1 Even though the apostles and others had embraced Christianity, they were still observing some of the old Jewish traditions such as assembling in the temple for prayer at certain hours of the day. They still went up to the temple to pray at 9 a.m., noon, and at 3 p.m. (ninth hour) which was also the time for the evening sacrifice. The largest crowds would be in the temple area at that time of the day. The Jewish authorities were not disturbed with their continued activities. Of course they were filled by the Holy Spirit, and they possessed a boldness that they had not had previously. Their prayers were prayed in the name of Jesus now, and no more did they bring sacrifices to the temple area. Jesus was their Supreme Sacrifice, and prayers were offered in Jesus' name. The healing that was about to take place in the name of Jesus, and the subject of Peter's sermon would change all that soon.
2 And a certain man, lame from his birth, was carried, whom they laid daily at the gate of the temple which is called Beautiful, to ask alms of them that entered into the temple; 3 Who, seeing Peter and John about to go into the temple, asked an alms.
2, 3 A congenital cripple was carried daily to be stationed at the Beautiful Gate or door of the temple to beg for alms. When Peter and John approached him, he did what he had always done - beg for alms (eleemosunen) - a gift which was motivated by mercy and compassion for the poor. Three pillars of the Jewish faith according to the rabbis were - the Torah, worship, and the showing of kindness or charity. The Jews had compassion upon the less fortunate as should Christians. As Peter and John approached the door, the paralytic received no money, but actually received more than he asked for. How many ask for a morsel when grace could provide a banquet of blessings?
4 And Peter, fastening his eyes upon him, with John, said, Look on us. 5 And he gave heed unto them, expecting to receive something from them. 6 Then Peter said, Silver and gold have I none, but, such as I have, give I thee. In the name of Jesus Christ of Nazareth, rise up and walk. 7 And he took him by the right hand, and lifted him up; and immediately his feet and ankle bones received strength.
4 - 6 Luke gives his readers a moving picture of what took place. The rugged fishermen approach the door of the temple, and the man cries out, "Alms, Alms, Alms," repeating like a stuck phonograph record as he had done hundreds of time a day. The fishermen admonished the cripple to "Look on us (blepon eis emas)." Of course they got the beggar's undivided attention, for he "gave heed" or "paid close attention." Did he expect a display of unusual generosity? His heart must have received a stab of disappointment when Peter announced that they had no money (no silver or gold coins). What they were about to give the cripple was better than money. Peter was not about to heal the cripple in his name, but he said, "In the name of Jesus Christ of Nazareth, start walking and keep on walking." To speak 'in a name' represented a person and is an extension of that person's being and personality. To speak in Jesus' name was to invoke His authority and power. The word translated start walking (peripatei) is present tense, active voice, and imperative mood meaning "to walk around," "take a stroll" or "walk here and there." This activity was what Jesus was doing by the sea (Matthew 4:18); He was taking a stroll by the Sea of Galilee when He saw Simon Peter and Andrew and called them to be His disciples. Jesus was also taking a stroll when He walked on the waters (Matthew 14:25). Someone has said, "When our God does something wonderful, He starts with a difficulty. When He does something very wonderful, He starts with an impossibility!" So it was with the lame man; he was helpless but not hopeless.
7 Peter reached out his hand taking the right hand of the paralytic lifting him up. Immediately (parachrema) or straightway the cripple was able to stand; his foot bones and anklebones on both feet received strength (made strong). The healing was not gradual or progressive, but immediately. Peter and John took no credit for the lame man's miraculous healing, because it was done by the power and authority of the Jewish carpenter that the Jews had crucified seven weeks ago. What follows in the life of the cripple prove it was a miracle by the power of God and His Son, Jesus Christ. 8 And he, leaping up, stood and walked, and entered with them into the temple, walking, and leaping, and praising God. 9 And all the people saw him walking and praising God; 10 And they knew that it was he who sat for alms at the Beautiful Gate of the temple; and they were filled with wonder and amazement at that which had happened unto him.
8, 9 The paralytic did three things of which there could be no mistake - he stood (esta), he leaped (exallomenos) and he walked about (periepatei). The word translated leaped here is a combination of two words (ek) and (hallomai). Luke used a rare word here (hallomai) used in Isaiah 35:6 (LXX), "Then (in the millennium) will the lame leap like a deer." After he had tried out his new limbs, he followed Peter and John into the temple. This was his first time to enter the temple; he was lame, blemished and denied access to the inner courts (Leviticus 21:17 - 20; II Samuel 5:8). He was now worthy to enter the house of worship. His activity in the temple was walking around, leaping, and praising (ainon) or extolling God. Note that the cripple praised God and not Peter and John. His shouts or outcries of praise caused the crowd to observe what had happened; they, too, joined him in praise to God. One wonders if someone may have thought he was a fanatic, of if an usher at the temple might have tapped him on the shoulder and asked him to be seated and not be too emotional. Nothing, absolutely nothing, however, could destroy this man's joy; he had a transaction with the Lord. For forty years he had been a cripple (Acts 4:22), no one was about to dampen his joy in the Lord, and it was no wonder that the people who knew him were amazed.
10 The temple crowd knew who the cripple was; it dawned on them that he was the beggar who sat at the door of the temple begging for alms. Wonder and amazement gripped the hearts of all those present. A chain reaction began - "the cripple's request for alms resulted in Peter's miracle, which produced the man's reaction which the Lord used to attract the attention of the people in order that Peter might have an audience to whom he would now preach his second great sermon after Pentecost (Yeager, Volume IX, p. 218).
