Rather, “recognized,” “began to realize.” Peter already had made clear to the Sanhedrin that his power came from Jesus of Nazareth. Now, as the Jewish leaders sought to account for the apostles’ boldness in teaching in spite of their lack of formal training, they came to realize that Peter’s way of speaking was also that of Jesus. Not only his power to heal, but his message and the mode of its presentation, were all derived from Christ. To the Sanhedrin it must have been as though Jesus were again living before their eyes, in the persons of His two disciples. So should it ever be with all those who truly follow the Christ. To the Christian who speaks for his Master today, the most telling conviction and power come from his having been with Jesus in prayer, in meditation, and in companionship in all the activities of life. This sort of fellowship with the divine Lord brings an inestimable privilege, a transforming power, and a grave responsibility in Christ’s service.

Gr. idiōtēs, from idios, one’s “own.” The word here refers to a common man, a private person, in contrast with one in an official position. The disciples held no recognized rank as religious teachers. They were without a particular office or calling, or the culture required for such calling. The word idiōtēs has a curious later history. Latin reproduced idiōtēs, with scarcely an alteration in spelling, as idiota. It passed from this into modern European languages as a term to describe ignorance and the incapacity attached to it. Hence our present word “idiot.” As used by Luke, this word did not mean that Peter and John were men devoid of intellect, but rather that they were not public men. That was why the members of the Sanhedrin felt outraged that the apostles attempted to do the work of religious teachers.

Gr. agrammatos, “unlettered,” that is, “uneducated,” from the standpoint of the letters and traditions of the Jews. The scribes, on the other hand, were known as grammateis, “letter men.” The Jewish leaders, noting that Peter and John had not been educated as scribes, would naturally conclude that such ignorant men were not qualified to be religious teachers.

As far as is recorded, John had not spoken, but doubtless by look and bearing, and perhaps by words not recorded, he obviously revealed similar courage.

 Gr. parrēsia, from the words pan, “all,” and rhēsis, “speech”; thus the word means “freedom of speech,” and so, “boldness.” The word implies a freedom and readiness of speech such as would not be expected from one untrained in teaching. Parrēsia had been characteristic of the Lord’s teaching, which was done “openly” (Mark 8:32). From now on it was also to be a distinctive feature of the work of the apostles, as with Peter here, and with Paul (see Acts 28:31; 2 Cor. 7:4). Parrēsia was a characteristic of John in the confidence he showed in approaching God (1 John 4:17; 1 John 5:14).

The Greek implies “considering” as well as “beholding.”