Call to Commitment

         1.      Now as they spoke to the people, the priests, the captain of the temple, and the Sadducees came upon them, 

      2.      being greatly disturbed that they taught the people and preached in Jesus the resurrection from the dead. 

      3.      And they laid hands on them, and put them in custody until the next day, for it was already evening. 

      4.   However, many of those who heard the word believed; and the number of the men came to be about five thousand. 

On the human level, the preaching of the gospel was a threat to the Jewish leadership. They had a military force, perhaps better defined as a police force, inside the temple, led by a captain.  Among the Sanhedrin were the Pharisees and Sadducees, but the Sadducees were especially agitated, because they did not believe in the doctrine of the resurrection, which the disciples emphasized. They appear now to bring an end to the preaching and the phrase, “came upon them,” describes the violence of the interruption (v. 1). They do not arrest the two gently, when they imprison them.

 The teaching of Peter and John was a challenge to the status quo, in which the leadership found their authority and positions. The apostles’ authority is found “in Jesus,” not in themselves, and they are His mouthpiece, now that Jesus has left this world and gone into heaven. The leaders are greatly disturbed at this earth-shaking development (v. 2).

 The hour is late, so they put off the trial, until the next morning (v. 3). The work, in which the apostles are involved, however, could not be more important. The gospel is a matter of eternal consequences with eternal happiness or condemnation as the result. The seed was sown and the harvest was the salvation of many. There were possibly 2,000 new souls saved, or perhaps 5,000, but we cannot tell if Luke is giving us the total number of believers in the church presently, or if he is writing of the number, who believed that day. Still, it is a wonderful harvest, well worth the trouble that has arisen, because of it (v. 4).

Peter points his finger at these important men

       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 well, 

10.  let it be known 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." 

 The next day arrives and no one would be pleased to face the company, before whom Peter and John stand. They are rulers, elders, scribes, Annas, a high priest, who was succeeded by his son-in-law, Caiaphas, during the ministry of Christ, John, Alexander, and Annas’ family (vs. 5, 6). Luke takes an interest in society’s leadership, in relation to the work of God, in his gospel and in Acts. This is the high echelon of religious dignity, the Great Council of 70 men, over the Jewish nation. There are no higher leaders in the land. They demand to know the authority behind the disciples, finding it hard to believe that such simple men, two Galilean fishermen, could be acting on their own volition and raising such a stir among the Jerusalem populace (v. 7).

 They do well to ask, because it is true that Peter and John are not acting on their own accord. We have just mentioned the Name, under Whom they function, in verse 2. They are ambassadors of the Prince of Glory, Who has commissioned them to preach His gospel in Jerusalem. In His great name, Peter does not hesitate to speak up. We remember that throughout the gospel, Peter was the disciples’ spokesman, but now, Pentecost has instilled a holy boldness and wisdom in him!

 Filled with the power of Heaven’s Paraclete, its undefeated Defense Attorney, Peter meets the challenge. “How is it,” he boldly addresses them, “that we are not being charged with a crime, but a good deed? What kind of a kangaroo court is this? Despite your ridiculous charge, I will answer the question for every listener, not only in this courtroom, but in the entire nation. It is by the name of Jesus Christ of Nazareth, Who you recently crucified. He has risen from the dead and He lives again to heal the sick.” Of course, that is a paraphrase, but it is surely the gist of Peter’s inspired response (vs. 8-10).

 Then, Peter gave to them and to all of us, a powerful word of tremendous significance to counter any other mediator that a religion or a philosophy might invent to replace or even aid the only One, Who can save. It is in our text, but it is of such importance that I will put it here again, in the middle of my comments: “Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved" (v. 12).

The Sanhedrin’s reaction

       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 commanded them to go aside out of the council, they conferred among themselves, 

16.  saying, "What shall we do to these men? For, indeed, that a notable miracle has been done through them is evident to all who dwell in Jerusalem, 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. 

19.  But Peter and John answered and said to them, "Whether it is right in the sight of God to listen to you more than to God, you judge. 

20.  For we cannot but speak the things which we have seen and heard." 

21.  So when they had further threatened them, they let them go, finding no way of punishing them, because of the people, since they all glorified God for what had been done. 

