Acts 5:12-28: In Trouble Again

12] And through the hands of the apostles many signs and wonders were done among the people. And they were all with one accord in Solomon’s porch.  13] Yet none of the rest dared join them, but the people esteemed them highly.  14] And believers were increasingly added to the Lord, multitudes of both men and women, 15] so that they brought the sick out into the streets and laid them on beds and couches, that at least the shadow of Peter passing by might fall on some of them.  16] Also a multitude gathered from the surrounding cities to Jerusalem, bringing sick people and those who were tormented by unclean spirits, and they were all healed.

17] Then the high priest rose up, and all those who were with him (which is the sect of the Sadduccees), and they were filled with indignation, 18] and laid their hands on the apostles and put them in the common prison.  19] But at night an angel of the Lord opened the prison doors and brought them out, and said, 20] “Go, stand in the temple and speak to the people all the words of this life.”

21] And when they heard that, the entered the temple early in the morning and taught. But the high priest and those with him came and called the council together, with all the elders of the children of Israel, and sent to the prison to have them brought.

22] But when the officers came and did not find them in the prison, they returned and reported, 23] “Indeed we found the prison shut securely, and the guards standing outside before the doors; but when we opened them, we found no one inside!” 24] Now when the high priest, the captain of the temple, and the chief priests heard these things, they wondered what the outcome might be. 25] So one came and told them, saying, “Look, the men whom you put in prison are standing in the temple and teaching the people!”

26] Then the captain went with the officers and brought them without violence, for they feared the people, lest they should be stoned. 27] And when they had brought them, they set them before the council. And the high priest asked them, 28] saying, “Did we not strictly command you not to teach in this name? And look, you have filled Jerusalem with your doctrine, and intend to bring this Man’s blood on us!”  (NKJV)

This portion seems like deja vu all over again.  Sometimes, instead of going away, trouble just gets worse.  This time, all the apostles were arrested.  However, God was pleased to intervene and the men were freed from their imprisonment, vs. 17-20.  They were told to resume their preaching.  Circumstances do not change responsibility.

We can well imagine the shock, astonishment and frustration caused by this deliverance.  To all appearances, everything was normal.  Gates were closed and locked; guards were at their stations, but “there was no one inside!” v. 23.

While the officials were pondering this unexpected turn of events, someone came and told them that the escaped prisoners were “standing in the temple and teaching the people!” v, 25.

Arrested once more, but peacefully because the people held them in high esteem, v. 26, the apostles were brought before the council.  The high priest reminded them that they had been commanded not to teach in the name of Jesus of Nazareth, but, instead of obeying that injunction, the apostles had “filled” Jerusalem with their doctrine.  This is described in vs. 14-16.  He then blamed them for trying to fix the blame for the death of Jesus on him and his fellows.  By this, we see that he totally missed the point of the apostles’ preaching.  It wasn’t about assigning “blame” at all, but about revealing the purpose of that death, which was “to bring repentance to Israel and forgiveness of sins,” v. 32.

People today still “miss the point.”  As I write these words, we’re in the middle of the Christmas season, with all its festivities and frivolity.  But in the midst of all that, with the exception of an occasional Christmas carol or maybe a nativity scene tucked in among all the decorations, there is still no room for the Lord Jesus.

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Acts 4:34-5:11: …Greed

34] for all who were possessors of lands or houses sold them, and brought the proceeds of that things that were sold, 35] and laid them at the apostles’ feet; and they distributed to each as anyone had need.

36] And Joses, who was also named Barnabas by the apostles (which is translated Son of Encouragement), a Levite of the country of Cyprus, 37] having land, sold it, and brought the money and laid it at the apostles’ feet.

5:1] But a certain man named Ananias, with Sapphira his wife, sold a possession.  2] And he kept back part of the proceeds, his wife also being aware of it, and brought a certain part and laid it at the apostles’ feet.  3] But Peter said, “Ananias, why has Satan filled your heart to lie to the Holy Spirit and keep back part of the price of the land for yourself?  4] While it remained, was it not your own?  And after it was sold, was it not in your own control?  Why have you conceived this thing in your heart?  You have not lied to men but to God.”

5] Then Ananias, hearing these words, fell down and breathed his last.  So great fear came upon all those who heard those things.  6] And the young men arose and wrapped him up, carried him out, and buried him.