11 And the lame man who was healed held Peter and John, all the people ran together unto them in the porch that is called Solomon's, greatly wondering."
11 To show his thanksgiving to Peter and John for what had happened to him, the cripple held tightly (kratountros) or hugged the apostles pouring out his love and gratitude for what had been done. All the commotion caused the crowd to gather together in Solomon's Porch - then Peter had his congregation; they were ready to preach the gospel. The people were greatly wondering (ekthamboi); and Peter, on the spur of the moment, was getting ready to preach. His sermon may have been about the same as the one he preached at Pentecost; however, he had a different congregation and he used different Old Testament passages as we shall see.
12 "And when Peter saw it, he answered the people, Ye men of Israel, why marvel ye at this? Or why look ye so earnestly on us, as though by our own power or holiness we had made this man walk? 13 The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son (Servant), Jesus, whom ye delivered up and denied in the presence of Pilate, when he was determined to let him go.
12 Peter addresses the Jews in a conciliatory manner - "Ye men of Israel;" this is their covenant name. The Apostle Paul uses the same manner in Philippians 3:5 when he tells his readers, "I (Paul)...am of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews...." As the result of the healing of the paralytic, a crowd had gathered. With a crowd of people all around him, Peter saw the opportunity to preach the gospel; they displayed no skepticism and there was no ridicule that was heard at Pentecost. The word answered (apekronato) or responded leads one to believe that Peter was responding to some inquiries as to how this miracle had happened, or perhaps Peter saw the look of astonishment and inquiry on their faces. Nevertheless, Peter began to address the Jewish congregation, "Don't marvel at the cripple's healing; why look at us like this had been done in our own power and holiness." Peter must immediately correct a wrong impression in the minds of his hearers. He uses his disclaimer to preach Jesus of Nazareth.
13 Since the congregation was made up of Jews, Peter appeals to their national history. Jehovah God Whom the Israelites had been worshiping since the days of Abraham, Isaac, and Jacob has been active in that He has glorified His Son, Jesus of Nazareth. The word translated Son (paida) can also be translated Servant or Child. The phrase (His servant) is found in Isaiah 42:1; 52:13. He is the One Whom you hailed into Pilate's court although Pilate, the procurator of Judaea from A. D. 26 - 36, found no fault in Him and was determined to let Him go free. Peter uses some strong words of condemnation - delivered up and denied. Contrasting what you Jews did, Jehovah God glorified this Son of Israel. Pilate, a Gentile, had more positive attitude toward Jesus than did His Own people. God glorified (edoxasen) or honored Him; the Jews delivered (paredokate) or betrayed Him and denied (epnesasthe) or refused Him. Pilate determined to set Him free (krinontos) made the judgment or decided to set Him free. Israel wanted Jesus dead; Rome decreed He was not guilty. Peter puts the burden of guilt where it belongs.
14 But ye denied the Holy One and the Just, and desired a murderer to be granted unto you; 15 And killed the Prince of life, whom God hath raised from the dead, of which we are witnesses. 16 And his name, through faith in his name, hath made this man strong, whom ye see and know; yea, the faith which is by him hath given him this perfect soundness in the presence of you all.
14 The Jews did not deny an ordinary preacher and teacher; they denied the One Who was and is Jehovah's Holy One and Just One. Furthermore, they desired (ernesasthe) a murderer (psonea) or a man-killer (Barabbas) be granted his freedom. The Jews decreed that Barabbas was a less threat to society than Jesus. "Barabbas was a murderer, one who took away human life for his own base ends; the other was the Prince and Author of life, who was come into the world, not to destroy men's lives, but to save them" (Pulpit Commentary, Volume XVIII, p. 94). Peter here emphasizes that God glorified Him and raised Him from the dead, and it is be faith in this Holy and Just One that this lame man is able to walk about. This miracle was performed in the name of Jesus - the Holy and Just One.
15 Now Peter proceeds further. The Jews are guilty of killing the Prince, the Captain, the Author and the Source of Life. This same word (archeyon) is found here also in Acts 5:31; Hebrews 2:10 and 12:2. Jesus Christ, (Whom they crucified) is the Originator (First Cause, Producer, Deliverer) of Life. He was present when life originally began in creation. Do you see the magnificent antithesis? Since Jesus is the Source of Life, it is logical that death could not hold Him hostage.
16 "By faith in the name of Jesus, this man whom you see and know was made strong. It is in Jesus' name and the faith that comes through him that has given this complete healing to him, as you can all see," (NIV makes it clearer). It is in the name of this Source of Life, by faith in Him, that the lame man is able to walk and is made strong. The lame man has been give perfect soundness (holoklerian) or is whole and complete. Neither Peter nor John were able to take credit for this man's healing, but Jesus in Whom the lameman placed his faith was his Benefactor. Jesus is the Author of life, faith and salvation; He granted him faith and gave to him the gift of healing. How could the name of Jesus have such power? It was because God had resurrected Him (verse 15) and glorified Him (verse 13). As the glorified and risen One, Christ Jesus has the power to grant healing in His name. Peter's message has been pointed, and it must have had the same effect on his hearers as did his message on the day of Pentecost. Beginning with verse 17 he becomes a little more conciliatory, but Israel as a nation and as individuals need to repent for what they have done to the Son of God.
17 And now, brethren, I know that through ignorance ye did it, as did also your rulers. 18 But those things, which God before had shown by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled."
