PORTICO’S and PRISON’S:
MINISTRY 101
ACTS 3:1-4:14
Intro: Ministry is a funny thing: it often happens at the strangest times, and in the most inopportune places. When God begins to move, life tends to get interrupted.
ACTS 3:1-11 Solomon’s Portico
The portion of Scripture we dealt with at the close of Acts 2 mentioned the ongoing practices of the Disciples. One of the functions they continued to undertake was going to the Temple to worship regularly. It also referred to the awesome nature of the signs and wonders the Apostolic band performed along with the nature of their teaching ministry, as “signs and wonders followed them” everywhere they went. The story that is used the start Acts 3 by Luke gives us an example of both the miraculous and the teaching factor that became the benchmark concerning the apostolic mission during the first 30 years of the churches existence. By including the miracle that occurred on the part of the man born lame and Solomon’s Colonnade, Luke bring the reader of his history of the early church into the story in a very personal way.
(3:1) One day Peter and John were going up to the temple at the time of prayer—at three in the afternoon. Luke begins his story in a very straightforward manner, which is similar to a Petrine story, as it bears an uncanny resemblance to Peter’s personality and character. It is reasonably safe to assume that Luke would have consulted Peter, or associates of the Apostle for an accurate depiction of the accounts that relate to his life and ministry as recorded in Luke/Acts. Luke’s record indicates that the transition to Jerusalem presented these former outsiders with the opportunity to express their religious inclinations as good Jewish adherents would. The Temple began to take a place of strategic importance in their ongoing lives. Scripture indicates that John and Peter went to the Temple to pray at three in the afternoon.
This specificity allows us to speculate once again that this is a personal inclusion that was related by a first person account. An interesting side bar would be the consideration of an alternative first hand source. Although there is not much speculation or authoritative voices addressing the Apostle John as the source of this story, it seems reasonable to include as a possibility. This could be a realistic argument, as John demonstrates a proclivity to avoid overt identification on a personal level in his writings. It was John who would often refer to himself in the third person in his Gospel. The lack of specific dialogue inclusion by John, and the lack of any activity on his part minus an acknowledgement as to his activity, lends itself to this view.
Prayer is a common theme throughout Acts and it is an important consideration for us today. Later in this message, I will demonstrate for you how Luke sets up parallels in his Gospel and in Acts. This principle of parallel information also happens as a vehicle of conveying information for his reader in his treatment of prayer. We see this in the Spirit’s work in the ministry of Jesus and then in the Spirit’s work in the Church, an obvious dual examination that demonstrates a two fold witness. This is also seen in the prayer life of Jesus and then in the prayer life of the Church. Prayer was important to Jesus fulfilling His mission it is equally important in the fulfillment of ours.
This account also tells us that the Apostles continued to be faithful to the directive to remain in Jerusalem initially (Luke 24:49) “Stay in the city until you have been clothed with power from on high” and to “not leave Jerusalem, but wait for the gift my father promised” (Acts 1:4). The apostolic band and their fellow followers of the Christ were admonished to begin the Apostolic mission in Jerusalem: But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth” (Acts 1:8). The use of Jerusalem as the first place in the outward movement that is similar to concentric circles with an outward motion is indicative of the importance of Jerusalem as the point of geographic origin for the fledgling movement. This fits into the message and the means of the apostolic focus very well, as these early disciples needed to make a sure connection to their heritage in order to gain a reputable foothold concerning legitimacy.
By walking out this injunction, the Apostles began acting in a way that would brand them as the righteous remnant of Israel. This motion toward the apocalyptic functional equivalency of the true members of faith would grant these followers of Jesus the impetus to begin acting on what they had observed. Their Rabbinic Master seemed to understand the importance of establishing a new dynamic for fellowship to be entertained by His disciples (see my teachings on Kingdom and my material on The Apocalypsis). The prophetic statements concerning commission utilized Jerusalem as the strategic center, which explains the apostolic need for residence in Jerusalem. It also explains why the Apostles sought to make Jerusalem the center of their new understanding of God’s Messianic promises, even though they were really Galileans.
