Acts 4:7

Act_4:7-10

By what power, or by what name, have ye done this?

The power in apostolic miracles

The fact of the healing was recognised; and the logical conclusion, that it was a sign of the presence and working of some supernatural power, was not shirked; but the inquiry remained, What is your power and authority? The word power is that used of our Lords miracles, and translated mighty works. The term name here stands for authority. This the Sanhedrin asked because they regarded themselves as the highest religious authority in the land, and they could approve of nothing which had not been submitted for their sanction. They had to learn that God never will allow His grace to be tied with official bonds. Moses gave the high example of the noble spirit. Would God that all the Lords people were prophets, and that He would put His Spirit on them! We are led to consider the apostolic miracles, and what was thought of them.

I. The peoples thought of them. Miracles excited the interest of the common people. This is true both of our Lords miracles and of those wrought by the apostles. The great distinction between the two series is this--our Lord permitted His miracles to witness to Himself; but the apostles turned the peoples minds from themselves. The common people are more susceptible to the supernatural than the learned; partly because they are more simple, freer from prejudices; and partly because sentiment and imagination are toned and repressed by knowledge. The simplicity of the common people has both its good and its bad side. They hardly knew What to make of St. Peters miracle. It was not in their way to think the matter out. Enough for them that it was a sign of gracious power. They must be good men who were the agents of such good work; and so they were prepared to listen with the expectation that their word would be as good as their work. It is a safe principle that if a mans works are kind and good we may expect kindness and goodness in his words; and we may even assume that there will be truth in them. Our Lord taught us that by their works we may judge our teachers.

II. The priests thought of them. The priests stand for the Sadducee section. They were not simple-minded, and so not prepared fairly to consider the apostolic miracle. They had taken up strong prejudices against our Lord which developed into active enmity, and secured our Lords death. But their gratification passed into intense anxiety when the guard reported, and the disciples of the Crucified openly declared that He was risen. If that were true they were convicted of the almost inconceivable crime to a Jew, of judicially murdering the long-promised Messiah. In their straits they determined to put a bold face on the matter, and make violence serve their end. Perhaps they even succeeded in deluding themselves; and when news came of this miracle of healing they declared it must have been wrought by some malign power, some strange jugglery; and it was their duty to deal with these men as wizards and mountebanks. To these prejudiced priests the same rule may be applied as sufficed for the people, and the character and quality of the apostles works should be allowed to declare their truthfulness, and explain the source of their authority.

III. The apostles thought of thee (Act_4:9-12). They firmly declare that they had wrought the miracle by Divine power entrusted to them; and that they had exerted that power by the authority of that very Nazarene whom they had crucified, but who was risen, and sending forth that grace of which the miracle of healing was an outward sign. The apostles teach us to look upon the miracle--and all the cycle of apostolic miracles--as being signs of--

1. The Divine presence: the Lord was present to heal.

2. The Divine witness, giving public attestation to their teachings and preachings; and--

3. The Divine work, which is to recover men from all the ill and woes brought in by sin, redeeming them from both sin and sins effects. Conclusion: Miracles are fitting modes of persuasion only for the unscientific ages and peoples. They are witnesses to eye and feeling for those who are mainly influenced through the senses rather than through the mind. Therefore the age of miracles has ceased; and the ever-working miracle of Gods converting and renewing grace in mens hearts and lives suffices to convince all open souls that Jesus the Risen is the One, only, all-sufficient Saviour still. (R. Tuck, B. A.)

The pre-eminence and power of the name of Jesus Christ of Nazareth

These are manifest--

I. In the necessity for the gospel, and in its corresponding nature. Two correlative words summarise the whole Bible--sin and salvation. But our knowledge of these is not derived from the same source. There is a distinction between what is revealed and what is only recorded in Scripture. Salvation is revealed. But sin is only recorded. It was already in the world, and the consciousness of it was interwoven with human experience before salvation was proclaimed (Rom_3:20). The Scriptures assume this terrible fact. All their warnings, invitations, and promises are based upon it. All the rites prescribed in the Old Testament and all the forms of worship recognised in the New take it for granted. It lies at the foundation of all prayer. The Scriptures also directly assert it. All have sinned, and come short of the glory of God. The most formal and elaborate argument of the Bible (the Epistle to Rome) sustains these assertions. On the dark background of natural religion, by which all men are tried and found guilty, the glorious gospel shines resplendent. Jesus Christ is not a light, but The Light of the world, without which there is no deliverance from the power of darkness. God has laid at the foundation of all revealed theology, and of all Christian effort, that Stone which foolish builders have rejected, and has graven upon it this indelible inscription, Neither is there salvation in any other--for there is none other name under heaven given among men whereby we must be saved.