17 Just because Israel crucified the Son of God through ignorance (agnoan) or lack of knowledge doesn't mean that their sins are not charged to them. Peter realized (Old English, wot, KJV) that they did it in ignorance, but had they known the Old Testament prophets as they should have, they would have recognized Jesus of Nazareth as the Messiah. Ignorance of the law is no excuse for disobedience of the law. Before the law was given, or if some pagans did not have a law, God's punishment was not be as severe as with those who had the law but chose to disobey it (see Acts 17:30,31). Ignorance is no longer an extenuating circumstance; repentance is demanded. "Means of atonement were available for sins of ignorance, but not for intentional, deliberate sins (Numbers 15:27 - 31). Jesus Himself had recognized their ignorance in crucifying Him and had already prayed for their forgiveness (Luke 23:34). Thus Peter is offering the Jerusalem Jews a second chance" (Polhill, p. 133). Surely they had read in Isaiah 52:13 - 53:12 where the Servant would suffer. Further Scriptures concerning Messiah's suffering are Jeremiah 11:19; Zechariah 12:10; 13:7; Psalm 22:31; 34:69.
Paul wrote to Timothy, "I was before a blasphemer, and a persecutor, and injurious; but I obtained mercy, because I did it ignorantly in unbelief" (I Timothy 1:13). But this was no excuse which Paul gave; he suffered trial after trial for the way he had treated Jesus and His people.
18 The Old Testament prophets prophesied (prokateggeilen) announced fully beforehand, or foretold that the Messiah would suffer, so Scripture was fulfilled. Oh the Sovereignty of God! Israel did just exactly what God had prophesied through His prophets; they disobeyed God and His law, and killed the Anointed One (Christon) Christ. Now, however, the door of salvation is wide open to even those who crucified Jesus. Behold God's mercy! Since "all have sinned and continue to come short of the glory of God" (Romans 3:23), all must accept responsibility for Christ's death, whether we were there at the time or not.
19 "Repent, therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; 20 And he shall send Jesus Christ, who before was preached unto you, 21 Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the age began.
19 Peter's message is the same for all of God's creation, and the same command he gave in Acts 2:38 - REPENT (metanoesate) or change your mind and turn around if you want your sins blotted out (exaleiphthenai) erased, or wiped away. Repentance and faith are essential to salvation (they are obverse 'heads,' and reverse 'tails' of the same coin). In Acts 16:31 Paul did not include repentance of the Philippian jailor; it was obvious that the had already repented.
20, 21 Jehovah God will one day send this same Jesus Whom Peter preached, and Whom the Jews crucified and Whom the heavens have received at His ascension. He shall remain in heaven until God is ready to send days of refreshment (anaphuxeos) or restitution of all things. This passage has reference to the improvement that shall take place on the earth at the Second Coming. "An overheated, feverish world, at the close of man's day (I Corinthians 4:3), after seven years of great tribulation during which all of the calamities described in Revelation 6:1 - 17; 8:7 - 9:21; 11:15 - 19; 16:1 - 21 will occur, will have lost its way completely and plunged into the war at Armageddon" (Yeager, Vol. IX, p. 233).
God's prophets have referred to these times of refreshment many times (Isaiah 2:1 - 4; Jeremiah 23:3 - 8; Ezekiel 36:22 - 38; Daniel 2:34 - 45; Hosea 3:4,5; Joel 3:1 - 8; Amos 9:11 - 15; Micah 4:1 - 3, and many others). They sang of happier days for Israel and the entire world. Verse 21 speaks of restitution (apokatastaseos) a combination of three words (apo, kata, istemi) or restoration (that state of primeval order, purity, and happiness). Christ Jesus shall remain in heaven at God's right hand until Jehovah God says, "Enough, enough." Then the Scripture (Psalm 110:1; John 5:22) will be fulfilled; man's day will end and Christ's day will begin. Man's day in all of its darkness, because the Jews snuffed out the Light of the World, will end; and God's day will begin when the Light of the World is manifested in all His glory and power.
22 For Moses truly said unto the fathers, A prophet shall the Lord, your God, raise up unto you of your brethren, like unto me; him shall ye hear in all things, whatever he shall say unto you. 23 And it shall come to pass that every soul, who will not hear that prophet, shall be destroyed from among the people.
22, 23 On one occasion the Jews suspected John the Baptist as that prophet of which Moses spoke (John 1:21 - 23), but for three years Jesus crossed and recrossed the land preaching and teaching and performing miracles, but they did not recognize Him as the fulfillment of Moses' prophesy. Jesus said of them, "For this people's heart is become gross, and their ears are dull of hearing, and their eyes they have closed, lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them" (Matthew 13:15). Moses predicted that Christ would come from Jehovah God as Savior, but He will also come again as King of kings and Lord of lords. Those who will not hear Him during His period of grace will be destroyed, and that without remedy. Jesus spoke about Moses (John 5:45,46), "Do not think that I will accuse you to the Father; there is one that accuseth you, even Moses, in whom ye trust. For had ye believed Moses, ye would have believed me; for he wrote of me." Peter quotes Deuteronomy 18:15, 19. One is reminded of what Jesus said in Matthew 8:11, 12 which reads, "And I say unto you that many shall come from the east and west, and shall sit down with Abraham, Isaac, and Jacob, in the kingdom of heaven; but the sons of the kingdom (of darkness) shall be cast out into outer darkness; there shall be weeping and gnashing of teeth." Anyone (Jew or Gentile) who refuses to hear Christ's message will be destroyed (exolethreuthesetai) moved from his place or extirpated. The Jews not only refused to hear Messiah, they took up stones to stone Him to death.
