Acts 4:8–12

Acts 4:8 — "Filled with the Holy Spirit" Luke's phrase is deliberate and programmatic. This is not merely Peter's personal courage or rhetorical skill on display — it is the fulfillment of Jesus' own promise in Luke 12:11–12: "When they bring you before the synagogues and the rulers and the authorities, do not be anxious about how you should defend yourself or what you should say, for the Holy Spirit will teach you in that very hour what you ought to say." The same Peter who denied Christ three times before a servant girl (Luke 22:54–62) now stands before the highest religious authority in Israel and speaks with prophetic boldness (παρρησία, parrēsia). The Holy Spirit is thus explicitly identified as the agent of apostolic proclamation — the one who transforms fear into testimony.

Peter addresses them formally: "rulers of the people and elders of Israel." This is the Sanhedrin — the body that condemned Jesus to death. Peter knows his audience and does not flinch from it. The formal address also signals that what follows carries public, official weight. This is not a private conversation; it is an apostolic kerygma delivered to the governing authorities of the covenant people.

Acts 4:9 — "A good deed done to a crippled man" The Greek word for "good deed" (εὐεργεσία, euergesia) carries the sense of a benefaction, a gift freely given. Peter's point is rhetorical and piercing: the Sanhedrin has summoned them to account for healing a man who had been lame from birth (Acts 3:2). The implied absurdity is palpable — why should a miraculous cure require a criminal defense? Peter's framing immediately puts his accusers on the back foot. The question "by what means" (ἐν τίνι, literally "in whom" or "by what name") anticipates the answer Peter is about to give and foreshadows the crucial word name (ὄνομα) in verses 10 and 12.

Acts 4:10 — "In the name of Jesus Christ of Nazareth" Peter now answers the implied question head-on. The healing was performed "in the name of Jesus Christ of Nazareth." In the biblical and Jewish tradition, a name is not merely a label but a vessel of identity and power — it participates in the reality of the person it designates. To act "in the name of" Jesus is to act in the power and authority of the risen Christ himself. Peter immediately inserts two sharp theological stakes into the ground: "whom you crucified" — directly implicating the Sanhedrin — and "whom God raised from the dead." The resurrection is not a pious addendum; it is the vindication of the name and the source of its power. The healed man "standing before you whole" is living, present, irrefutable proof of the resurrection's reach into the world. His healed body is a sign of the new creation inaugurated by Christ's rising.

Acts 4:11 — The Rejected Cornerstone Peter quotes Psalm 118:22: "The stone which was regarded as worthless by you, the builders, which has become the head of the corner." This is one of the most cited Old Testament texts in the New Testament (cf. Matt 21:42; Mark 12:10; Luke 20:17; 1 Pet 2:7), establishing it as a key stone (pun intended) of early Christian typology. In its original context, the psalm likely referred to Israel's unexpected exaltation among the nations. But Peter, following the hermeneutical practice of Jesus himself (Luke 20:17), reads it Christologically: the stone is Jesus. The "builders" who rejected him are the very religious leaders standing in judgment before him. The "head of the corner" (κεφαλὴν γωνίας, kephalēn gōnias) refers to a cornerstone — the foundational stone upon which an entire building is aligned and secured. The rejected one has become the very principle of structural coherence for all of God's redemptive purposes.

Acts 4:12 — "Salvation in no one else" This verse is among the most theologically concentrated sentences in all of Scripture. The Greek is emphatic: "And there is not salvation in any other" (καὶ οὐκ ἔστιν ἐν ἄλλῳ οὐδενὶ ἡ σωτηρία). The word σωτηρία (sōtēria, salvation) deliberately echoes the name Yeshua (Jesus), which means "YHWH saves." The healing of the lame man is thus not just a physical miracle but a sign of the deeper healing — salvation — that only Christ can offer. "No other name under heaven" encompasses the totality of cosmic and human reality. The phrase "given among men" (δεδομένον ἐν ἀνθρώποις) carries the passive divine construction: God has given this name. Salvation is not humanity's achievement but God's gift, mediated through the particular, historical person of Jesus of Nazareth. The final phrase, "by which we must be saved" (ἐν ᾧ δεῖ σωθῆναι ἡμᾶς), uses the Greek δεῖ (dei), expressing divine necessity — salvation must come through this name because it is God's own ordained way.

Catholic tradition has consistently read Acts 4:12 as one of the clearest scriptural foundations for the Church's teaching on the universal and exclusive mediation of Jesus Christ. The Second Vatican Council's Lumen Gentium (§14) affirms: "Basing itself on Scripture and Tradition, it teaches that the Church, now sojourning on earth as an exile, is necessary for salvation." Yet it is critical to note that the Council grounds this ecclesial necessity precisely in Christ's necessity — the Church is the ordinary instrument of the salvation that belongs uniquely to Jesus. Redemptoris Missio (§5) of John Paul II quotes Acts 4:12 directly as the bedrock of the Church's missionary mandate: "This statement is not simply a formula of faith; it is the proclamation of a saving event, addressed to those who want to know how to be saved."

The Church Fathers were equally unequivocal. St. Cyprian of Carthage, drawing on this verse, formulated his famous axiom: extra Ecclesiam nulla salus ("outside the Church there is no salvation") — not as a statement of condemnation but as a positive affirmation that Christ, who is inseparable from his Body the Church, is the one and only Savior. St. John Chrysostom (Homily XI on Acts) marvels at Peter's transformation, attributing it entirely to the Spirit: "See how filled with confidence he is — he who shortly before was trembling at the voice of a doorkeeper."

The Catechism of the Catholic Church (§432) meditates on the very name of Jesus: "The name 'Jesus' contains all: God and man and the whole economy of creation and salvation. To pray 'Jesus' is to invoke him and to call him within us. His name is the only one that contains the presence it signifies."

This passage also illuminates the Catholic theology of the sacramental name — the invocation of Christ's name in baptism, anointing, and the Eucharist is not a mere formula but an act of salvific power, continuous with Peter's invocation at the Beautiful Gate.

For Catholics living in a culture that prizes religious pluralism and is suspicious of exclusive truth claims, Acts 4:12 can feel uncomfortable — even embarrassing. Yet the verse demands engagement rather than evasion. Peter does not proclaim Christ's uniqueness out of cultural triumphalism but from firsthand witness of a resurrection that changed everything. The Catholic today is called to the same parrēsia — that bold, Spirit-given confidence — not in argument, but in life.

Concretely, this passage invites an examination of the names we actually invoke when we are in crisis, when someone we love is sick, when we ourselves are desperate. Do we truly believe that the name of Jesus carries the power Peter describes, or have we quietly domesticated it into a polite closing to prayers? The healing of the lame man was preceded by a direct, public invocation: "In the name of Jesus Christ of Nazareth, rise up and walk" (Acts 3:6). Catholics are called to recover this confidence in the name — in the Rosary, in healing prayers, in blessing a child, in facing death. Additionally, Peter's boldness before hostile power offers a model for Catholics called to witness in secular or hostile professional environments: the Spirit is given precisely for those moments.