7] Now it was about three hours later when his wife came in, not knowing what had happened.  8] And Peter answered her, “Tell me whether you sold the land for so much?”

She said, “Yes, for so much.”

9] Then Peter said to her, “How is it that you have agreed together to test the Spirit of the Lord?  Look, the feet of those who have buried your husband are at the door, and they will carry you out.”  10] Then immediately she fell down at his feet and breathed her last.  And the young men came in and found her dead, and carrying her out, buried her by her husband.  11] So great fear came upon all the church and upon all who heard these things.  (NKJV)

We’ve already seen the general description of the unity, selflessness and generosity of the early church in 4:34-37, first with the believers themselves and then with a particular individual:  Joses, or as he was named later, Barnabas.  Right now, he’s just one of them; later on, God will single him out for special service.

No doubt, Joses’ gift was received favorably, but….

Among the believers was a couple named Ananias and Sapphira.  They, too, sold a possession, but brought only a part of the proceeds from it to the apostles.  We’re not told what their thinking was or why they did this, but it got them into trouble.

1. Their falsehood, vs. 1-3.

They brought only a part of what they had received from the sale of their land.  Apparently they made it seem as if they donated the whole amount, not just a part of it.

2. Their freedom, vs. 4.

As we mentioned before, this sharing of possessions was voluntary, not compulsory.  There was no requirement that it be done, or that any certain amount had to be given.  Peter said to Ananias that while he and his wife had owned the property, it was theirs to do with as they wished.  And even after they had sold it, they were in control of what they had received.  If they wanted to give only part of the proceeds, they could have.  There was no need to lie about it.

3. Their forgetfulness, vs. 4-9.

They forgot one important fact:  they weren’t just dealing with men.  They were dealing with God.  They hadn’t just lied to others about this sale; they had lied to God.  I think we’ve forgotten this to a large degree in our culture.  We go by current social or cultural norms instead of by the word of God.  Even in church, too often it’s more about tradition than truth.   We mold our beliefs by the catechism or confession of faith than from the Scriptures.  These may be useful and helpful, but we must always say, “What does the Scripture say,” Romans 4:3, not what does the catechism say.  Even as I write these posts, it isn’t or at least shouldn’t be just to get more visits to the blog or favorable comments.  Yes, they have their place, but if God doesn’t bless these efforts to those who read them, nothing of lasting value is accomplished.

4. Their fate, vs. 5-10.

God killed them for their presumption.

We don’t like that.  The god of contemporary Christianity loves everybody and wants to bless them.  Everybody’s going to a better place.  Everyone is a child of God.

That God is love is a wonderful Bible truth, 1 John 4:8, but it is not the only Bible truth.  Earlier in 1 John, he said, God is light, and in Him is no darkness at all, 1 John 1:5.  He goes on to say, If we say that we have fellowship with Him, and walk in darkness, we lie and do not practice the truth.

Hebrews 12:29 puts it like this:  Our God is a consuming fire.  This after the admonition in v. 28, Therefore, since we are receiving a kingdom which cannot be shaken, let us have grace, by which we may serve God acceptable with reverence and godly fear.

“Godly fear.”

This leads to our next thought.

5. The fear, v. 11.

Great fear came upon all the church and upon all who heard these things.

I don’t want to make too much of this, but I think perhaps we tend to make too little of it.  A common definition of “the fear of God” is “reverential awe.”  Is that what these people who had seen or heard of Ananias and Sapphira being struck down for their sin – is that what these people felt?  Just “awe”?

Or was it an actual fear coming from divine judgment?

By this, I do not mean that we should come cringing into the presence of God, expecting Him to hit us up side the head if we don’t do everything just right.  He is the God who has saved us and brought us into His family.  He has exhibited a great deal of patience with our fallibility and fallenness.  He sent His Son to take our place.  That’s something we should remember this “Christmas.”  Jesus wasn’t born on that long ago morning so we could give each other presents, have family get-togethers and eat too much.  He was born into this world because there is not a single thing we can do to redeem ourselves.  Without that birth, there would be no death.  Without that death, there is no salvation.  God did all that, things way beyond our understanding, in order that sinners like us might be saved.