24 Yea, and all the prophets from Samuel and those who follow after, as many as have spoken, have likewise foretold of these days. 25 Ye are the sons of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. 26 Unto you first, God, having raised up his Son (Servant), Jesus, sent him to bless you, in turning away every one of you from his iniquities."
24 Samuel was the last of the judges and the first of the prophets. From the prophet Samuel to those following after him, all of them spoke of Messiah. There will be no excuse for those who lived throughout all of Jewish history. Goodspeed's translation is superb here, "Why, all the prophets from Samuel down, who have spoken, have also foretold these days." It was Samuel whom God gave an insight into the Davidic covenant - II Samuel 7:12 - 17; it was during Samuel's time that the school of the prophets rose (I Samuel 3:1). All the Old Testament prophets spoke of the coming Messiah and His eternal kingdom. After His resurrection and before His ascension Jesus spoke to the two disciples on the road to Emmaus (Luke 24:27), "...beginning at Moses and all the prophets (Jesus) expounded unto them, in all the scriptures, the things concerning himself."
25 Peter reminds his listeners that it is true that they are the seed of Abraham, but God spoke of a seed of Abraham that would bless all mankind, not just the children of Abraham. Gentiles are included because the seed (singular) is Christ Jesus our Lord. The Apostle Paul made this clear in Galatians 3:16 when he wrote, "Now to Abraham and his seed were the promises made. He saith not, And to seeds (plural), as of many; but as of one. And to thy seed (singular), which is Christ." In Christ Jesus (the sole offspring of Abraham) all families (clans, tribes, nations, races) will be blessed with an offer of salvation.
26 The offer of salvation was presented to the Jew first; they were God's priority. But when the Jews as a nation resisted God's salvation by grace, He then turned to the Gentiles. The Apostle Paul was interested in presenting God's salvation to his own people, but when they refused, he then turned to the Gentiles. On his first missionary journey, when the Jews turned their backs on the missionary couple, Paul and Barnabas grew bold and said, "It was necessary that the word of God should first have been spoken to you; but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles" (Acts 13:46).
Thus Peter's second sermon, which began with God's promises to Abraham and ends with the Messiah's death and glorification is the kind of expository preaching that can claim the blessing of Isaiah 55:11, "...so shall my word be that goeth forth out of my mouth; it shall not return void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it."
1 Peter's sermon ended with chapter 3 and verse 26; the result (which is persecution) is given in chapter 4. When God's word is preached and when people are saved, Satan always raises his ugly head. Satan's emissaries were the Jewish priests, the captain (strategos) the magistrate or minor military official of the temple and the Sadducees. The Sadducees were a party of sophisticated members of society, distinguished by birth, wealth and social position. They hated the Christ, hated His very name, and hated Him for His resurrection. The Sadducces' anger was focused on Peter and John, who were publicly preaching Jesus and the resurrection. They denied the immortality of the soul, rejected the existence of angels and spirits and the resurrection of the body (Matthew 22:23). The opposition came upon (epestesan) (this word sometimes means 'to stand over,' or 'to confront') Peter and John. "The picture is one of precipitate haste and impulse. 'Bore down upon' pictures a battleship with loaded guns bearing down on a smaller craft" (Yeager, Volume IX, p. 244). The presence of three groups of people (the priests, temple police and the Sadducees) to arrest two apostles betrays either their inability to control the crowd or a fear of the Roman military command stationed at the temple. They could arrest the apostles but not the gospel; they could incarcerate the preachers of the Word but not the Word of God. Glory!!
2 The opposition was grieved (kaiponoumenoi), or they were thoroughly unhappy with the turn of events. Peter had indicated that there would be a resurrection of the body in and through Jesus Christ, and that Jesus Himself arose from the grave. Of course, the priests believed in a resurrection, but Peter was preaching that it would happen because of Jesus; they were also happy to join the Sadducees in their 'stand off' with Jesus. In order for a man to teach or preach, he had to have certain credentials, but Peter and John had none so far as the authorities were concerned. Neither of them were rabbis, nor did they have a formal education; the source of their authority was in question. It is interesting that Luke uses the plural 'while they were speaking' indicating that John was not just a silent partner in the message. We think that Luke gives only a resume or a short account of Peter's sermons.
3 "And they laid hands on them, and put them in custody unto the next day; for it was now eventide. 4 But many of them who heard the word believed; and the number of the men was about five thousand.
3 The authorities apprehend Peter and John, arrest them and place them in prison or jail (teresin). Since it was too late in the day to legally hold court, they remained in prison overnight. Of course when the officials tried our Savior, they tried Him in the wee hours of the morning; legality meant nothing to those officials.
4 Even though God's servants were in chains, the Word of God was not chained. The results were already in; God's Word, accompanied by the Holy Spirit, had already had its effect. Many believed; the men (the heads of households) numbered five thousand. One wonders how many women and children became believers and were members of the church. The opposition could arrest the preacher, but they couldn't negate the effect of God's Word. It still bore fruit. "If we take episteusan as ingressive, egenethe can mean that as Peter and John were carried off to jail and the people continued to think about what Peter had said; they 'began to believe' and accept Christ and that before the Holy Spirit had finished His work, about five thousand men (in addition to women and children) were saved that day" (Yeager, IX, p. 247). It is interesting to note how rapidly the band of Christians grew - 120 (1:15), to 3,000 (2:41), to 5,000 (4:4) to "many thousands" (21:20) in spite of the rabid persecution.
