354. THE APOSTLES ON TRIAL BEFORE THE SANHEDRIN
"We cannot but speak the things we have seen and heard"
The healing of the lame man at the Temple had diverse effects. While it provided Peter and John with unequalled opportunity to capture the at tention of the Temple crowd, for it had been heralded as a miracle by the worshippers, it at the same time aroused the wrath of the religious leaders. A new chapter of trial, defence and proclamation was thus begun.
The aim of this lesson is to see how the apostles 'conviction of the truth of the resurrection of Christ stood firm against strong and powerful op position.
Acts 4
THE FIRST CLASH WITH JEWISH AUTHORITIES (Acts 4:1-4).
Great commotion had no doubt developed as Peter preached in Solomon's Porch of Jesus and his resurrection. Such excitement could not for long pass unnoticed by the Temple guard. While Peter continued in his proclamation, the captain of the guard, some priests and Sadducees moved towards the group. They were representative of powerful factions opposed to the declaration of God's truth concerning Jesus. Although placed in positions of religious prominence, their vested interests in main taining the authenticity of perverted doctrine and in retaining their respected authority, compelled them to adopt a harsh opposition to the education of the people.
The Sadducees particularly felt threatened by the preaching of the apostles. They did not believe in an after-life and denied the resurrection, as is evident from two other incidents recorded in the new Testament (cp. Lk. 20:27; Acts 23:8). It is not surprising then, to read that they were "grieved" to hear that the apostles were preaching "through Jesus the resurrection from the dead" (v.2). Moreover they held the high-priest's office, and were sensitive of anything likely to disturb the comfortable status they had won. They could see now a familiar pattern emerging: a notable miracle; the preaching of the resurrection; the acclamation of the Lord Jesus Christ; a challenge to prestige. (Compare this sequence with Jn. 11:43-53). And so, Peter and John were placed under arrest and im prisoned overnight. Notwithstanding their opposition however, they were effective in converting no less than five thousand men (v.4).
PETER'S BOLDNESS UNDER QUESTIONING (Acts 4:5-12).
The following day the prisoners were arraigned before the court. The Sanhedrin sat, as was their custom, in a circle, and the accused were set before them in their midst. The opening question of the session had a familiar ring: "By what power, or by what name, have you done this?" It was the same question of authority as they had directed to the Master himself (Matt. 21:23). Peter's reply indicated no concern for the apostles' own security. Rather he strove to advance the name and honour of the Lord Jesus Christ.
With respect he addressed the Sanhedrin as "rulers of the people, and elders of Israel". Their actions, he said, were committed in the name of Jesus Christ. The healing of the lame man, which had precipitated this confrontation, was a "good deed" (v.9), an act of kindness, he reminded them. It was only made possible through the power of Jesus, a man that they, the judges, had crucified. His testimony against them strengthened, Peter continued by declaring that God had raised this same Jesus from the dead and that in his name alone is there hope of salvation. Peter then applied Psalm 118:22 to the actions of the Sanhedrin against Jesus: "the stone which was set at nought of you builders ... is become the head of the corner". Jesus himself had prophesied by use of the same psalm that they would put him to death (Matt. 21:42-45). What power lay in these words!
Peter went on to add that the deliverance granted in the name of Jesus is the only deliverance available, and if men wanted salvation, they must seek it through "the name" of Jesus Christ (v.12)
THE EMBARRASSMENT OF THE AUTHORITIES (Acts 4:13-22).
The obvious facts of the case and the demeanour of the accused were a sore embarrassment to the Sanhedrin. Clearly a miracle had been wrought. Uncomfortable evidence of that appeared before their very eyes, for the man who was lame stood before them (v.14). The bold and fluent speech of both Peter and John was not lost on them, and yet they judged them to be poorly educated men. The explanation of these other wise inexplicable events was painfully clear to the court. The apostles had "been with Jesus". They may well have remembered the report of one of their officers sent to arrest Jesus: "Never man spake like this man", he had said (Jn. 7:46).
With the apostles removed from the court, the Sanhedrin decided that all that could be done was to threaten and dismiss the prisoners. Although they would have very happily punished them, they were con strained by popular support for the apostles. As they had been unable at one time to move against Jesus, so they were again rendered impotent for they "feared the people" (Mk. 12:12). In desperation the Sanhedrin rested on its' authority and charged both Peter and John never to preach their doctrine again. They threatened that if their work continued, they would fall under the court's severe displeasure.