At the same time and for all that He has blessed us, God is God, not our buddy.

Acts 4:32-37: Generosity….

32] Now the multitude of those who believed were of one heart and one soul; neither did anyone say that any of the things he possessed was his own, but they had all things in common.  33] And with great power the apostles gave witness to the resurrection of the Lord Jesus.  And great grace was upon them all.  34] Nor was there anyone among them who lacked; for all who were possessors of lands or houses sold them, and brought the proceeds of the things that were sold, 35] and laid them at the apostles’ feet; and they distributed to each as anyone had need.

36] And Joses, who was also named Barnabas by the apostles (which is translated Son of Encouragement), a Levite of the country of Cyprus, 37] having land, sold it, and brought the money and laid it at the apostles’ feet.  (NKJV)

These verses have been used by some to promote communal living, whether voluntary or required, as in communism.  We saw in Soviet Russia that communism doesn’t work, though there are increasing numbers, mostly younger people never exposed to the evils of that system, who want a socialist form of government.  As for voluntary forms of community living, there is no particular Scripture forbidding it, but neither is there a Scripture requiring it.  In the case in Acts, we will see that it didn’t work.

In Acts, the shared experiences of these people gave them a bond and a unity.  Remember, it still hadn’t been all that long since Pentecost.  Quite possibly, many of these had seen and heard the Lord Jesus and had witnessed the horror of His crucifixion.  Some of them might even have been among the 500 who saw the resurrected Lord, 1 Corinthians 15:6.

Further, there is a bond in the Spirit that the world cannot duplicate.  This bond has nothing to do with material things or ideas and philosophies put forth by the world.  It has to do with the Lord Jesus, who He was and what He did.  This is the bond these believers in Acts had.

This bond opened their hearts and their hands so that there was an open sharing of their possessions.  No one said, “This is mine!”  Though these words have been used to justify communism or other socialist ideas, nothing could be farther from the truth.  In the first place, this was voluntary.  No one was forced to do this.  Second, there was no government involvement or intrusion.  There was no outside compulsion for these believers.  Nor did they require others than themselves to do this.  And, it did not work, as we’ve said.

But it wasn’t just about “possessions.”  With great power the apostles gave witness to the resurrection of the Lord Jesus, v. 33.  As I write these words, it is Sunday, the day the early church rejoiced in the Resurrection.  Perhaps there was also an anticipation that the Lord was going to return very soon.  Perhaps this was part of what was in the mind of the early believers; the Lord was coming back and they wouldn’t need “things.”  Their hope was in the next world, not this one, cf. Philippians 3:19-21.

A few weeks ago, my wife and I toured the mansion that had belonged to the owner of the Oliver Plow Co.  In this day when too many people think that milk comes from the dairy section of the store and vegetables from the produce section, that may not mean much, but the Oliver Plow was a giant in farm implements in its day.  Oliver was a competitor with John Deere, perhaps a more familiar name.  Anyway, this house was ornate and beautiful and filled with treasures.  It bore the marks and personality of the lady who had lived there until her late 90s.  But nobody lived there anymore.

Our house is much more modest, and is not likely to be turned into a museum.  But there is coming a day, perhaps not so far off, when a “for sale” sign will be out in the front yard, and someone else will sit in this room and look out the window at the cardinal, the blue jays, the red-headed woodpecker, and the robins, sparrows and squirrels who share the yard with us.  Perhaps other children or grandchildren will run up and down the hill in back.  I don’t know.  We won’t live here anymore.

I don’t know where that lady is as I write about her.  She’s been dead for 20 or more years.  If the unbeliever and skeptic is right, she isn’t anywhere and her bodily remains have decayed into dust and bones.  (If you have recently suffered a loss, I’m sorry.  I don’t mean to add to your grief.)

For the believer, Scripture has a much brighter promise:

For we know that if our earthly house, this tent, is destroyed, we have a building from God, a house not made with hands, eternal in the heavens….For we who are in this tent groan, being burdened, not because we want to be unclothed, but further clothed, that mortality may be swallowed up by life.  Now He who has prepared us for this very thing is God, who also has given us the Spirit as a guarantee.
So we are always confident, knowing that while we are at home in the body we are absent from the Lord.  For we walk by faith, not by sight.  We are confident, yes, well pleased rather to be absent from the body and to be present with the Lord,
2 Corinthians 5:1, 4-8, emphasis added.