Peter, along with John, are strong points of focus for the early Church, as they became significant spokespersons for the organizational functions in the earliest days of the churches existence. Luke makes a tacit nod toward the three principle contributors of the New Testament writings in Acts, as he gives an extensive accounting of Peter, John and Paul’s travels, teachings and activities. It is interesting to see how Paul takes a position of surrogacy for the decedent James, an early martyr for the faith, and one of the original three closest disciples during the earthly ministry of the Christ. Although is not a primary idea in any Commentary or other resource material that I am acquainted with, the idea is compelling to me, as Paul’s inclusion as a surrogate makes sense. The triad of James, Peter and John played an important role in the apostolic community prior to the death of Jesus, as they were considered to be the inner most circles of trusted disciples. Their level of responsibilities allowed them to witness the procedural methodologies Jesus used in raising people from the dead, and they were witnesses to the Transfiguration.
James was a key figure within the early apostolic band serving as an apostle. Known as a son of thunder along with his brother John, they were the sons of Zebedee and Salome, the two were fishermen along with their friend Cephas (Peter): Going on from there, he saw two other brothers, James son of Zebedee and his brother John. They were in a boat with their father Zebedee, preparing their nets. Jesus called them, 22 and immediately they left the boat and their father and followed him… Among them were Mary Magdalene, Mary the mother of James and Joses, and the mother of Zebedee’s sons (Matthew 4:21; 27:56). Surnamed Boanerges by Jesus, James carried a nickname that was indicative of his and his brothers tempers: James son of Zebedee and his brother John {to them he gave the name Boanerges, which means Sons of Thunder} (Mark 3:17).
James was an intimate companion of Jesus, being present with him: at the great catch of fish: for he and all his companions were astonished at the catch of fish they had taken, 10 and so were James and John, the sons of Zebedee, Simon’s partners. Then Jesus said to Simon, “Don’t be afraid; from now on you will catch men.” 11 So they pulled their boats up on shore, left everything and followed him (Luke 5:9-11). James also witnessed the healing of Peter’s mother-in-law: as soon as they left the synagogue, they went with James and John to the home of Simon and Andrew (Mark 1:29); the raising of the daughter of Jairus: He did not let anyone follow him except Peter, James and John the brother of James… When he arrived at the house of Jairus, he did not let anyone go in with him except Peter, John and James, and the child’s father and mother (Mark 5:37; Luke 8:51); the transfiguration of Jesus: after six days Jesus took with him Peter, James and John the brother of James, and led them up a high mountain by themselves… After six days Jesus took Peter, James and John with him and led them up a high mountain, where they were all alone. There he was transfigured before them… About eight days after Jesus said this, he took Peter, John and James with him and went up onto a mountain to pray (Matthew 17:1; Mark 9:2; Luke 9:28); in Gethsemane: He took Peter and the two sons of Zebedee along with him, and he began to be sorrowful and troubled… He took Peter, James and John along with him, and he began to be deeply distressed and troubled (Matthew 26:37; Mark 14:33).
James asked significant questions from Jesus concerning his second coming at the Olivet Discourse: As Jesus was sitting on the Mount of Olives opposite the temple, Peter, James, John and Andrew asked him privately (Mark 13:3). At times James appeared to have the heart of a bigot. Luke records a time when James wanted to call down fire on a Samaritan Village for their lack of hospitality: When the disciples James and John saw this, they asked, “Lord, do you want us to call fire down from heaven to destroy them (even as Elijah did)?” (Luke 9:54).
This aspect of racial bigotry leads us to a compelling question concerning the Pauline surrogacy. What would the long term implication been, had James not died at the hand of the Sanheddrin? Would his bias circumvented the advancement of the church into the Gentile world? James had strong civil ambitions: Then the mother of Zebedee’s sons came to Jesus with her sons and, kneeling down, asked a favor of him. 21 “What is it you want?” he asked. She said, “Grant that one of these two sons of mine may sit at your right and the other at your left in your kingdom.” 22 “You don’t know what you are asking,” Jesus said to them. “Can you drink the cup I am going to drink?” “We can,” they answered. 23 Jesus said to them, “You will indeed drink from my cup, but to sit at my right or left is not for me to grant. These places belong to those for whom they have been prepared by my Father.” 24 When the ten heard about this, they were indignant with the two brothers… Then James and John, the sons of Zebedee, came to him. “Teacher,” they said, “we want you to do for us whatever we ask.” 36 “What do you want me to do for you?” he asked. 37 They replied, “Let one of us sit at your right and the other at your left in your glory.” 38 “You don’t know what you are asking,” Jesus said. “Can you drink the cup I drink or be baptized with the baptism I am baptized with?” 39 “We can,” they answered. Jesus said to them, “You will drink the cup I drink and be baptized with the baptism I am baptized with, 40 but to sit at my right or left is not for me to grant. These places belong to those for whom they have been prepared.” 41 When the ten heard about this, they became indignant with James and John (Matthew 20:20–24; Mark 10:35–41). James was also present at the sea of Tiberias when Jesus revealed Himself to the disciples following His resurrection: Simon Peter, Thomas (called Didymus), Nathanael from Cana in Galilee, the sons of Zebedee, and two other disciples were together (John 21:2). James was martyred early in the chronological apostolic mission: He had James, the brother of John, put to death with the sword (Acts 12:2).