5 "And it came to pass, on the next day, that their rulers, and elders, and scribes, 6 And Annas, the high priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the high priest, were gathered together at Jerusalem. 7 And when they had set them in the midst, they asked, By what power, or by what name, have ye done this?
5 - 7 The next day the apostles were taken out of jail, hailed into court and given what amounted to a 'preliminary hearing.' Those sitting on the bench were Annas (who was the senior ex-high priest), Caiaphas, (Annas' son-in-law and the incumbent high priest), and John and Alexander (members of the Sanhedrin) who were kinsmen of the high priest. The priests were the accusers, and Peter and John were the defendants. Apparently the entire Sanhedrin did not have time to assemble (so the court was illegal). Of course, the Devil and his crowd usually act illegally! Two months had expired since the Crucifixion, now Jesus' followers are still a troublesome group.
The question asked of the apostles was, "by what power or in what name did you do this (heal the impotent man)? Here is the question which was the crux of the whole matter - what name - could Peter have been asked a better leading question? Unwittingly the Court had handed Peter his text on a silver platter. God makes the wrath of man to praise Him. The anger of Jesus' foes is used to introduce the glory of Jesus' Name (Phillips, p. 80). Was it possible for two Galilean fishermen to perform a miracle - where did these two get their power to heal this forty year-old man? Had Annas, Caiaphas, John and Alexander known the sermon or lecture that was forthcoming, they probably would not have been so anxious to present their question. Picture Peter and John, and possibly the lame man who was healed by the apostles, standing below the Court whose elevated seats were arranged in a semicircle, the eyes of seventy-one men bearing down upon the apostles and the man who was healed. This is Peter's third sermon - (1) on Pentecost, (2) in Solomon's Porch, and now (3) before the hastily gathered 'kangaroo' court. Peter seized the opportunity to preach, and the Holy Spirit gave him the message which begins in verse 8. It is unknown whether the entire Sanhedrin, consisting of seventy elders plus the presiding officer who was usually the high priest, met on this occasion or not. The Sanhedrin did meet daily except on the Sabbaths and on feast days.
8 "Then Peter, filled with the Holy Spirit, said unto them, Ye rulers of the people, and elders of Israel, 9 If we this day be examined of the good deed done to the impotent man, by what means he is made well; 10 Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you well.
8 - 10 Peter responded to the promise made in Luke 21:15 which indicates that when the disciples are persecuted and imprisoned and are called upon for a response, Jesus said, "...I will give you a mouth and wisdom, which all your adversaries shall not be able to contradict or withstand." This does not mean that when preachers stand to preach, that there is no need for previous study, but rather when hailed into court and asked for a response, God can and will give it without your meditating or thinking what your defense will be. In response Peter respectfully addresses the court and asks what are the charges. He skillfully changes the trial from a possible criminal investigation to an inquiry about an act of mercy. If they are examined for the good deed done (euergesia) or benefit to the cripple man, or how he was made whole; it was done by the name of Jesus the Nazareth. Peter underlines his point in verse 10 and gets their attention when he says, (gnoston esto) "Be it known..." or "be very sure of this, you and everyone else in Israel." Furthermore, it was He Whom you men had crucified but whom God raised from the dead. In order to give proper identity to the Messiah, He is the one from Nazareth. What a defense!!
The word translated made well in verse 9 is the same word translated "saved" (sesostai from sozo) in many other places in the New Testament. Not only was the impotent man healed in his body, but his soul was also saved. In the three sermons Peter has preached, he has accused the crowd of crucifying Jesus, and three times Peter tells them that God has raised Him from the dead, and three times he has spoken in the name of Jesus of Nazareth. Peter accuses the people of Jesus' murder, he gives God credit for raising Jesus from the death, and he gives Jesus credit for healing the impotent man. Can't you see Peter point directly to the cripple as he gives his defense? The impotent man is living testimony to the resurrected Christ.
11 "This is the stone which we set at nought of you builders, which is become the head of the corner. 12 Neither is there salvation in any other; for there is no other name under heaven given among men, whereby we must be saved."
11 Peter's sermon is based upon an Old Testament passage, Psalm 118:22 which reads, "The stone which the builders refused is become the head of the corner." The builders (oikodomov) refused (exouthentheis) despised, or set at naught the head (kephalan) of the corner (gonias) quarter or external angle. The cornerstone is that stone by which the lines of every other part of the building, those parts already in place, and those parts yet to be added, must conform. If stones do now conform to the cornerstone the building is 'out of line' and will not meet the standards of construction. In Matthew 21:42 Jesus uses Psalm 119:22,23 which refers to the rejected stone which God had made the head of the corner (either the highest corner stone right under the roof or the corner stone under the building). The "builders" here was a name given in the rabbinic writings for "teacher," and in the Qumran writings it is used for "leaders of the community." Isaiah 28: 16 reads, "...Behold, I lay in Zion for a foundation a stone, a tested stone, a precious cornerstone, a sure foundation; he that believeth shall not make haste."
