Acts 4 21

Acts 4:21 kjv

So when they had further 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.

Acts 4:21 nkjv

So when they had further threatened them, they let them go, finding no way of punishing them, because of the people, since they all glorified God for what had been done.

Acts 4:21 niv

After further threats they let them go. They could not decide how to punish them, because all the people were praising God for what had happened.

Acts 4:21 esv

And when they had further threatened them, they let them go, finding no way to punish them, because of the people, for all were praising God for what had happened.

Acts 4:21 nlt

The council then threatened them further, but they finally let them go because they didn't know how to punish them without starting a riot. For everyone was praising God

Acts 4 verses

Acts 4 21 Meaning

Acts 4:21 details the outcome of Peter and John's confrontation with the Sanhedrin. Despite the council's intense desire to punish the apostles for their preaching and miraculous healing, they were unable to do so. This was primarily because of the overwhelming public support for Peter and John, as the people themselves witnessed the undeniable miracle and attributed praise to God for what He had done. The verse highlights the impotence of human authority against the sovereign will of God when His power is visibly manifest and acknowledged by His creation. It signifies a temporary victory for the apostles, demonstrating that divine work cannot be thwarted by human threats or plans, especially when divine action resonates powerfully with the common people.

Acts 4 21 Context

Acts 4:21 concludes a significant encounter between the nascent Christian movement and the established Jewish religious authorities in Jerusalem. This incident follows directly after Peter, filled with the Holy Spirit, publicly preached the Gospel, boldly proclaiming Jesus as the resurrected Messiah and healer, following the dramatic healing of a man lame from birth at the temple gate (Acts 3). The Sanhedrin, disturbed by the apostles' teaching about resurrection in Jesus' name and the undeniable miracle, arrested Peter and John (Acts 4:1-4). They were then questioned before the supreme Jewish council, including high priests like Annas and Caiaphas. Peter, speaking with conviction, reiterated his testimony that salvation is found only in Jesus (Acts 4:5-12). The council, astonished by the apostles' boldness and their unlearned background, and unable to deny the evident miracle (Acts 4:16), simply commanded them to stop speaking in the name of Jesus (Acts 4:13-18). Peter and John famously retorted that they must obey God rather than men (Acts 4:19-20). Verse 21 then details the council's response: they renewed their threats but ultimately released the apostles due to public opinion, as everyone was glorifying God for the miracle that had occurred, which could not be gainsaid.

Acts 4 21 Word analysis

• So / when (οἱ δὲ) hoi de: A connective particle often indicating transition or a logical consequence, emphasizing that the council's decision directly followed their threats.
• they had further threatened them (προσἀπειλησάμενοι) prosapeilēsamenoi: This compound verb suggests an intensification or repetition of previous threats (already mentioned in v.17). The prefix pros- denotes "in addition" or "further." It portrays the council's persistent but futile efforts to intimidate the apostles through strong warnings and menacing pronouncements, revealing their frustration and inability to secure a legal basis for action.
• they let them go (ἀπέλυσαν) apelysan: "Released" or "sent away." This signifies the formal discharge of Peter and John from custody. It highlights the Sanhedrin's ultimate capitulation, not from conviction, but from practical necessity, revealing a moment of divine intervention against human opposition.
• finding no way (μηδὲν εὑρίσκοντες) mēden heuriskontes: "Finding nothing" or "unable to discover any means." This phrase denotes their complete inability to devise a lawful or politically acceptable method of punishment. It emphasizes the lack of grounds for legal condemnation, highlighting the Sanhedrin's impotence in the face of an undeniable miracle and widespread public approval.
• of punishing them (τὸ πῶς κολάσωνται αὐτούς) to pōs kolasōntai autous: "As to how they might punish them." Kolasōntai (from kolazo) implies punishment involving restriction, restraint, or chastisement, often with the intent to prevent further action. This reveals their clear intent to penalize the apostles, reinforcing their animosity, but also their operational paralysis due to external constraints.
• because of the people (διὰ τὸν λαόν) dia ton laon: "On account of the people" or "due to the crowd." This prepositional phrase explicitly states the direct cause for the council's decision. It underscores the significant influence of popular opinion in this context, revealing that the fear of public backlash and potential unrest was a more potent deterrent to the Sanhedrin than their own legal or religious convictions regarding the apostles.
• for all (ὅτι πάντες) hoti pantes: "Because all" or "since everyone." The use of pantes ("all") emphasizes the universal nature of the public's response, not just a segment, but a collective witness and affirmation of God's work. It points to the overwhelming public consensus and the broad recognition of the divine nature of the miracle.
• were glorifying God (ἐδόξαζον τὸν Θεόν) edoxazon ton Theon: "Were praising God" or "giving glory to God." The imperfect tense suggests a continuous, ongoing, or widespread act of praise. This signifies that the public universally attributed the miraculous healing, and implicitly the apostles' power, directly to God. It highlights God receiving due honor and recognition through the powerful display of His supernatural activity.
• for what had happened (ἐπὶ τῷ γεγονότι) epi tō gegonoti: "Concerning that which had taken place" or "on account of what had occurred." This refers unequivocally to the miraculous healing of the man lame from birth (Acts 3:1-10). It underscores the undeniable nature of the miracle as the direct catalyst for the public's glorification of God and consequently the Sanhedrin's inability to act against the apostles. The empirical evidence of God's power made any counter-argument by the authorities futile.

Acts 4 21 Bonus section

The mention of "all" glorifying God is significant. It implies a widespread and public acceptance of the miracle's divine origin, putting immense pressure on the Sanhedrin. This "fear of the people" by the Jewish authorities is a recurring theme in the Gospels (e.g., Mark 11:32, Mark 12:12, Luke 20:19), showing a pattern of their actions being swayed by public opinion, especially when God's mighty acts gained popular favor for His servants. The prosapeilēsamenoi (further threatened) signifies their sheer vexation and their last resort: intimidation when coercion and legal grounds failed. This specific encounter sets a pattern for the early Church's experience: persecution would follow, but God's sovereign hand would consistently work through unlikely means (like public favor) to ensure the message continued to spread. This was a tactical victory for the apostles and the burgeoning Christian community, affirming that God could use the very "enemies" of the gospel to further His purposes, even through their paralysis and fear.

Acts 4 21 Commentary

Acts 4:21 encapsulates a moment where human power is conspicuously shown to be subservient to divine will and public acknowledgment of God's work. The Sanhedrin, representing the pinnacle of religious and judicial authority in Israel, desired to quell the burgeoning Christian movement but was paralyzed by a practical and political reality: they could find no legitimate legal basis to punish Peter and John without incurring the wrath of a populace that had unequivocally witnessed and affirmed God's miraculous healing. This verse vividly portrays the frustration of powerful individuals when faced with an irrefutable manifestation of God's power. It underscores the profound impact of undeniable miracles in authenticating the message and furthering the Kingdom. Moreover, it subtly reveals a critical tension in the Sanhedrin: their fear of public outcry was greater than their commitment to what they believed was God's law or their desire to stamp out the "heresy." God’s mighty deed transformed public opinion into a shield for His servants, enabling the gospel to advance despite powerful opposition, laying a groundwork for even bolder declarations to follow.