Despite the Sadducees' resolution, the apostles remained undaunted. They replied to the effect that they had a commission from none other than God and that when the directions of men were at variance with the will of God, the former must be ignored (v.19; cp. 5:29). The same princi ple applies in many aspects today: the laws of men must be obeyed only up to the point where they conflict with God's law. No doubt feeling the reproach of the two righteous and confident men before them, the elders were only able to threaten them further and let them go.
THE UNITED PRAYER OF THE NEW ECCLESIA (Acts 4:23-31).
Upon their return to their brethren, Peter and John joined with the ecclesia in lifting up their voices to God with one accord. There are some aspects of their prayer that are outstanding. They expressed their adora tion of the Father as the Creator of the world (quoting from Ps. 146:6) so setting themselves apart from the heathen who worshipped gods they themselves had created. Their knowledge of the Scriptures allowed them to see themselves as part of the outworking purpose of God. The enmity and malice of the rulers was a vindication of God's Word, for in it they saw an application of the second Psalm. In this context it is interesting to note the description given Christ: "thy holy child Jesus" (v.27). The word "child" signifies both a servant and a son (see Lesson 3 regarding Acts 3:13). He was the Son of God, and yet in the work of redemption he acted as his Father's servant (cp. Isa. 42:1).
Fully aware of the hostility extant to Christ, and mindful that the disci ple is not better than his master, the ecclesia prayed that God would graciously motivate them in their preaching work, and bless them with power to work miracles. The effectiveness of miracles in confirming the doctrine they preached was very evident in their most recent experiences. Their prayer, without doubt, was accepted, for it was answered not in word but in power. The place was shaken, that their faith might be established and not shaken, and that they might speak the word with all boldness.
ALL THINGS IN COMMON (Acts 4:32-37).
The concluding verses of this chapter contain a general and beautiful insight into the spirit of the first century ecclesia at Jerusalem. The disciples loved one another dearly. Though there were many of different backgrounds, ages and personalities when they met in Christ, they became as intimately related as the closest brothers of long standing. Pro perty was shared. In this way the Lord's words of Mark 10:30 received their fulfilment. These believers were so preoccupied with hopes of in heritance in the Kingdom that material possessions were as nothing to them. The property in which worldly people trusted was a matter of indif ference. No doubt a major factor in their unified enthusiasm was their continuance in preaching the resurrection of the Lord Jesus Christ. It was a doctrine in which they shared the fullest conviction.
One who was outstanding in his charity was Joses, surnamed Barnabas by the apostles. He was held in respect by the ecclesia as a man endued with particular gifts of prophecy and teaching (13:1). Appropriately his qualities of character were reflected in his name which is translated variously, as "son of exhortation", "son of consolation", or "son of prophecy" (cp. 11:23). Barnabas was of the tribe of Levi who throughout history had been sustained from the common purse € the tithes of the 12 tribes. His sale of his land spoke eloquently of the traditional view of land constituting excess to a Levite € Yahweh being their inheritance (Deut. 18:1-5; Num. 35:2; Josh. 14:3).
LESSONS FOR US:
- When the commands of men conflict with the Law of God, we must obey God rather than men.
- Peter and John overcame intimidation before the Sanhedrin with a positive approach to the proclamation of the Truth. The Lord's words take on increased meaning in the light of the apostles' faithfulness: "whosoever . . . shall confess me before men, him will I confess also before my Father which is in heaven" (Matt. 10:32).
- Prayer sustained the disciples at a critical time of opposition. They saw the fulfilment of scripture in the animosity of the authorities, as we should in the apathy and ungodliness in today's society. "After this manner therefore pray ye ... Thy will be done ..." (Matt. 6:9-10).
- The spirit in the ecclesia was one of selflessness. Many gave freely and generously all material excess for the common good. "As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith" (Gal. 6:10).
REFERENCE LIBRARY:
"Story of the Bible" (H. P. Mansfield) € Vol. 13, Pages 28-32
PARAGRAPH QUESTIONS:
1. Why were the Sadducees confounded when they called Peter and John before the Sanhedrin?
- Summarise Peter's first address to the Sanhedrin (Acts 4).
- What was the response of Peter and John when they were asked by the Sanhedrin not to speak of Jesus?
- Of the early Jerusalem ecclesia it is written: "they had all things in common ". Explain what this means.
ESSAY QUESTIONS:
1. Comment on the defence of Peter and John before the Sanhedrin (Acts 4). Why were they so fearless in the face of such strong opposi tion?
2. How did the Jerusalem ecclesia respond at the time of Peter and John's release by the Sanhedrin and what sign was given to it?