II. In the biblical history of that name. It is not a mere collection of arbitrary titles, but the embodiment of the Divine nature and purpose. The Elohim created the heavens and the earth; but Jehovah Elohim entered into covenant with man. This new name (Exo_6:3) runs through and characterises the Old Testament economy, until its last prophet proclaims the promise, Jehovah whom ye seek shall suddenly come to His temple; even the Angel of the Covenant, whom ye delight in (Mal_3:1). The New Testament revelations begin with the fulfilment of the promise that closes the Old. Jesus is the human name of the Covenant Angel. In the synagogue at Nazareth He claims to be the Anointed of God, and from that time His words evoke the recognition of His nature and His mission. Andrew declares, We have found the Messias, and Philip confirms the testimony. Nathanael falls down before Him, and says, Rabbi, Thou art the Son of God, Thou art the King of Israel. The woman of Samaria exclaims, Is not this the Christ? Peter falls prostrate at His feet, crying out, Depart from me, for I am a sinful man, O Lord! and No man can call Jesus Lord, but by the Holy Ghost. Now He is not only Jesus, He is Jesus the Christ, and Our Lord Jesus Christ. That name is above every name. It translates the ineffable name of Jehovah into human speech, and interprets it to human hearts. It runs through and unifies all Scripture. It embodies the expressed essence of a thousand titles, by which all that is glorious and amiable in God and man, in heaven or earth, is appropriated to Him.

III. In the constitution of His person. The Incarnation of the Son of God is the most stupendous fact in the history of the universe. This it is that makes His name Wonderful. This is the foundation God has laid in Zion, and calls upon men and angels to behold--the elect, tried, and precious stone, rejected of men, but made in the Divine plan and in human experience, the head of the corner. And that which demonstrates this stupendous fact as the power of God unto salvation is the revealed purpose that Jesus Christ should come in the flesh to be the propitiation for our sins, and not for ours only, but also for the sins of the whole world. Among the human builders there are none whose speech is so utterly confounded, and whose wisdom is more manifestly taken in their own craftiness, than those who undertake to re-write the life of Jesus Christ of Nazareth, to explain His mission, and the confessed power of His name, omitting the recognition of His Deity, and the cleansing power of His atoning blood. Regarded simply as a man and a teacher, He is a bundle of contradictions. For while we are not competent to set limits to the Almighty, we do know what man can do; and we know that no uninspired and deceitful man could have drawn this consistent portraiture of the incarnate God. It is only when we add to the human name and nature of Jesus--the Divine attributes and purposes of which the angels sang when they declared Him to be a Saviour who is Christ the Lord (Luk_2:11)--that we can apprehend the truth and grace which shine out in all His recorded ministry, or the power with which the story of His life comes home to the universal heart.

IV. In the offices that name describes, and for the execution of which He is qualified by the constitution of His wonderful person.

1. He is that Prophet whose coming Moses predicted, and for whose teaching he challenged an absolute credence. His instructions prepare the way for the effectual application of His sacrifice.

2. This Prophet is also the great High Priest, and by the one offering of Himself He has both satisfied Divine justice, and for ever perfected them that are sanctified.

3. Moreover, our Lord Jesus Christ is King. His royal power underlies and gives efficacy to His prophetic and priestly offices.

4. These offices impart a Divine efficacy to the facts of His death and resurrection. He died as a Prophet and Martyr, to confirm His testimony. He died as a King, to conquer death, and him that hath the power of it. He died as a Priest, that by His precious blood He might redeem and purify unto Himself a peculiar people.