“The resurrection.”

These early believers had a hope beyond this world and the grave.  But they had something else as well, something I don’t think we value like we should in this day of “free will,” and “human potential.”  Great grace was upon them all, v. 33.  Without the grace of God, we’re just animated bodies, capable perhaps of doing great things, but still wrapped up in this world.  Even if we believe in some sort of “higher power,” the most we’ll ever have is “religion.”  Without the grace of God, the Bible is just another holy book and Christianity is just another world religion.

But the grace of God comes in with resurrecting and creating power, and, in some incomprehensible way we are made new.   To one degree or another, we see that the Bible is truth, and this world is just a bus stop on the way to eternity.

The practical effect of all this to the early church was that there was not anyone among them who lacked, v. 34.  Needs were met and there was no lack to any of them.

Sadly, that’s not the end of the story.

Acts 4:5-18, “No Other Name”

5] And it came to pass, on the next day, that their rulers, elders, and scribes, 6] as well as Annas the high priest, Caiaphas, John, and Alexander, and as many as were of the family 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 you done this?”

8] Then Peter, filled with the Holy Spirit, said to them, “Rulers of the people and elders of Israel:  9] If we this day are judged for a good deed done to a helpless man, by what means he has been made whole, 10] let it be know to you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, by Him this man stands here before you whole.  11] This is the ‘stone which was rejected by you builders, which has become the chief cornerstone.’  12] Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved.”

13] Now when they saw the boldness of Peter and John, and perceived that they were uneducated and untrained men, they marveled.  And they realized that they had been with Jesus.  14] And seeing the man who had been healed standing with them, they could say nothing against it.  15] But when they had command them to go aside out of the council, they conferred among themselves, 16] saying, “What shall we do to these men?  For, indeed, a notable miracle has been done through them, and we cannot deny it.  17] But so that it spreads no further among the people, let us severely threaten them, that from now on they speak to no man in this name.”

18] So they called them and commanded them not to speak at all nor teach in the name of Jesus.

Chapter 4 divides into three sections:  the detention of Peter and John, vs. 1-4; their defense, vs. 5-20; their dismissal, vs. 21-23.  In the post today, we see that Peter and John have been arrested and we enter the courtroom where they are being questioned.

1. The Court, vs. 5-7.

a. The Council, vs. 5, 6.  In the providence of God, it seems the whole rulership of the Jews was gathered at Jerusalem, perhaps still the result of Passover and Pentecost.  In this court, as it turned out, there was a confrontation of those who said they were the rulers of the Jews – and they were, and those who claimed to represent the King of the Jews.  The contrast must have been startling.  On the one hand – power, wealth, influence, position.  On the other hand, three men, one dressed in beggar’s rags, all of them dirty and disheveled from a night in a prison where “criminal rights” were still a fantasy of the far distant future.
b. The Question, v. 7.  Our Lord faced a similar question in Matthew 21:23, perhaps from some of the same fellows.  There is more to that incident than might appear on the surface.  Controversy had raged over whether or not the Lord Jesus was doing miracles by demonic power, cf. Matthew 12:24.  If such in any way could have been proven, He would have been discredited before the people and the rulers would have had legitimate and Scriptural ground to execute.  Indeed, they would have been obligated to do so.
Something of the same holds true here.  The word translated “power” is “dunamis,” from which we get the words, “dynamic,” “dynamo,” “dynamite.”  It refers to power to get the job done. If “magic,” that is, demonic power, had entered into this man’s healing, it would have been a capital crime, worthy of death.
I wonder if something else might not also be here.  After all, these two men were nobodies:  uneducated and untrained.  They weren’t the first to run afoul of the authorities, and they weren’t the last.  History flows with the blood of martyrs who were outside the “official” church.  I do respect the Reformers and, considering the times they lived in and the corrupt church they left, am surprised they did as much as they did.  At the same time, I wish they would have gone all the way back to the New Testament instead of stopping with the early church fathers.