Peter was impetuous, emotional, and strongly oriented toward action, thus Mark’s defining word in his Gospel that centered on the recollections of Peter. The operative word in Mark’s Gospel record is immediately. It is also important to note that both Peter and John were at the Transfiguration, the Olivet Private Discourse, the Garden of Gethsemene with intimate detailed dialogue, and were members of the inner circle: After six days Jesus took with him Peter, James and John the brother of James, and led them up a high mountain by themselves… As Jesus was sitting on the Mount of Olives opposite the temple, Peter, James, John and Andrew asked him privately, 4 “Tell us, when will these things happen? And what will be the sign that they are all about to be fulfilled… and He took Peter, James and John along with him, and he began to be deeply distressed and troubled. 34 “My soul is overwhelmed with sorrow to the point of death,” he said to them. “Stay here and keep watch” (Matthew 17:1; Mark 13:3, 14:33). They had a deep revelation of the workings of the Christ and were hard working people, both before and after their conversions. In Peter’s case, his involvement is extraordinary due to his denial prior to the Church’s immersion in Holy Spirit presence at Pentecost.
Pentecost took the Disciples into Jesus worldview, which was stated in John 17:6: “brought out of the world.” This paradigm shift forced a transition to occur, as the drive in the theology and performance of the disciples was now focused on the establishment of a new community, one centered in a person named Jesus, rather than in a place, namely the Temple. Prior to their baptism in power: Peter and John were fearful and hiding anonymously among the other followers of Christ, carefully sequestered away in an Upper Room tenement building. This was appropriate, as there was a legitimate concern about persecution and death that would haunt the Apostles as long as they remained in Jerusalem: Some time ago Theudas appeared, claiming to be somebody, and about four hundred men rallied to him. He was killed, all his followers were dispersed, and it all came to nothing. 37 After him, Judas the Galilean appeared in the days of the census and led a band of people in revolt. He too was killed, and all his followers were scattered (Acts 5:36-37).
Acts 5 informs us that Jesus was not the first person to be accused of sedition and insurrection by the Sanhedrin, with the ultimate penalty being applied following a trial. Luke’s commentary concerning the follower’s status indicates the troubling feelings that would have necessarily existed among the disciples in the early days immediately after the death and resurrection of Jesus. The early Church was a Church of the walking wounded with a twist: they were now open spectacles, displaying the glory of God publicly, fulfilling the Matthew 28:16-20 imperative to: Then the eleven disciples went to Galilee, to the mountain where Jesus had told them to go. 17 When they saw him, they worshiped him; but some doubted. 18 Then Jesus came to them and said, “All authority in heaven and on earth has been given to me. 19 Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age.”
(3:2-3) Now a man crippled from birth was being carried to the temple gate called Beautiful, where he was put every day to beg from those going into the temple courts. 3 When he saw Peter and John about to enter, he asked them for money.
Crippled from birth, and possessing a position at the gateway into the Temple, this man would have visible and recognizable, and was probably from a higher-class family. We assume this due to his standard position at the Temple where he would normally be found begging for alms. In all of Jerusalem, this would undoubtedly be the best place to ask for alms, as the emotions and good will of the people going in to the Temple to worship would be brought into play from the offset. As long as there was a legitimate need, begging did not have a negative association in biblical times, as begging was classified as a legitimate occupation.