V. In all true preaching of the gospel. The power of God unto salvation resides in the gospel, i.e., in the open proclamation of the truth as it is in Jesus; and demonstrates itself in them that believe. All power, says the ascending Saviour, is given unto Me; go ye, therefore, and teach all nations. So the apostles understood it, and because they believed, therefore have they spoken. When the Jewish council charged them to speak no more to any man in this name, they answered, We cannot but speak the things we have seen and heard. Wherein consisted their inability to keep silence? Doubtless they were constrained by loyalty to Christ. But their loyalty ran much deeper than the external commandment. It was but another name for a Divine sympathy and oneness with Him. (H. J. Van Dyke, D. D.)

If we this day be examined of the good deed.--

Giving the reason

Let us see that we can give a good reason for our work, both to ourselves and also to others. It is well for us again and again to question ourselves as to the real motives and, as far as we can predict them, the probable results of our actions. Let us see that we can give thoroughly satisfactory answers to questions about whose real meaning there can be no possible doubt. Questions such as these, Why do I teach in the Sunday school? Why ought I to teach? What should be the reason for and the object of my instruction? Dont let us be satisfied with merely general and indefinite answers, such as, Because it is right, or Because it is known and admitted to be a good work. The real answer should be of this kind, It is most important that these children and these young people should have a thorough knowledge of the life and words, the example and teaching of the Lord Jesus Christ. They should be taught to seek for and be guided by His Spirit, they should be prepared for the many temptations they will meet in the world. The conscience must be made tender and able to discern between good and evil. The will must be strengthened so that they may be able to persevere in that course of life which they perceive and know to be right. Moreover, since the conflict upon which they will enter will be of lifelong duration, it is most important that they should be trained to live a disciplined life; that they should be taught that the Church, besides being a school, is also an army, the members of which should lead disciplined lives; that they should learn that a means and a method and a safeguard is provided against all forms of temptation by means of this discipline. The district visitor should also be able to answer the same questions. They must answer both themselves and others. From the nature of their work they are more likely to be criticised than the Sunday-school teacher; for they deal with those of mature years, with those who can form an opinion, and who are not slow to detect and judge their motives. Let people see, then, that our object is helpfulness. Teach them how many are, by sad experience, proved to be impotent to carry on the struggle of life; tell them how we would instruct them in the laws of life, and help and strengthen them to live happier and healthier lives. St. Peter pointed to effects produced; we must do the same; we must show men and women how those who are really obedient to the teaching of Christ and the discipline of the Church are more able to fulfil the duty to which God has called them. (W. E. Chadwick, M. A.)

May I never be disposed to apologise for any good deed which I may have wrought in the name of Jesus, no matter who may be offended thereby. May I never be tempted to give to myself any glory for anything that has been wrought through me by the Holy Ghost. May I not be moved by any regard for the opinions of what is called cultivated society or the opinions of materialistic scientists to attempt to explain away, or explain on some natural principle, that which has been wrought by the supernatural grace of God, by the power of faith in Jesus. May I never be ashamed of Jesus because of the opprobrium thrown on Him by His enemies. Jesus of Nazareth: call Him so, bigoted churchmen; call Him so, powerful worldlings; call Him so, cultivated sceptics; but He is Jesus, and whether of Nazareth, or Bethlehem, or Jerusalem, or earth, or heaven, faith in His name has healed millions, and not a single soul has ever been healed by faith in any other name. (C. F. Deems, LL. D.)

This is the Stone which was set at nought of you builders, which is become the Head of the corner.--

The corner stone

is the top stone at an angle of the building of great weight and importance in their roofs, built of solid fiat stones, to admit of being walked upon. Christ as the Corner Stone united Jews and Gentiles, as He united the two natures, the Godhead and the manhood. His own name must have helped to endear this Psalm to the apostle (1Pe_2:4-7). (Bp. Jacobson.)

Men as moral architects

These words, borrowed from Psa_118:22, are also quoted by all the evangelists except John, and are applied to the Jewish leaders who professed to be the builders of the temple of religion. All men are builders in some form or another. Man is a constructive creature. Some are building scientific systems, some mercantile schemes, some social institutions. All are building their own character. The text suggests--

I. Mans great need as a moral builder--a foundation stone. A good foundation is essential to a good building.

1. Is it a system that man is building? He must have a foundation principle which will give strength and unity to all the parts.