2. The Confession, vs. 8-12.

Peter acknowledged that the healing of the lame man was the reason he and John were before the council.  However, he denies that they themselves healed the man, giving a three-fold answer as to who had performed the healing.  In each answer, there is a difference between seems to be and what actually is.  Each answers revolves around Jesus Christ.

a. The Risen Christ, v. 10.  3:12 echoes here:  “Men of Israel, why do you marvel at this?  Or why look so intently on us, as though by our power or godliness we had made this man walk?”  Peter refused any credit before the crowd, and he refuses any credit before the rulers.  The crucified, risen “Jesus Christ of Nazareth.”  In this description of the Lord, Peter offers positive proof of the resurrection.  The “name” of an ordinary executed criminal would have had no such power.  Peter did not say, “We serve (the memory of) Jesus and we did it,” but rather, by Him (that is, Jesus) this man stands here before you whole.  He did it, not us!

b. The Resurgent Christ, v. 11.  I admit this word also means “risen,” but it seems to me to convey much more than just that Jesus rose from the dead.  He didn’t just “barely” rise from the dead; He rose in complete triumph over sin, death, hell and the grave!  He conquered them, not just escaped from them!
By crucifying the Lord, the rulers, including at least Annas and Caiaphas, had vehemently rejected the claims of Jesus as to His Person – Deity – and to His office – Messiah, or Christ, Matthew 27:41-43.  The Resurrection vindicated those claims, cf. Romans 1:1-4.  Even though Romans hadn’t been written yet, Peter did know this truth, Acts 5:29-32.
This exaltation of Christ was prophesied in Psalm 110:22-24 and Isaiah 28:16.  After rebuking the chief priests and elders for their refusal to listen to Him, Jesus quoted Psalm 118 and it’s telling truth that their rejection of Him would only further God’s purpose of redemption.
Psalm 118:22, 23 is a clear example of the truth that NT truth is hinted at, though never revealed in the OT.  In Ephesians 2:29, after telling the Ephesian believers that they have been included in the people of God, Paul wrote, having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone…, emphasis added.
So it seemed to the rulers of Israel that this Galilean interloper had finally been silenced.  In truth, Peter told them, the fulfillment of all God’s promises and purpose rests in and upon Him, and even one’s eternal standing before God, as the Lord Himself taught in Matthew 21:44, hinges on this Crucified, Risen One, a truth which Peter emphasized as he continues to speak.

c. the Redeeming Christ, v. 12.  Little did the chief priests, scribes, and elders realize the truth of what they said as they mocked the crucified Lord, “He saved others…,” Matthew 27:411, 42.  Peter said the same thing.  There are two thoughts in what he said.
1. Christ is the particular Redeemer.  Peter said it twice, “There is not any other, there is no other” Savior.  In this day of diversity and “inclusiveness,” this is not a welcome idea.  If the idea is even accepted that we need to be saved, there are any number of ways, of saviors, to get us into heaven.  So it is said.  Peter said otherwise.  So did our Lord.  He said, I am the Way, the Truth, and the Life.  No one comes to the Father, except through Me,” John 14:6, emphases added.  There will be an enormous multitude at the Last Day who will find out to their everlasting dismay and loss that they’ve been lied to by their priest, teacher, prophet, preacher, imam, holy man, guru or whatever.  There is only one way into heaven:  faith in the redemptive work of the Lord Jesus.  He saved others.”   There are no other “saviors”.
2. Christ is a personal Savior.   Peter said, “…we must be saved”  He included himself.   In some circles, there is a vigorous debate about “the extent of the atonement,” which is not our purpose to enter into in this post.  In the matter of our salvation, that discussion is irrelevant.  By faith, the true believer is able to say, in wonder, “Christ died for me.”  That is the only “extent” which really matters.  Salvation has always been “one-on-one:”  Christ dying in the place and for the sins of the individual sinner; the individual sinner accepted, forgiven and restored in and because of the Lord Jesus Christ.

The Psalmist exclaimed,

He has not dealt with us according to our sins,
Nor punished us according to our iniquities.
  Psalm 103:10.

That’s because He dealt with the Lord Jesus according to them.

“Believe on the Lord Jesus Christ, and you will be saved,” Acts 16:31.