12 Peter now uses one of the most quoted passages in all of the Acts. It is nothing short of amazing to hear Peter speaking thus to the members of the Sanhedrin and proclaiming the necessity of salvation. In Jesus and no other name is there offered a salvation that is eternal. He had done his healing and preaching in the name of Jesus Christ; there is no other name under heaven that can make available that eternal salvation from sins and judgment. Christ alone can give salvation on a personal basis; no one else can. He is not a way, but He is the only way as John 14: 6 tells us, "...I am the way, the truth, and the life; no man cometh to the Father, but by me." The name "Jesus" has been given to men by God Himself to show that salvation has its origin in God.
"In Geoffrey Bull's book, When Iron Gates Yield, he describes most touchingly the joy that came to his heart when after months of solitary confinement in a Chinese Communist prison, half-fed, ragged, deprived of all occupation, possessions gone, including his Bible and all other books, without even pen and paper, he heard someone, another prisoner, in a cell below singing softly in English, 'Onward Christian soldiers, marching as to war, with the cross of Jesus going on before.' He says: 'The name of Jesus in English! Oh, praise the Lord! It was the sweetest sound I heard in all my captivity. Little wonder that His name shall thrill and entrance us forever and ever'" (Sunday School Times, April 15, 1967).
13 The boldness (parresian), confidence or frankness possessed by the apostles astounded the intellectuals. It is true the apostles were not university or seminary graduates from the schools of Hillel and Shammai, but they did know how to read and write. To say that these men were unlearned (agrammatoi) and ignorant (idiotai) meant that they were unskilled as debaters and not trained in Greek rhetoric or theology. In comparison to the elders, scribes and priests, these men were commoners, although they may have recalled seeing Peter and John with Jesus during His teaching in the temple. In the language of the twentieth and twenty-first centuries they were "marching to a different drummer." Kingsley states, "Such courage has made men, shut up in prison for long weary years for doing what was right, endure manfully for the sake of some great cause and say - 'stone walls do not a prison make, nor iron bars a cage.' There is but one thing you have to fear in heaven or earth - being untrue to your better selves, and therefore untrue to God" (Biblical Illustrator, Acts I, p. 380).
Lowly fishermen and commoners had something going for them that ordinary men did not have; they had spent the past three years sitting at the feet of the Master Teacher. Furthermore, about the same words were said of their Master (John 7:15); the Jews marveled at what Jesus did and taught saying, "How knoweth this man letters, having never learned?" Certainly our Savior did not attend rabbinical schools; He did not need to for He was and is the Son of God. When the Sanhedrin Court learned that a miracle had been performed by these two fishermen who were Jesus fanatics, this was not the worst part of it, the public knew also. The self-possession of the apostles and their ability to speak like they did astonished the rulers, being so much superior to their education and rank in life.
14 As the priests, elders and Sadducees finally realized that these lowly fishermen had performed a miracle in the name of Jesus, and the healed man was standing in their presence, they lost their ability to speak. The lame man was a eloquent testimony to God's power. The accusers had no counter argument (anteipein) or rebuttal; they were tongue-tied. The lame man has been healed, here he was standing in their midst (Exhibit "A"), what could they further say? "Two are better than one...and a threefold cord is not quickly broken," so says a Hebrew proverb in Ecclesiastes 4:5, 12. The Sanhedrin was confounded by the simple witness of a couple of Galilean fishermen and a Jerusalem beggar. Cannot God use His weak things to confound the world's mighty? God had taken three nobodies, so far as the Court was concerned, and made them somebodies in the eyes of the people. The imperfect tense indicates that they kept on having nothing to say against them. God gave the critics "lock-jaw."
15 But when they had commanded them to go aside out of the council, they conferred among themselves, 16 Saying, What shall we do to these men? For that indeed a notable miracle hath been done by them is manifest to all those who dwell in Jerusalem; and we cannot deny it. 17 But that it spread no further among the people, let us threaten them, that they speak henceforth to no man in this name.
15 In order to save face the court dismissed or commanded (keleusantes) the apostles and the lame man to leave the court temporarily so that they could ponder (sumeballon) or confer among themselves on what further action should be taken. The authorities began to compare notes and took stock of their predicament. "If they determined to silence Peter and John why ask them to leave while they discuss it? Honest men are not afraid to discuss their problems in the presence of all concerned" (Yeager, IX, p. 260). Could it be that Jesus passed this beggar by on occasion; if so now we know why. He would be healed but in God's own time. He was now healed by the risen Christ and through two lowly fishermen. One wonders how Luke got his information about the court's secret conference - could it have been from Nicodemus or some other 'secret disciple' (John 7:50)? Could Saul of Tarsus have been there? The word council is used here referring to the Sanhedrin Court; the word is found several times in the Gospels, but here in Acts for the first time. The Greek word sunhedrio comes from two words (sun) and (hedra) together meaning "a sitting together," or "an assembly of persons sitting together in counsel on any matter." The Sanhedrin met chiefly for purposes of adjudication of legal matters, whether official or unofficial. "It was the supreme court of the Jewish people and was often identified with the council of seventy elders (Numbers 11:16). The first mention of it seems to be in Josephus in connection with an incident that took place in 198 B.C.," (Carter and Earle, p. 62).
16 The supreme question on the minds of the court was "What shall we do with these men?" That a notable (gnoston) or well-known miracle had been done they could not deny. Five thousand people had witnessed the miracle, and the news had spread like wild-fire; everybody who was anybody had heard about it. Someone who had not taken a step in forty years was now a candidate for the Olympics.