2. Is it an institution--social, political, or ecclesiastical? It must be based on some good reason.

3. Is it character? Whatever a mans governing disposition, whether sensuality, avarice, ambition, selfishness, or benevolence and religion, that is the foundation of his character.

II. Mans great error as a moral builder. Men reject the Divine--

1. In their system of thought. The world teems with intellectual buildings, some of a grand and imposing character; but they have no Divine truth for their foundation. These, like houses on the sand, are constantly tumbling down. The ever-swelling river of history bears on its bosom the wrecks of many such.

2. In their institutional arrangements. A truculent expediency, a false philanthropy, a perverted religious sentiment, form the basis of many political, social, and religious institutions. These cannot stand; many have tumbled down; some are tumbling now; all must go.

3. In their practical enterprises. Schemes of business are launched, great companies are built up, whose foundations are chicanery and fraud, and sooner or later they fail.

4. In their moral character. Mans character is made up of habits, habits are made up of acts, and acts start from principles which lie at the foundation. But the principles are not Divine. They are selfish, not benevolent; carnal, not spiritual; atheistic, not godly. All these are wood, hay, stubble, and cannot last.

III. Mans ultimate discovery as a moral builder. One day he will find the Divine, which he rejected, supreme.

1. This is often fulfilled in the individual characters of men--in the history of all who have been genuinely converted. The stone which they once set at nought, through the renovating grace of God, becomes the head of the corner. Christ, whom they once despised, becomes their all in all.

2. This is being gradually fulfilled in the life of society. As the old systems, institutions, and enterprises in society which have been founded on wrong principles totter and fall, society begins to look out for a firmer foundation--for the Divine--and the rejected stone in many cases is becoming the head of the corner. The varied edifices in social life are becoming Diviner things.

3. This will be fully realised in the final history of the world. Christ whom the world had rejected, will be the subject of every thought, the spirit of every system, the spring of every activity, the sweetness of every pleasure, the glory of every distinction. He shall be all in all. What a terrible discovery for Christs rejecters! (D. Thomas, D. D.)

Christ the Head of the Corner

Christ acts in a two-fold capacity in the building up of human life. He is the foundation (1Co_3:2; 1Pe_2:4-7); and the stone which crowns the edifice and gives it completeness, unity, and strength. He is thus the Alpha and Omega, the first and the last. The text sets forth Christ in the latter of these two capacities. Man without Christ is incomplete, disorganised, and weak; in Him he has perfection, oneness, and power. We see this--

I. In the history of the races. Before Christ came humanity lacked its full development. Never before the Advent was there an exhibition even in the ideal of what man could be. Just as man was the crown and perfection of Gods handiwork in creation, so is Christ the crown and perfection of man. And wherever Christ is not accepted and placed in His true position, the fatal flaw of incompleteness is apparent. Note, too, the disintegration of humanity before Christ came, and where Christs supremacy is not recognised. One is your Master, etc., is the secret of the unity of mankind. Weakness, too, is stamped upon all ancient nationalities, in spite of high civilisation and bloated armaments, part of iron and part of clay. Hence their non-survival. Internal weakness, prophetic of sure decay, is the fate of every nation that rejects the Head of the Corner.

II. In the experience of the individual. These principles hold good of mans--

1. Intellectual life. Ancient and modern antichristian philosophy were and are defective, lacked coherence, had and have no power to quicken. The truth as it is in Jesus alone can survive, because it has in it all that man needs to know, appeals to all his faculties, reason, imagination, etc., and thoroughly satisfies the mind. Then it is a complete and well-rounded unity, and by accepting it mans intellectual nature becomes at one with itself and with the other faculties. And finally the words of Jesus are spirit and are life.

2. Moral life. One thing thou lackest is the allegation against all systems and men out of Christ, and how true Rom_8:1-39. is of all the unregenerate! Dead in trespasses and sins completes the fatal category.

3. Business life. The fatal lack here is that of the ennobling motive, Do all to the glory of God. Men are distracted because of the want of a cohering commercial principle such as Ye serve the Lord Christ would supply. And all enterprises are impotent to do more than supply mans physical needs which are not animated by the Spirit of Christ.

