp of the inner fire driving these disciples. The authorities could threaten silence, but they could not extinguish the conviction burning in the apostles' hearts.
Lange's Commentary Reformed 1857
Lange points out that two separate motives combined to spark the arrest: the Sadducees resented the apostles' preaching of the resurrection, while the priests saw it as an unauthorized invasion of their teaching role. He also stresses that the miracle itself did not cause the opposition; it was the word about Jesus that provoked persecution.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry sees the council's private plotting as futile, since their words are recorded for all to see. He notes that the apostles were being trained by degrees for greater suffering: having run with footmen now, they would later contend with horses, as Jeremiah wrote.
Vincent's Word Studies Evangelical 1887
Vincent clarifies that the Greek word for "spread" appears only here in the New Testament and literally means "distributed." He warns against Bengel's over-interpretation, which reads a canker metaphor into the council members' speech. Vincent also cross-references the other key Greek terms to their usage elsewhere in Scripture.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley observes that the world regards genuine Christianity as a spreading infection, trying to contain it by threats. Yet human threats are powerless against those who can flee to a greater protector. The authorities forbid private speech and public teaching, but they cannot stop what God protects.