Acts 3:19-26, Covenant Redemption

[19] “Repent therefore and be converted, that your sins may be blotted out, so that times of refreshing may come from the presence of the Lord, 20] and that He may send Jesus Christ, who was preached to you before, 21] whom heaven must receive until the times of restoration of all things, which God has spoken by the mouth of all His holy prophets since the world began.  22] For Moses truly said to the fathers, ‘The LORD your God will raise up for you a Prophet like me from your brethren.  Him you shall hear in all things, whatever He says to you. 23] And it shall be that every soul who will not hear the Prophet shall be utterly destroyed from among the people.’  24] Yes, and all the prophets, from Samuel and those who follow, as many as have spoken, have also foretold these days. 25] You are sons of the prophets, and of the covenant which God made with our fathers, saying to Abraham, ‘And in your seed all the families of the earth shall be blessed.’  26] To you first, God, having raised up His Servant Jesus, sent Him to bless you, in turning away every one of you from your iniquities.” 

As Peter begins to come to the end of his explanation to the people, he gives four reasons why they should repent and be converted. The first one, which we looked at in our last post, is the return of Christ, about which Peter will have some more to say.  The other three reasons form the basis for this post.

1. Certain Retribution, vs. 22, 23.

Peter builds on his statement in v. 21 concerning the revelation of God through the mouth of His holy prophets by quoting Deuteronomy 18:15-19. showing that from the very beginning of Israel as a nation, God had foretold the coming of One with authority.  Indeed, from the very beginning of human history, God had foretold of such a One.  When our first parents sinned in the Garden, God told the instrument of their sin, that is, the serpent,

“And I will put enmity
Between you and the woman,

And between your seed and her Seed;
He shall bruise your head,
And you shall bruise His heel.”
Genesis 3:15.

Though later prophesies expand on this idea, this verse contains the whole of prophetic revelation about the Coming One:  enmity and conflict.

Jacob’s descendants, having been more or less forced to move to Egypt, at first found themselves respected and honored.  This did not last and they eventually found themselves persecuted and enslaved.  At the appointed time, God raised up Moses to deliver the people.  At Sinai, where Israel was transformed from a motley rabble into an organized nation, the people were terrified at the manifestation of God, and wanted someone as a go-between.  Moses was the one God chose, through whom He gave the Law, the Mosaic Covenant.  At the giving of that Law, God said, “What they have spoken is good.   I will raise up for them a Prophet like you from among their brethren, and will put My words in His mouth, and He shall speak to them all that I command Him.  And it shall be that whoever will not hear My words, which He speaks in My name, I will require it of him,” Deuteronomy 18:18, 19.

The clear implication is that Jesus Christ is this Prophet and to reject Him is to bring down certain judgment, v. 23.

2. Covenant Promises, v. 24.

“All the prophets, from Samuel….have also foretold these days.”

“These days”….

Do “these days” refer to what is known as “the church age,” and is Peter telling his audience that all the OT promises are “fulfilled in the church” and, as a consequence, there is no further or future blessing for Israel?

If you’ve ready very many of my posts, you know that I don’t believe that to be true.

In the first place, vs. 25, 26 indicate that these unsaved Jews did indeed have an interest in the OT covenants.  Granted, repentance was required of them, but even in the OT, relationship with God hinged on a satisfactory answer to the sin question, as seen in all the offerings and in the Tabernacle and later the Temple.  Relationship to God, as we understand that term, in any time in human history since the Fall, has never been and never will be apart from redemption from sin.

Second, Peter preached just a few weeks or so after the Crucifixion and Resurrection.  Early believers had no inkling of such a long period of time until the Second Coming as we ourselves have seen, nor of a body called “the church,” in which people would come to God through the Lord Jesus and not through the offerings and ceremonies of the Old Testament.  This is the whole thrust of the book of Hebrews, explaining to believing Jews the place, the purpose and, yes, the putting aside, of their beloved Mosaic heritage, or perhaps rather, the flowering and fulfillment of what that heritage foreshadowed.

The early disciples were vitally interested in the “time” element.  Cf. the disciple’s question and our Lord’s response in Acts 1:6, 7, “Lord, will You at this time restore the kingdom to Israel?” and He said to them, “It is not for you to know times or seasons, which the Father has put in His own authority.”  According to Peter, the time element was also of surpassing interest to the OT prophets, 1 Peter 1:10, 11.  This was partly because of such seemingly contradictory things as the sufferings of Christ, and the glory that should follow.  But when did it follow?