III. In the government of the family. (J. W. Burn.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Act 4:7. Ἐπυνθάνοντο) they began asking, in many words, as if it were a matter unknown or obscure. To it corresponds γνωστὸν, Be it known, Act 4:10.—δυνάμει, ὀνόματι, by what power or name) Something had been reported to them of the words of Peter, ch. Act 3:6; Act 3:12; Act 3:16 [as they use the very same words, name and power]. And this very expression (viz. ‘name’) is admirably repeated by Peter, Act 4:10; Act 4:12.—ἐποιήσατε, have ye done) They speak ambiguously: they do not say, have ye healed?

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_4:7. The apostles were placed in the midst (ἐν τῷ μέσῳ, comp. Mat_14:6; Joh_8:3), so that they might be seen by all; and, for the purpose of ascertaining the state of matters which had occasioned the popular tumult of yesterday, the question is first of all submitted to them for their own explanation: By what kind of power[156] (which was at your command), or by what kind of name (which ye have pronounced), have ye done this (the cure which, they were aware, was the occasion of the discussion)? Erroneously, Morus, Rosenmüller, and Olshausen have referred τοῦτο to the public teaching. For the judicial examination had to begin at the actual commencement of the whole occurrence; and so Peter correctly understood this τοῦτο, as Act_4:9-10 prove.

ἘΝ ΠΟΊῼ ὈΝΌΜΑΤΙ] The Sanhedrim certainly knew that the apostles had performed the cure ἘΝ ὈΝΌΜΑΤΙ ʼΙ. ΧΡΙΣΤΟῦ (Act_3:6), and they intended to found on the confession of this point partly the impeachment of heresy and blasphemyas the Jewish exorcists were accustomed to use names of an entirely different kind in their formulae, namely, those of the holy patriarchs, or of the wise Solomon, or of God Himself (see Van Dalen, de divinat. Idol. V. T. p. 520)and partly the charge of effort at rebellion, which might easily be based on the acknowledgment of the crucified insurgent as the Messiah.

ὑμεῖς] you people! with depreciating emphasis at the close.

[156] Observe the qualitative interrogative pronouns.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 4:7 . ἐν τῷ μέσῳ : according to the Mishnah the members of the court sat in a semicircle, see Hamburger, u. s. , to be able to see each other. But it is unnecessary to press the expression, it may be quite general, cf. Mat 14:6 , Mar 3:3 , Joh 8:3 . On the usual submissive attitude of prisoners, see Jos., Ant. , xiv., 9, 4. In this verse R.V. supplies “was there” as a verb, Annas being its subject. Various attempts to amend the broken construction all the proper names are in the nominative (not in accusative as T.R.), so W.H [151] , R.V., Wendt, Weiss; . reads συνήχθησαν , so Blass in β . ἐν ποίᾳ : by what kind of power; or may = τίνι , Act 23:34 ἐν ποίῳ ὀνόματι : in virtue of what name? “nomen hic vis ac potestas” Grotius and Wetstein, in loco . They ask as if they would accuse them of referring to some magical name or formula for the performance of the miracles, Act 19:13 (on ὄνομα see Act 3:16 ), cf. LXX, Exo 5:23 . Probably they would like to bring the Apostles under the condemnation pronounced in Deu 13:1 . “So did they very foolishly conceit that the very naming of some name might do wonders and the Talmud forgeth that Ben Sadha wrought miracles by putting the unutterable name within the skin of his foot and then sewing it up,” J. Lightfoot. ὑμεῖς : as if in scorn, with depreciatory emphasis at the close of the question, so Wendt, and Blass, Grammatik des N. G. , p. 160. τοῦτο : not this teaching (Olshausen), but the miracle on the lame man.

[151] Westcott and Hort’s The New Testament in Greek: Critical Text and Notes.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

By what authority.

Against such as brag of a succession of persons, without a succession of doctrine, and by that means beat down the true ministers of the word, so far forth as they are able.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

By what power or . . . name have ye done this--thus admitting the reality of the miracle, which afterwards they confess themselves unable to deny (Act 4:16).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 7. By what power, or by what name, have ye done this?] It seems that this council were convinced that the lame man was miraculously healed; but it is very likely that they believed the whole to be the effect of magic; and, as all intercourse with familiar spirits, and all spells, charms, c., were unlawful, they probably hoped that, on the examination, this business would come out, and that then these disturbers of their peace would be put to death. Hence they inquired by what power, ενποιαδυναμει, by what supernatural energy or in what name, by what mode of incantation; and who is the spirit you invoke, in order to do these things? False prophets, reputed witches, wizards, &c., were to be brought before the sanhedrin, to be by them judged, acquitted, or condemned, according to the evidence. Some think the words should be thus understood: Who gave you authority to teach publicly! This belongs to the sanhedrin. What, therefore, is your authority, and who is he who gave it to you?