The lame man’s occupation was probably a very lucrative venture form a monetary standpoint, as the Gate beautiful would have seen a high volume of traffic, although we are not really sure which gate it actually was. Some think it was the eastern gate, which was on a wall that remained standing after the temple’s destruction. Others believe that it was the Nicanor gate: this is the probable site. Josephus described it as having been overlaid with Corinthian Bronze and that it: “far exceeded in value those plated with silver and set in gold.”
(3:4-6) look at us! This passage of Scripture, which highlights Peter’s bold declaration to look, had its intended effect. This was an extreme act of faith that shows us the underlying nature of apostolic Christianity, as these principle characters began to exhibit characteristics of boldness and courage that had previously been en abstentia. Christianity in the early days was anything but a boring semblance of adventure.
The beggar probably expected a contribution to the cause of his personal calamity. Instead, he heard a command and a name that would alter his life from this day forward. The name of Jesus would become a point of salvation for this man, both in body and in soul, as Peter would proclaim a prophetic directive to the man: “in the name of Jesus Christ of Nazareth, walk.” This is significant to Semitic understanding: the naming of Jesus. Names weren’t simply used as identification, they carried aspects of character, family and authority. There was a Jewish belief at the time Acts was being recorded that accepted a name as part of your essence. This belief system also allowed the usage of a name to extend into the transmission of your being (esse). Names were important as they conveyed the essence of the individual: thus Peter’s proclamation of the name, not a form or model of prayer for the man born lame became the catalyst for the healing to occur. This released the power of the risen Lord as in (Acts 3:16 & 4:16), which stated: By faith in the name of Jesus, this man whom you see and know was made strong. It is Jesus’ name and the faith that comes through him that has given this complete healing to him, as you can all see… But to stop this thing from spreading any further among the people, we must warn these men to speak no longer to anyone in this name.” Proclamation coupled with the man’s response equated to healing and the opportunity for a spontaneous exhibition of supernatural outpouring became the natural result.
(3:7-10) Gives us an account of an instantaneous healing followed the act of faith. The result of this miracle is significant, as it shows us: the trauma to the man, his delirious ecstasy, and the eventual exuberant acceptance of the bestowal of grace. This story also shows us where the gifts are best used: where the needs are.
I) WITNESS FROM ON HIGH
While the beggar held on to Peter and John, all the people were astonished and came running to them in the place called Solomon’s Colonnade. By faith in the name of Jesus, this man whom you see and know was made strong. It is Jesus’ name and the faith that comes through him that has given this complete healing to him, as you can all see. (3:11, 16)
Holding tightly, Peter, John and the lame man came out together and were rushed. Some of the background information leading up to Peter’s sermon is missing, but what is presented is powerful and significant: 1) the healed man held (krateo) onto Peter and John. The same Greek word is used for arrests through out the New Testament. 2) The people swarmed the Apostles to see what was going on, and 3) the people were blown away by what they saw. Peter then expounds on the name of Jesus as the point of the miracle (he uses the name twice in 3:16).
Peter’s use of “the name” is very, very important, as “the name” was a surrogate for pious Jews when addressing God or in speaking about Him: it carried with it the implication of his divine presence and power. This allows him to divert attention away from him and his companion John as the originators of the miracle: it was not “their own power or godliness” that effected the healing.
While the beggar held on to Peter and John, all the people were astonished and came running to them in the place called Solomon’s Colonnade. By faith in the name of Jesus, this man whom you see and know was made strong. It is Jesus’ name and the faith that comes through him that has given this complete healing to him, as you can all see.
(3:12-13) Peter took advantage of the crowd and preached about the risen Christ. His sermon is similar to the Pentecost sermon: it calls for repentance following proclamation. In this sermon, Peter made sure he presented his Jewish credentials. (3:13) This idea was accomplished by referring to Abraham, Isaac and Jacob: a time honored liturgical formula for blessing that goes back to the burning bush theophony: Then he said, “I am the God of your father, the God of Abraham, the God of Isaac and the God of Jacob.” At this, Moses hid his face, because he was afraid to look at God. God also said to Moses, “Say to the Israelites, ‘The Lord (The Hebrew for Lord sounds like and may be derived from the Hebrew for I AM in verse 14) the God of your fathers—the God of Abraham, the God of Isaac and the God of Jacob—has sent me to you.’ This is my name forever, the name by which I am to be remembered from generation to generation (Exodus 3:6, 15). In other words, healing was another way God through which God communicated His presence and this is all through His vocal expression: Jesus. God shouted through Golgotha His great love and power through His son who was also His servant.