Further, OT prophecy is filled with “time” references:  the 400 year servitude in Egypt, the 70 year captivity, Daniel’s 70 weeks, as well as Daniel  12:5-12 and Hosea 3:4, 5.

At this time, all Peter knew for certain was that Jesus had been crucified, raised again, ascended into heaven, and that He was coming again.  Perhaps the early church, as seen in its communal attitude, believed that that Return would be very soon.

Therefore, we believe that “these days” refers not the church age, but rather to Peter’s own time and the early believers’ anticipation of and preparation for the return of the Lord Jesus.  Only as Paul came onto the scene and it became evident that the nation of Israel in general would continue to reject Jesus as their Messiah, was further revelation given to the churches and it became apparent that more time might elapse before the Second Coming than was first thought, although that Coming is always viewed as “imminent” in the New Testament.

The final reason Peter gave for them to repent was their –

3. Covenant relationship, v. 25.

“You are the sons…of the covenant which God made with our fathers, saying to Abraham, ‘And in your seed all the families of the earth shall be blessed’.”  Peter also mentioned “the God of Abraham, Isaac and Jacob” in v. 13.  In this way, he reminded them that they were the beneficiaries and successors of the promises made “to the fathers” through “the prophets.”  At the same time, he cautions them that these blessings do not simply automatically flow from parent or ancestor, but that the ultimate intent of God’s dealings with them, and with us, is that people might be turned from their iniquities.  This can only be done on a personal, individual basis: every one of you.

Acts 3:11-18, “His Name”

11] Now as the lame man who was healed held on to Peter and John, all the people ran together to them in the porch which is called Solomon’s, greatly amazed.  12] So when Peter saw it, he responded to the people: “Men of Israel, why do you marvel at this?  Or why look so intently at us, as though by our own power or godliness, we had made this man walk?  13] The God of Abraham, Isaac, and Jacob, the God of our Fathers, glorified His servant Jesus, whom you delivered up and denied in the presence of Pilate, when he was determined to let Him go.  14] But you denied the Holy One and the Just, and asked for a murderer to be granted to you, 15] and killed the Prince of life, whom God raised from the dead, of which we are witnesses.  16] And His name, through faith in His name, has made this man strong, whom you see and know.  Yes, the faith which comes through Him has given him this perfect soundness in the presence of you all.

17] “Yet now, brethren, I know that you did it in ignorance, as did also your rulers.  18] But those things which God foretold by the mouth of all His prophets, that the Christ should suffer, He has thus fulfilled.

Our last post looked at the healing of the man born unable to walk, and the amazement of the crowd which witnessed the healing.  Today we look at Peter’s refusal to “take credit” for it and some of the other things which happened.

In the first place, Peter did indeed refuse to “take credit” for it.  He said, “Why do you marvel at this?  Or why look so intently at us, as though by our own power or godliness we had made this man walk?” v. 12, emphasis added.  Instead, he turned the attention of the crowd away from himself and John and even from the miracle and the healing back to what he had preached at Pentecost.  “They,” that is, the nation as represented by the rulers and leaders, and perhaps some of Peter’s present crowd had been there at the Crucifixion as well – “they” had delivered up and denied the One who ultimately had healed the man.  Added to their guilt was the fact the Pilate was determined to let Him go, but the crowd that was there insisted with a great uproar, cf. John 19:12-16.  The fact that Pilate himself was weak took nothing away from the guilt of the crowd, v. 13.

They denied the Holy One and the Just, and asked for a murderer to be granted to you, v. 14.  This denial is mentioned twice.  To make it worse, they denied their own Messiah in the presence of a Gentile ruler.  Not only that, but they preferred a murderer.

This denial was further intensified by Who He was whom they denied:  “the Holy One and the Just” or “righteous,” a clear reference to Deity.  This One was the “Giver” of life, as opposed to Barabbas, who was a “taker” of life.

“They” may have denied the Lord Jesus, but God glorified His Servant Jesus, and raised Him from the dead, vs. 13, 14.  Some people might be bothered by our Lord being called a servant, but that’s how Isaiah 53:11 portrays Him, My righteous Servant.