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

7. In what power They do yet seem to have some zeal of God. For they feign that they are careful that the honor due unto God may not be given to any other. Name is taken in this place for authority. In sum, they deal as if they were most earnest defenders and maintainers of God’s glory. In the mean season, their importunateness is wonderful, in that they go about to drive the apostles to make denial, by asking many questions concerning a manifest matter, and to wring out by fear some other thing than they had confessed. But God doth bring their crafty wiliness to nought, and maketh them hear that which they would not.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(7) And when they had set them in the midst.—The Sanhedrin sat in a semi-circle, the president being in the middle of the arc, the accused standing in the centre.

They asked.—Literally, were asking. They put the question repeatedly, in many varying forms.

By what power, or by what name, have ye done this?—Literally, By what kind of power, or what kind of name? apparently in a tone of contempt. They admit the fact that the lame man had been made to walk, as too patent to be denied. (Comp. Act_4:16.) The question implied a suspicion that it was the effect of magic, or, as in the case of our Lord’s casting out devils, by the power of Beelzebub (Luk_11:15; Joh_8:48). There is a touch of scorn in the way in which they speak of the thing itself. They will not as yet call it a “sign,” or “wonder,” but “have ye done this?”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

7. And when they had set them in the midst] The council or Sanhedrin was assembled as the Beth-din, in the house of judgment.

they asked, By what power, or by what name, &c.] For power, the original has the same word as is used so often of Christ’s miracles, and generally rendered mighty works. Name is = authority. The force of the expression is perhaps felt better, if the preposition ἐν be rendered literally in rather than by; certainly so in the second member of the sentence.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And when they had set them in the midst,.... Of the assembly, as the Ethiopic version adds; in the middle of the sanhedrim, which sat in a semicircular form; or as the Jews express it, as the half of a round corn floor, or as a half moon, and not in a perfect circle; because it was necessary that the contending parties, and the witnesses, might go in and speak before them all (b); so that those that were set before them, were placed in the middle of them: and here Peter and John were set; so the Arabic version renders it, "when they set both": they sent for them out of the hold, or custody, where they had been all night, and ordered them to be brought before them, to be examined about their doctrine and practice:

they asked, by what power, or by what name have ye done this? they inquired of them, whether it was by a natural, or by a divine, or by a diabolical power, that they had wrought the cure upon the lame man? whether it was by the use of medicine, or by the help of magic art, and the assistance of the devil, which they were very ready to charge Christ and his disciples with? or whether they pretended to a divine and supernatural aid? and also what name they had made use of, and by whose authority they acted?

(b) Misn. Sanhedrin, c. 4. sect. 3. & Bartenora in ib.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

7 And when they had set them in the midst, they asked, By what power, or by what name, have ye done this?

Ver. 7. By what power] God’s, or the devil’s? in God’s name, or by the black art?

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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

By what power ... - A similar question was put to Christ in the temple, Mat 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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

By what authority? Is it by your own authority, or that of some other, you have healed this lame man? They wished the know if it was a true miracle, or the effects of some secret magic or enchantment. The knowledge of this kind of affairs belonged to them. It was their duty to repress the attempts of false prophets, seducers, and magicians. But they might easily discover that the apostles were far removed from any thing of this kind. The simple narration of the fact was enough to acquit them. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

When they had set them in the midst; the sanhedrim, or great council, did sit in a circular form; and the apostles being to answer for themselves, were placed so as they might better hear and be heard.

By what power; natural, or supernatural and Divine?