22.  For the man was over forty years old on whom this miracle of healing had been performed. 

 The next verse is also valuable to the Christian, giving him an opportunity to know and believe two important qualifications that define the witnesses that Christ uses. The council had no trouble discerning that Peter and John were Galileans, “uneducated and untrained men”, who understood their personal inadequacy. However, they stunned the dignitaries, with their bold, scriptural response. Then the Sanhedrin seemed to recognize the source of their speech; they remembered that they had walked with Jesus (v. 13). God uses those, who are not qualified by human eloquence or mentality and these chosen ones know their limitations. Every one of them must be taught of God, in the person of Jesus Christ, under the instruction of the Holy Spirit. They are equipped with heavenly power and wisdom.

 Jesus often schooled the hard-hearted scribes, Pharisees, and rulers of the synagogues because they put their rules above the well-being of the sick and demon-possessed. A lame man, healed the day before, stands with Peter and John. To the Sanhedrin, he is just a piece of evidence that obstructs their intentions. It seemed to them, that the great problem with the healing is that there is nothing to say against it (v. 14). They put the two disciples out of the room, so that they can discuss the case and expose their feelings freely (v. 15). There is not a reasonable punishment for them and people with common sense are tremendously impressed and applauding the good that had been done. Notice the language at the end of verse 16: “We cannot deny it.” Earlier, “They could say nothing against it.” They are on the opposite side of goodness, compassion, and supernatural healing. They cannot deny it and they can say nothing against it… they wished that they could, but they cannot. 

 The only answer that they can muster, temporarily, is a severe warning. Hopefully, they think, they can convince the disciples to obey them, submit to a negotiated peace and allow their message to die. They only need to be quiet and every one will be happy. I remember a situation in Mexico, where a severe warning was given to two brothers to submit to authorities against their consciences. One humbly bowed his head and agreed to conform; the other declared, “I leave here as I entered.” He did not conform. What will these two disciples do, if they command them not to speak in the name of Jesus? (v. 17).

 Peter and John reenter and the leaders of their nation sternly warn them not to speak a word anymore or teach the people concerning Jesus of Nazareth (v. 18). I have known Christians who do not hesitate to obey their leaders no matter what God or the Bible have to say. Among such people, I have no hope of seeing an effective Christian witness. These two men, full of the Spirit of God, Who has come to take the things of Christ and reveal them to His disciples, gave an answer and an example for every Christian to follow. Their answer comes instantly and freely and they see the situation as a choice between obeying God or obeying man. To the face of Jerusalem’s most powerful leaders, they inform them that how they judge this matter is not pertinent to them. Their only concern is how heaven looks at them (v. 19).

 They only have one choice and they have already decided what it will be. As the three Hebrew youths who face Nebuchadnezzar’s furnace, although the situations differ, their answer is based on the same conviction. “We have no need to answer you in this matter.” Neither the emperor or the Sanhedrin will influence the decision in either case. We will not serve your gods or worship the golden image,” nor will the apostles stoop to any compromise (see Dan 3:16, 18). Peter and John were motivated from a deeper, inner mandate, more than any threat that the rulers could press upon them to change their mind. A higher Authority sent them and commanded them to speak and to be quiet was not an option (v. 20).

 The rulers tried once more to threaten them and since they realized that it would not be prudent politically to punish the disciples, they released them. It is so interesting to see that humanity never really changes, but always chooses the way of least resistance. Rulers are few, who seek to do what is just and right, but instead rule by convenience. We know that Pilate did the same, resorting to political expediency, rather than justice, and for that reason, the Lord was crucified. We deal with the same thing today (v. 21). While these 70 men considered the threat to their positions, God was glorified by the common people, because He worked, where there was no human possibility of any future relief. His power was manifested in a mature man, over 40-years-old, sadly bed-ridden his entire life (v. 22).

The church prays and God answers

        23.  And being let go, they went to their own companions and reported all that the chief priests and elders had                      said to them. 

24.  So when they heard that, they raised their voice to God with one accord and said: "Lord, You are God, who made heaven and earth and the sea, and all that is in them, 

25.  who by the mouth of Your servant David have said: 'WHY DID THE NATIONS RAGE, AND THE PEOPLE PLOT VAIN THINGS? 

26.  THE KINGS OF THE EARTH TOOK THEIR STAND, AND THE RULERS WERE GATHERED TOGETHER AGAINST THE LORD AND AGAINST HIS CHRIST.' 