Servant leadership is a strong theme in the New Testament and in this sermon: it begins and ends by noting Jesus as the servant of God. Peter echoes Isaiah 42-53 and his servant theme, which states that, “my servant will be raised and lifted up and highly exalted.” Peter does this to connect Jesus with the Prophets and to connect Him to Moses, Israel’s greatest Prophet: The Lord your God will raise up for you a prophet like me from among your own brothers. You must listen to him. I will raise up for them a prophet like you from among their brothers; I will put my words in his mouth, and he will tell them everything I command him. 19 If anyone does not listen to my words that the prophet speaks in my name, I myself will call him to account (Deuteronomy 18:15, 18-19).
You disowned the Holy and Righteous One and asked that a murderer be released to you. 15 You killed the author of life, but God raised him from the dead. We are witnesses of this (3:14-15). There are other powerful ascriptions in this passage that tell us the early Churches views of Jesus as: “the Holy one;” “the righteous one;” “the author of life.” There is also a reference to Jesus as a Prophet like Moses: for Moses said, ‘The Lord your God will raise up for you a prophet like me from among your own people; you must listen to everything he tells you. 23 Anyone who does not listen to him will be completely cut off from among his people’ (3:22-23). This would knit Peter to the listeners and pull them into the conversation in spit of his Galilean accent, and it would help Peter to take them from the old Covenant into the New Covenant through Jesus. Peter also points out a great paradox in the recent events of Jesus’ passion: the author of life was trade for a common thief, but death was then trade for life as God restored Jesus. Peter does this to emphasize the idea of a remnant people from Israel as the bearers of God’s promises. There is a greater emphasis of national responsibility for the Messiah’s death as well.
This fits into the remnant framework: a new nation is rising out of the old, a people with a new expression of faith as the basis for their existence. Peter’s sermon contains the germ idea of salvation through grace by faith alone with the idea that this was God’s plan all along, thus the connection to Moses and Samuel along with the rest of the Prophets of Israel.
You disowned the Holy and Righteous One and asked that a murderer be released to you. 15 You killed the author of life, but God raised him from the dead. We are witnesses of this “Now, brothers, I know that you acted in ignorance, as did your leaders. 18 But this is how God fulfilled what he had foretold through all the prophets, saying that his Christwould suffer. (3:17-18) Peter lets the people off the hook of responsibility by pointing to their ignorance. He does this for the people and for the rulers of Israel, pointing out a strong similarity to Jesus proclamation from the cross: “they know not what they do.” Peter tells them and us that the servant had to suffer tremendously in order for salvation to be brought to the many. The outlook here is powerful, as it gives a sense of optimism that is unmatched anywhere else in the New Testament about Israel’s salvation, except in certain statements in Romans 9-11. This shows us that this really was an early point of view and the dominant one held by the fledgling Church. It also explains the early spread of Christianity in Jewish quarters alone: the early believers did not accept the idea that non-Jewish people would become major recipients of God’s blessings.
Repent, then, and turn to God, so that your sins may be wiped out, that times of refreshing may come from the Lord, 20 and that he may send the Christ, who has been appointed for you—even Jesus. 21 He must remain in heaven until the time comes for God to restore everything, as he promised long ago through his holy prophets (3:19-21) Peter follows up his positive belief in Jewish salvation by proclaiming that Jewish acceptance of Jesus Messianic task would usher in the New Millennium/age. This passage tells us God’s verdict about Jesus: He raised Him from the dead as an expression of his confidence and trust in His Messianic task. This parallels Paul’s statement in Romans 1:4 that Jesus has been “designated Son of God in power… by His resurrection from the dead.” Peter does this to tell his Jewish brethren that Jesus has been vested with Messianic dignity, and is in Heaven awaiting the fulfillment or consummation of the past prophetic promises. All of this leaves us with a great big question: what would have happened if a majority of the Jewish people alive then had accepted Jesus as their Messiah?