By what name? At whose command, or in whose authority? They inquire whether they did pretend to be prophets, or persons extraordinarily sent, &c. Though the miracle which they had wrought showed sufficiently by whose power it was done, yet of this they were willingly ignorant, and inquire only that they might find matter out of the apostles’ own mouths, for which they might blame or punish them.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

7. In the midst—If we may suppose the Sanhedrin sat in its customary semicircle, our apostles must have stood, attended by the healed lame-born, nigh its centre, facing the august Caiaphas, with his high-priestly assessors on either side, who may be supposed to propose the solemn question. (See notes on Mat_26:3, and Act_6:12-15.)

By what power… name—They ask not, Have ye indeed performed a miracle? but, By what authority? By medical, magical, demoniacal, or divine?

Or name—Incantators and exorcists were accustomed to perform their prodigies in the name of some mighty one, as Solomon, Abraham, Raphael, or God.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Inquired for asked, A.V.; in for by, A.V. In what name; poiov, what, means exactly, "what kind." The miracle might have been wrought, as it seemed to them, by Beelzebub, or by magic (Luk_15:15, etc.; Act_13:6 Act_19:19, etc.) as well as by Divine power and in the Name of God. They asked which it was. In the Greek there is an emphasis upon the "ye," which is placed last, equal to "such as you," unlearned and contemptible men.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

By what name - By what authority, have ye done this? - They seem to speak ambiguously on purpose.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

7. When the court was assembled, the prisoners were introduced, and the cripple, who had been healed had the boldness to appear by their side. (7) " And placing them in the midst, they asked, By what power, or by what name, have you done this? "

This is not the first time that Peter and John had been together in the presence of this august assembly. As they gazed around for a moment, and recognized the faces of their judges, they could not fail to remember that terrible morning when their masters stood there in bonds, and they themselves, full of fearful misgivings, stood in a distant part of the hall, and looked on. The fall, and the bitter tears of Peter, on that occasion, were now a warning and a strength to them both, and their very position brought to mind some solemn words of Jesus which had never acquired a present value till now. "Beware of men: for they will deliver you up to the councils, and they will scourge you in the synagogues, and you shall be brought before governors and kings for my sake, for a testimony to them and the Gentiles. But when they deliver you up, be not anxious how or what you shall speak; for it shall be given you in the same hour what you shall say. For it is not you that speak, but the spirit of your father that speaks in you." Cheered by this promise, they now stand before their accusers and judges with a boldness unaccountable to the latter.

The prisoners had been arrested without a formal charge being preferred against them, and the court was now dependent upon what might be extorted from them, for the ground of their accusation. The question propounded to them is remarkable for its vagueness. By what power, or, in what name, have you done this? Done what? might have been the answer. Done this preaching? or this miracle? or what? The question specified nothing. There was no one particular thing done by Peter, on which they dared fix attention; but they frame an indefinite question, in attempting to answer which they evidently hoped he would say something on which they might condemn him.

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

7. Set them in the midst. The high priest acted as president, and the members were arranged in a semi-circle around him, with the prisoners in front. By what power? They could not deny the miracle, but they thought that it had been done by some incantation. They ask an explanation.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

7. ἐν τῷ μέσῳ, in the midst. The council or Sanhedrin was assembled in the Beth-din or Judgment-hall.

ἐν ποίᾳ δυνάμει, by what power. The noun here is the same which is used often for ‘a mighty work,’ and so has the force of ‘miraculous power.’

ἢ ἐν ποίῳ ὀνόηατι. Literally ‘in what name.’ But ὄνομα is constantly used in the sense of authority. In this second member of the sentence, the literal translation is the most forcible. Cf. Peter’s very words in Act 3:6.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

7.] ἐν ποίᾳ δυνάμει—not = ἐν π. ἐξουσίᾳ, ‘in what authority,’—but in what (manner of) power; of what kind was the enabling cause, the element in which, as its condition, the deed was wrought?—ἐν ποίῳ ὀνόματι—not ‘in what name,’—i.e. ‘by whose authority,’ but by (‘in,’ see above) what (manner of) name, spoken: see ch. 3:6, 16; Jos. Antt. viii. 2. 5.

τοῦτο, not the teaching (Olshaus., &c.),—nor both the miracle and the teaching (Heinr.), but the miracle: and that only.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

What power - what name. Lit., what sort of power; what kind of name.

Have ye done. The ye closes the sentence in the Greek with a contemptuous emphasis : you people.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.