17 The presiding officer must have thought, "Maybe the news will not spread (dianemethe) or be dispensed further," and suggested to the Court that they threaten (apeilesometha) the apostles and let them go. Possibly nothing further will come of the incident. It is ironic that a man (the Lord Jesus Christ) who was dead and buried, (at least in their minds) and here two of His disciples were doing miracles in His name, why should the Sanhedrin Court be so worried? Ah, the conclusion was reached - we'll threaten them and order them never to speak in this Man's name again. The two men will become cowards under the threat of the Court and they'll hush
18 "And they called them, and commanded them not to speak at all nor teach in the name of Jesus. 19 But Peter and John answered and said unto them, Whether it is right in the sight of God to hearken unto you more than unto God, judge ye. 20 For we cannot but speak the things which we have seen and heard.
18 So the Court gives to them a summon and delivers an ultimatum - "do not (cease, desist) speak (phtheggesthai) at all or teach (didaskein) in the name of Jesus again." This was an exercise in futility; did the Sanhedrin Court think that they could stop two Holy Spirit-filled preachers from testifying about Jesus? It is interesting to note that the Sanhedrin did not attach a penalty in case of noncompliance with its ruling, nor did they tell the apostles not to heal any one else. Could they or would they be arrested and charged with contempt of court? It was the honorable Pharisee Gamaliel who said later about the apostles teaching and preaching (Acts 5:38, 39), "...refrain from these men, and let them alone; for if this counsel or this work be of men, it will come to nothing; but if it be of God, ye cannot overthrow it, lest perhaps ye be found even to fight against God." One is sure they were not ready for Peter and John's answer to the command.
19, 20 They answered the Court, "You be the judge, whether we obey you or our God." The apostles now throw themselves on the mercy of the Court. Could the judgment of the court be superior to the judgment of God? The apostles could not obey both, guess who they would obey? The apostles must speak and tell everyone what they had seen and heard. The apostles stated that they were not able (ou dunametha) powerless but to state what they had seen and heard, literally they said, "For we are not able not to speak," (not good English but we get the point).
21 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. 22 For the man was above forty years old, on whom this miracle of healing was shown."
21 The Sanhedrin could find nothing; that is, nothing which they felt it safe to adopt, because the people were so well disposed toward the Christians. The only thing the Court could do was the threaten the apostles further, and let them go because they were afraid of what the people might do if they punish (kolasonai) or restrain them further.
22 The lame man was not a minor so the Court could not appeal to his parents, but they had to testify that the man had been healed. Since many had known the lame man for decades, the people acknowledged that a miracle had occurred; the evidence is irrefutable. The action proved that the procedure was a "kangaroo court." "The shabby performance of the Sanhedrin, which grew out of the utter poverty of intellectual honesty and bitter prejudice against the Truth, is only characteristic of the unregenerate politicians who has been entrusted with a position of leadership" (Yeager, IX, p. 268).
The arrest and immediate release of the apostles was one of the first mistakes the authorities had made. It simply resulted in an increase in the number of disciples; for these events showed, on the one hand, that the new sect (Christianity) was a power which the authorities feared enough to persecute, and on the other hand, they proved that there was no danger in being disciples of Jesus (Bruce, p. 104).
23 While the apostles remained in jail, one can be sure that the church must have lifted their hearts and prayers to God for their deliverance. When the apostles were released, they went back to the disciples and reported or brought (apeggeilan) word of the results of their arrest and release. "Baumgarten suggests that the whole company sang the second Psalm and then Peter applied it to this emergency" (Robertson, W.P. III, p. 54).
24 Upon the apostles arrival, the entire assembly united or with one accord (homothumadon) lifted their hearts in prayer; in other words, they prayed with one heart and mind. Someone must have led the prayer and the others joined in with hearty 'Amens' and 'Yeas.' They called upon a Sovereign God by the title "Despota," meaning 'the One Who exercises sovereign authority over another' or 'absolute dominion.' We get our word "despot' from that Greek word. The Sanhedrin may have had power but no power compared to Jehovah God; it was like the two year-old with a toy plastic hammer threatening the local blacksmith. Then they identified Jehovah God further by attributing 'Creation' to Him; He is the God Who created or made heaven, earth, the seas and what dwells within them. Hezekiah's prayer in the Old Testament (Isaiah 37:16 - 20) could be cited as a parallel to Peter's prayer; it has the same elements. Furthermore, there are numerous places in the Bible where these words are uttered (Exodus 20:11; Nehemiah 9:6; Psalm 146:6; Isaiah 37:16).
25 Not only did this God create all things, but He is the One Who has spoken to His creation, especially "...thy servant, David..." who has communicated God's message to others. Furthermore, David spoke "by the Holy Spirit" which is omitted from the King James Version. They proceed to quote from Psalm 2:1,2. The question is raised in the light of Jehovah God's sovereign power, "Why do the nations (heathen) rage..." In profane Greek the word 'rage' is translated "to neigh, to paw the ground, prance, snort, to be high spirited" with reference to horses. Imagine God viewing His people acting like horses, rising against their creator. Another appropriate question, "Why do people imagine a vain thing?" Why does people contemplate or meditate upon such trivial things as being able to overthrow the Creator? "Why have the Gentile nations pawed the ground and snorted their rage and impatience like wild horses?...why have the Jewish people devised stupid and irrational schemes?" (Yeager, IX, p 272). Although David had in mind the peoples of his day, the Christians must have been thinking about Annas, Caiphas, and their "kangaroo court."