For Moses said, ‘The Lord your God will raise up for you a prophet like me from among your own people; you must listen to everything he tells you. 23 Anyone who does not listen to him will be completely cut off from among his people.’ 24 “Indeed, all the prophets from Samuel on, as many as have spoken, have foretold these days. 25 And you are heirs of the prophets and of the covenant God made with your fathers. He said to Abraham, ‘Through your offspring all peoples on earth will be blessed.’26 When God raised up his servant, he sent him first to you to bless you by turning each of you from your wicked ways.” (3:22-26) Peter’s speech tells us the earliest Churches teaching about Christ, or Christology: there was a “Son of David” Christology; a “Servant” Christology; a “Elijah” Christology, finally and a “Prophet” Christology. These listeners were the “sons of the Prophets, not as in a formal school, but in the heirs of the Prophetic promises, promises that were being fulfilled before their very eyes. Today, we stand in the same place as we accept the promises and the power that flows from their incorporation into our lives and theology. We are linked to a long line of succession through faith, not through flesh and blood.
II) THE WITNESS OF THE LAW: Acts 4:1-7
This is a turning point in the life of the early Church. Up to now, there has been no visible resistance or persecution over the apostolic activities. Now we see a new emphasis on the part of the authorities to stop the advancement of the fledgling movement, although not on the part of the people in general. This is in direct response to the healing of the man born lame and as a further emphasis of the theme paragraph of the Book (2:42-47)
The events of this encounter were important to the resistance to Christianity and to the future persecution of the Jerusalem Church. Jewish law held that in order to be prosecuted for a crime, you had to be aware of its consequences, according to Jeremias the historian. This meant that those who did not have formal training in rabbinic law or advanced theology had to receive a formal warning before they could be prosecuted in the realm of religious thought and ideals. This legal admonition was a shot across the bow, if you will, sending a message to the common people who were judged by the Sanhedrin to be common “unschooled, ordinary men.” Later, they would be rearrested and if they were not supernaturally liberated during one arrest, may have been executed, just as James was subjected to following this legal notification. This is why they were warned to cease their activities and to quit speaking in the name of Jesus. Acts 5:17 informs us that the Sanhedrin reminded them of this warning before turning them over to be beaten.
The priests and the captain of the temple guard and the Sadducees came up to Peter and John while they were speaking to the people (4:1) This verse, through (4:4), is a concluding passage, as Dr. Luke finishes the account of the healing of the man born lame. Peter’s sermon came to an abrupt end as an official contingency swooped down on them and arrested them. We can connect these events by the phrase “while they were speaking,” which is an interesting view of the two principle characters. It was Peter’s sermon that was interrupted, but the use of the plural tells us that John was not a silent witness
Luke also informs us that the early form of persecution rose from the ranks of the priest’s and the Sadduccean leadership. The captain of the temple guard was the commanding officer of the temple police. He was only below the High Priest in rank and responsibility and it was his duty to maintain order in and around the temple compound. As descendants of the Hasmoneans, the Sadducees believed that they were the direct descendants of the people who had initiated the Messianic age and they did not accept new or novel innovations. They were Priests from the tribe of Levi who claimed to represent true orthodoxy who opposed any innovations in biblical law. They also believed that it was vain to expect God to intervene in the life of the nation personally or through a Messianic figure, as it was their belief that God’s age of promise began with the Maccabean revolt and was continuing through them as the nation’s leaders.
Sadduccean theology accepted the idea that the Messianic age was a process, not a person, a datable event, or a cataclysmic happening. In addition, as political leaders and dominant proprietors of the nation, they stressed cooperation with Rome and wanted to maintain the status quo. During the Maccabean revolt, the people had turned over all land and political power to these people’s ancestors. Most of the priests were Sadducees, all of the temple guards were Levites, the captain was always a high caste Sadducee, and all of the high priests were Sadducees. These people were the aristocracy who accommodated the Romans for financial reasons, selling out their people in order to preserve their best interests.