27.  "For truly against Your holy Servant Jesus, whom You anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together 

28.  to do whatever Your hand and Your purpose determined before to be done. 

29.  Now, Lord, look on their threats, and grant to Your servants that with all boldness they may speak Your word, 

30.  by stretching out Your hand to heal, and that signs and wonders may be done through the name of Your holy Servant Jesus." 

31.  And when they had prayed, the place where they were assembled together was shaken; and they were all filled with the Holy Spirit, and they spoke the word of God with boldness. 

Peter and John had somewhere to go to take the problem that came against them, there were brothers and sisters, who were genuinely concerned for their future ministry. They gave a full report on the opposition that they had just experienced. The teachings of Jesus on brotherly love were sufficient to enflame a spark that burned in the breasts of the believers for these beloved leaders, who had been maligned by the outside world. The church will take serious action to counter the threats of its enemies (v. 23).

 Having in mind the church in the 21st Century, I am going to list a few things that they did not do, which might be considered in our churches today. They did not call for a congregational meeting or perhaps a business session of the board of elders to discuss what action should be taken. There was no plan devised to alter the approach among society, to make the message of the gospel more palatable. They did not form a committee to represent them before the government nor consider a plan to escape similar encounters in the future.

 The early church had one response for every situation and need that might come up. It was and is a unique organism, which was born in heaven, and has no connection on earth, in which to confide. They appealed to their Headquarters, situated on a higher level than any authority on earth. Jesus declared, “My house shall be called a house of prayer” (Mt. 21:13). They went to prayer and now that I have mentioned that avenue, I will add one request that they did not ask and that might surprise us… They did not pray that the threatenings would cease.

 We have mentioned prayer as the exclusive means to which the church resorted, I think we should consider the nature of that prayer. The writer, Luke, was not present, but this is how it was related to him. First, they raised their voice in one singular, unified petition, that of many voices, joining together as one. Secondly, they spoke “with one accord,” the prayer session having one concentrated purpose.

 Thirdly, before the specific request was offered, they refreshed their thoughts on the One, to whom they appealed: it was to the Creator of heaven, earth, the sea and all that they contained. Anything in all of creation could be brought to His attention, because as its Owner, there was nothing in all creation that He would ignore (v. 24). Next, they prayed according to Scripture and quoted it, as a bond between them and their God. King David was God’s servant and inspired scribe in the Psalms, who saw the unified, angry opposition of kings and rulers against God as vanity. Please notice, that Christ figures into this statement, as prophecy of His future concerns on this earth. To come against the church, was to come against Christ (vs. 25-26). Saul of Tarsus will learn this in a later chapter. 

 Based on Scripture, they continued: There were two Herods, who violently opposed the purposes of God, being carried out by His Servant, the Anointed One. One acted just after His birth to destroy all the infants in Bethlehem, hoping to destroy the new King along with them. The other appeared at His trial to persecute and condemn Him. Of course, he was judged by the Roman governor, Pontius Pilate, tormented by Roman soldiers and a mob of Jews (v. 28).

 Now, the church expresses a beautiful thought, already mentioned by Peter in his first and second sermons (2:23 and 3:18). The principle was established between Joseph and his brothers from the book of Genesis (Ge. 45:8; 50:20).  This principle, valid throughout the ages, means that a Sovereign God turns the evil deeds of men into “whatever Your hand and Your purpose determined before to be done.” I do not say that God wills the evil works of human kind, but that He turns the evil into good and fits them into His eternal plans (v. 28).

 Next, we come to the express purpose of this prayer. I repeat what I said a little earlier, they are not looking or praying for deliverance from future opposition. They are praying for boldness in the middle of the opposition. They have a lifetime calling to speak His word around the world, beginning at Jerusalem. There will be many enemies and they will do their worst to detain the declaration of the gospel for the salvation of men. Many, many will be snatched out of the kingdom of darkness to become jewels in Christ’s crown. The Gentile world, held in superstition and rank heathenism under total demonic control, will be gloriously freed from their hands (v. 29).

 The power of prayer was manifested by the presence of the Holy Spirit, shaking the place, where the prayer meeting took place. Some of these people were in the Upper Room on the day of Pentecost, but once again, they are filled with the Holy Spirit. D. L. Moody spoke of the need for spiritual experiences of refilling, because, he said, “I leak.”  The unified petition of the church, according to Scripture, therefore according to the will of God, was gloriously answered. The shaking of the place and the filling of the disciples, was not the desired end of the prayer, but a means to an end. What precisely was the answer? “They spoke the word of God with boldness” (v. 31). 