26 Psalm 2:2 reads, "The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his anointed..." The kings and rulers of the earth stand alongside or set themselves in array (parestesan) with the people; all of them are against Jehovah God and His Anointed One (the Lord Jesus Christ). Possibly it would not be a stretch of the imagination to identify this passage with the prophecy concerning Armegeddon (Revelation 19:17 - 21). To know the utter futility of kings, rulers, etc., against Jehovah God we can read Psalm 2:4,5, "He who sitteth in the heavens shall laugh; the Lord shall have them in derision. Then shall he speak unto them in his wrath, and vex them in his great displeasure."
27 "For of a truth against thy holy child, Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the nations, and the people of Israel, were gathered together, 28 To do whatever thy hand and thy counsel determined before to be done. 29 And now, Lord, behold their threatenings; and grant unto they servants, that with all boldness they may speak thy word, 30 By stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child, Jesus.
27, 28 In these verses the church identifies those responsible for our Lord's crucifixion - Herod, Pontius Pilate, the Romans and the Jews as they gathered together and conspired against Jesus, God's Anointed. A mutual hatred for Jesus united these otherwise totally disunited, social, theological and political forces. They all joined together and tried unsuccessfully to thwart Jehovah God's plan of redemption. Little did they realize it but they were fulfilling God's plan of salvation for both Jew and Gentile. They had no more power to do what they did than God permitted them to have. Again, God makes the wrath of man to glorify Him and to carry out His plan. God determined or ordained beforehand (proorisen) the events that would evolve; God's counsel or will (boula) was and will be carried out to its conclusion. BOULA expresses God's decrees. God is SOVEREIGN!
29, 30 Now the congregation prays that God will exercise His sovereignty over their activity for Him. In the midst of the world's threats, they pray for boldness to speak (fearlessly and without reservation) the gospel and heal the sick by assisting the apostles by sign and wonders to be done in the name of the holy child (servant) Jesus. They prayed for God to give them opportunities and courage to witness, and a visible sign or proof that God has heard this prayer for courage to be faithful unto death. They did not ask for protection against persecution. Jesus had earlier promised them trials and tribulations; in John 16:33 He said, "...In the world ye shall have tribulation: but be of good cheer; I have overcome the world."
31 "And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Spirit, and they spoke the word of God with boldness. 32 And the multitude of those that believed were of one heart and of one soul; neither said any of them that any of the things which he possessed was his own; but they had all things common.
31 Behold the answer to their united prayer!! The place was shaken, moved or stirred up (esaleutha). What a God He is; He is able to shake things up (Hebrews 12:26, 27), but He and those who are His cannot be shaken (Acts 2:25). This incident is not a 'second filling' of the Holy Spirit, but rather a fresh filling, a renewed awareness of the Spirit's manifestation. They were again filled with the Holy Spirit and spoke boldly. "Prayer pulls the rope below and the great bell rings above in the ears of God. Some scarcely stir the bell for they pray so languidly; others give but an occasional pluck at the rope; but he who wins with heaven is the man who grasps the rope boldly and pulls continuously, with all his might" Charles H. Spurgeon (The Sunday School Times, April 22, 1967).
32 The church has now grown to near 10,000; almost all of them were so united that the possessions of one were the possessions of all if they were needed. Where the Spirit of God is and where their is unity of heart and soul, there is no selfishness. The Spirit led them to the feeling that, "Anything I have is yours if you need it," or "What's mine is yours if you need it." There was a voluntary willingness to share anything with anybody.
33 "And with great power gave the apostles witness of the resurrection of the Lord Jesus; and great grace was upon them all. 34 Neither was there any among them that lacked; for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, 35 And laid them down at the apostles' feet; and distribution was made unto every man according as he had need.
33 - 35 Because of their oneness of heart and willingness to share with other brothers and sisters in Christ, a great power (magala dunamei) fell upon the apostles and great grace (magala charis) was upon all. From the pulpit to the pew nothing was lacking; they all enjoyed the bountiful favor of Jehovah God. There was such a spirit of sharing that some who had land, houses and personal property sold them and brought the proceeds and placed it at the apostle's feet for distribution to those in need. No one was needy or destitute (endees). Most were happy in the Lord, and they were gracious to each other. To lay their gifts at the apostles' feet was a gesture denoting submission to another. The apostles were God's representatives; the contributors were literally giving their gifts to God.
Was not the first church's action communistic? It was a voluntary sharing because of their love for one another and because of their unselfish attitude. Atheistic Communism breaks down because of the depravity of man; it is also a forced government. The first church consisted of an unselfish group willing to share what they had with those who did not have. Their mutual care, concern and compassion was a miracle of grace.
36 "And Joseph, who by the apostles was surnamed Barnabas (which is, being interpreted, The son of consolation), a Levite of the country of Cyprus, 37 Having land, sold it, and brought the money, and laid it at the apostles' feet." 36, 37 At least one of the liberal contributors is mentioned - Joses (Joseph) Barnabas, who was later to be one of the Apostle Paul's companions on their first missionary journey. He was well-known by the church and had the nickname of Barnabas - the son of consolation, he was of the tribe of Levi, and he resided in Cyprus. Barnabas was the type of servant Paul later describes in I Corinthians 14:3, "...he that prophesieth speaketh unto men to edification, and exhortation, and comfort." Why he is specifically mentioned is not known, but he sold his lot or land and brought the money and laid it at the apostles' feet. It is that Barnabas whose nephew, John Mark, traveled part of the way on the first missionary journey.