He Himself once said,  “For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many,” Mark 10:45; Matthew 20:28.

Further, “God…raised Him from the dead.”  As the NT emphasizes, the Resurrection is the distinguishing mark of Christianity.  It is the reason for the hope we have, 1 Corinthians 15.

In v. 16, Peter said that it was “His name, through faith in His name, that has made this man strong.”  Through the crucifixion, the “name” of Jesus has acquired “infamy.”  Yet it was this very name, or rather the Person whose name it is, that provided the power to heal this man.  This DOES NOT mean simply “saying” the name of Jesus, as some sort of magic talisman or abracadabra.  It is not a ritual or an exorcism.  It is a recognition of and submission to that Name to which Scripture tells us every knee should bow, of those in heaven, and of those on earth, and of those under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father, Philippians 2:9-11.

Men today may argue over “the Lordship of Jesus” or what they deride as “Lordship salvation,” as if they can receive salvation from our Lord, but reject the Lord Himself.  The time is coming when that will not be possible.

Acts 3:1-10, An Incident of Healing.

1] Now Peter and John went up together to the temple at the hour of prayer.  2] And a certain man lame from his mother’s womb was carried, whom they laid daily at the gate of the temple which is called Beautiful, to ask alms of those who entered the temple;  3] who seeing Peter and John about to go into the temple, asked for alms.  4]  And fixing his eyes on him, with John, Peter said, “Look at us.”  5] So he gave them his attention, expecting to receive something from them.  6] Then Peter said, “Silver and gold I do not have, but what I do have I give you:  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.  8] So he, leaping up, stood and walked and entered the temple with them – walking, leaping, and praising God.  9] And all the people who saw him walking and praising God.  10] Then they knew it was he who sat begging alms at the Beautiful Gate of the temple; and they were filled with wonder and amazement at what had happened to him. 

Our post today isn’t so much about this man and his miraculous healing, though we look at it, but about the idea of healing and those who claim to have that gift and ministry.  Before we start, I do believe in divine healing.  God can heal any disease or deformity.  He often does.  I just don’t believe in “divine healers,” for reasons given in the post.

In ch. 2:42-47, we have a general statement about the activity of the early church, as well as the attitude of the people and rulers toward it.  We believe chapters 3 and 4 give only one incident out of many which could have been given.

Some general observations:

1. It is obvious that God can, and does, “heal.”  This isn’t in question at all.  What is questionable is the way some approach it as a “ministry.”

2. Whether in the Gospels or in Acts, healing seem to have been given to those obviously and absolutely without hope, humanly speaking, Luke 8:43; John 5:2-5, etc.  The Lord or the disciples never just cured a cold.

3. Perhaps because of this “selectivity,” as well as their obviousness, these healings were indisputable.  The evidence was open and available to all, cf. Acts 4:14.

4. These healings were almost always public.  In our text, it was right in the temple area, a place thronged with people, v. 1.  Even in the raising of Dorcas, Acts 9:36-42, though the actual miracle was done privately, v. 40, there was a public presentation of her immediately afterward, v. 41.

5. From this incident in Acts 3, we note a certain decorum, if you will.  Even though the healings were public, there was a certain restraint.  There was no sensationalism, no “circus atmosphere.”  The early church did not mount an advertising campaign to capitalize on these marvels.  There were none who wanted to be known as “healers.”

6. In line with the above, these healings were spontaneous.  There was no advance preparation, publicity or promotion by the church.  They did not get together a “healing crusade.”  There seems almost to be an “off-handedness” about the whole things, as if “healing” were not preeminently important.  In the case before us, Peter and John were on their way to worship and, if there had been no commotion, would have  simply continued on their way.

7. The healings were done in order that Christ might be glorified and the Gospel verified, Acts 3:13; Mark 16:18.

8. Perhaps most importantly, these healings were healings.  There was nothing like what I heard about from a preacher friend.  One of his friends, in a wheelchair, was complaining of a certain ache.  He went to a “healing meeting.”  When my friend next saw him, still in the wheelchair, he exclaimed, “I’ve been healed!”
“What do you mean?” questioned my friend.
“I don’t ache any more!” was the reply.
If this gentleman had truly been healed after the New Testament manner, he would not have needed the wheelchair!