A small discourse on the church in Jerusalem

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.  

At this point, because of the situation that we find at the end of chapter 2, and what we just read at the end of this chapter, I will try to gather information to see, as much as possible, the condition and the end of this first church in Jerusalem. I think we can conclude that it was rather unusual, first, because the people, who met in the Upper Room, men and women, were all from Galilee. They continued in Jerusalem, because Jesus had commanded them to stay there until they were endued with power from on high. We find them obediently waiting in the Upper Room, where the Spirit was outpoured.

Paul states to the Corinthians that there were over 500 believers, to whom Jesus revealed Himself alive after His resurrection (1 Co. 15:6). It is somewhat of a mystery, as to exactly who the 380-plus were that were not gathered in the Upper Room, because they are not mentioned in any other place. Albert Barnes, Adam Clarke, John Wesley, and Jamieson-Faucett-Brown, most of the commentators, to whom I resort, think probably that these were also Galileans, but those, who had not gone down to Jerusalem. After His resurrection, Jesus told the 120 disciples that He would meet them in Galilee, and it was surely there, that Peter decided to return to his boat to fish (Jn. 21:3). It is also probable that the 380-plus continued in Galilee, while 120 returned to Jerusalem, heard Jesus’ command to remain there, witnessed His ascension, and then received the power of the Holy Spirit. I assume from the type given in 2 Kings 2:10 of Elijah and Elisha that, as Elijah told Elisha that he would receive his request for a double portion of the Spirit if he saw Elijah ascend into heaven, so the 120, who witnessed Jesus’ ascension, also received the promise of the baptism in the Spirit.

 There were Jews and proselytes from many parts of the world, who were dwelling in Jerusalem. God told His people that they should gather three times a year in Jerusalem for the major feasts. Three thousand from the dispersion were converted at Pentecost. Matthew Henry thought that on this occasion, these had settled in Jerusalem for a time, because Daniel’s prophecy foretold the year of the death of the Messiah (Dn. 9:26) and they assumed that He would be setting up His kingdom beforehand. “They thought the kingdom of God would appear immediately” (Lk. 19:11). These “continued steadfastly in the apostles’ doctrine and fellowship…” to receive instruction in the gospel, before returning to their native lands. To them, the writer of Hebrews, surely James, and Peter, wrote later to encourage and instruct them further. I believe that some, if not many, of them founded churches in their various lands, including Rome.

 In this chapter, after the healing of the paralytic, we read of 5,000 men who believed, but it is not clear if these are added to the original 120 disciples, plus the 3,000 Pentecostal believers, a total of over 8,000 members, or if 5,000 is the total number in the church at the time. What is sure is that among this number, mentioned in verse 4, are citizens of Jerusalem. It is easy to see the need to find housing and help for those from Galilee and all over the world. Therefore, perhaps Galileans returned north to sell possessions and houses, while those, who lived in Jerusalem, did the same. Some, however, as Mary, the mother of John Mark, continued to live in their houses and used their homes for gatherings of believers (Ac. 12:12).

 In time this community, after the wonderful beginning described in verses 32-37, came into dire poverty and the Christians in the Gentile nations sent aid. In 70 A. D., what was left of the church in Jerusalem, fled from Israel with all the Jews, and the church in Jerusalem was no more. The Gentiles heard and received the gospel in their home cities and countries around the world, where they were settled, and Antioch of Syria became the central church. The generosity and hospitality of Christians continued, but we find no need or evidence of community situations, like that in Jerusalem (for example, 1 Co. 11:22, people meet, but have houses). Christians met in Philemon’s house and he had possessions, even a slave, and Paul asked him to prepare a guest room for him in his house. There are other examples, showing that members of the church continued to have personal possessions. I hope that this explanation will shed light on chapter 2 and what we read in the verses that we are now discussing.

 The absence of egotism and the spiritual condition of being of one heart and soul, should continue until Jesus returns for His church. Giving witness of the gospel through the great power of the Holy Spirit should also continue unto the end. The truth of great grace upon believers is a non-ending reality. All the blessings upon each one of us is the result of God’s grace, despite our total unworthiness. The description of the acts in verses 34-37, will prepare us for what is to come in the next chapter.