(4:2-3) They were greatly disturbed because the apostles were teaching the people and proclaiming in Jesus the resurrection of the dead. 3 They seized Peter and John, and because it was evening, they put them in jail until the next day. The Sadducees were upset about two things: teaching the people and teaching that there was a resurrection from the dead. Their objection to the resurrection was as much political as it was theological, as resurrection teachers were generally apocalyptically oriented. Usually people of this persuasion wanted a revolt to occur and for the Davidic kingdom to be restored. This is what they feared the most: a popular uprising against them and against their Roman protectors. The temple personnel did not want any theological or political speculations to lead to a rebellion. In addition, they objected to the apostles teaching the people. They viewed these men in the same light as their master Jesus: speakers of a new way that could disrupt the establishments’ authority. Peter and John were arrested and bound over until the next morning. The Jewish high court, the Sanhedrin, met daily with the exceptions of the Sabbath, and feast days.
(4:4) But many who heard the message believed, and the number of men grew to about five thousand. This is an intrusion into the narration, meant to show us the results of the message: the Church grew as the common people gladly accepted the word. The common people tolerated or accepted the word and works of the apostles, the Pharisees only moderately objected with many of them becoming believers. The stance of the Pharisees and fear of Roman retaliation would help the church in the early days. This passage concludes the sermon of chapter three by telling us that the number of believers had grown to five thousand souls.
(4:5-7) The next day the rulers, elders and teachers of the law met in Jerusalem. 6 Annas the high priest was there, and so were Caiaphas, John, Alexander and the other men of the high priest’s family. 7 They had Peter and John brought before them and began to question them: “By what power or what name did you do this?” The council’s inquiry was similar to what they did to Jesus, as both were conducted early in the morning (Luke 22:66) by the Sanhedrin, the nation’s senate and highest/supreme court (another Luke parallel). It had jurisdiction over all non-capital cases although they were advisors to the governor in any capital case, with one exception: a gentile violating the temple grounds inner courts.
(4:6) Luke gives the names of members of the council and names the high priest as Annas. This is not altogether correct as Annas was high priest from 6-15 AD. His son in law Caiaphas was the reigning high priest in the early thirties, so why the discrepancy? Apparently, Luke was not above commenting on the true nature of politics. Even though Caiaphas was the longest ruling high priest, 18-36 AD, Annas was the real power behind the throne, being the most powerful political figure of his day. Five of his sons, one grandson, and a son in law all attained the office of high priest: and we thought two Bushes were unusual. Caiaphas and his father in law were instrumental in the death of Jesus and both of them probably saw these followers of Jesus as threats to their system.
III) WITNESS FOR THE DEFENSE: Acts 4:8-14
Acts four’ main theme deals with the issue of Jewish law, and the beginning of the churches persecution by the temple authorities. This an important period in the churches timeline, as the first blow was being struck by the Sanhedrin against the apostolic band. The Sadducees raise the question, “by whose name” was this miracle accomplished through. This is a challenge of authority and reflects the idea of miracles only being valid if they are accomplished through the name of God, not through the name of a prophet, or in the case of Jesus, someone who claimed to be of David’s lineage. It is also quiet possible that the Sadducees knew that a large number of people were following these men and they were setting the stage to treat them just as they had treated Jesus. This is probably true, because so many of the senior members of the Sanhedrin were present for the questioning of “unlearned men.”
(4:8-11) Then Peter, filled with the Holy Spirit, said to them: “Rulers and elders of the people! 9 If we are being called to account today for an act of kindness shown to a cripple and are asked how he was healed, 10 then know this, you and all the people of Israel: It is by the name of Jesus Christ of Nazareth, whom you crucified but whom God raised from the dead, that this man stands before you healed. 11 He is
“ ‘the stone you builders rejected, which has become the capstone.’” Luke is echoing the words of Jesus relating to future persecution. This is in context to the prophetic description of turmoil and calamity that Israel would create among the disciples.
Luke’s perspective, like Paul, would have the image of many such events having been perpetuated against them and the church when these words were being recorded. We know this due to the many references to persecution in the Book of Acts. However, during the writing of the first trip before the Sanhedrin, the words of Jesus must have burned in their souls. Especially Paul as he had been a persecutor before his conversion. Luke then uses a term that denotes a special empowerment that covered Peter’s attitude, situation and message: he was ‘filled with the Spirit.’ This designates a special moment of inspiration and power that follows the moment of need. This statement is in accordance with Jewish theology that stated God gave the Spirit in special measure based for special events. This is similar to Sampson’s infilling and the activities that surrounded his lif
