The Book of Acts
Lesson Number 16
TRANSLATION LEGEND: ALT = Analytical-Literal Translation (2005), AMPLIFIED = Amplified Bible (1965), ASV = American Standard Version (1901), BBE=Bible in Basic English (1949), DRA = Douay-Rheims (1899), ERV = English Revised Version (1885), ESV = English Stand Version (2001), GNB = Good News (1966), GWN = God’S Word (1995), IE = International English, ISV = International Standard Version (1967), JPS = Jewish Publication Society (1917), KJV = King James Version (1611), L.ITV = Literal Translation of the Bible ((1976), LIVING = Living Bible (1971), MKJV = Modern KJV (1962), MONTGOMERY = Montgomery’s New Testament (2001), MRD = Peshitta-James Murdock Translation (1852), NAB = New American Bible (2002), NASB = New American Standard Bible (1977), NAU = New American Standard Bible (1995), NIB = New International Bible, NIV = New International Version (1984), NJB = New Jerusalem Bible (1985), NKJV = New King James Version (1979), NLT =New Living Translation (1996), NRSV = New Revised Standard Version (1989), PHILLIPS = J B Phillips New Testament (1962), PNT = BISHOP’S New Testament (1595), RSV = Revised Standard Version (1952), TNK = JPS Tanakj (1985), Webster = The Webster Bible (1833),WEYMOUTH = Weymouth’s New Testament (1903), WILLIAMS = William’s New Testament (1937), TYNDALE = Tyndale’s Bible (1526), WYCLIFFE = Wycliffe New Testament (1382), YLT =Young’s Literal Translation (1862).
---------- Lexicon and Bible Translation Codes with Identification -----------
LEXICON LEGEND: FRIEBERG = Friberg Lexicon, UBS = UBS Lexicon, LOUW-NIDA = Louw-Nida Lexicon, LIDDELL SCOTT = Liddell Scott Lexicon, THAYER = Thayer’s Greek Lexicon, LEH = LEH Lexicon, GINGRICH = Gingrich Lexicon
DISCLAIMER: The quoting of other translations is not to be taken as a condoning of them. My purpose is rather to show the remarkable diversity, and sometimes outright contradictions that exist among these various versions of Scripture. Our understanding of the Word of God ultimately depends upon our comprehension of the Lord Himself and His eternal purpose. Where this understanding is not present, we are shut up to scholasticism and conjecture, both of which are of the world, not of God.
THE LEADERS GRIEVED WITH PETER AND JOHN
“ 4:1 And as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them, 2 Being grieved that they taught the people, and preached through Jesus the resurrection from the dead. 3 And they laid hands on them, and put them in hold unto the next day: for it was now eventide. 4 Howbeit many of them which heard the word believed; and the number of the men was about five thousand. 5 And it came to pass on the morrow, that their rulers, and elders, and scribes, 6 And Annas the high priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the high priest, were gathered together at Jerusalem. 7 And when they had set them in the midst, they asked, By what power, or by what name, have ye done this?” (Acts 4:1-7)
INTRODUCTION
Although the Gospel is “good news” and “glad tidings of good things,” it is not so perceived by those who have embraced a lifeless religious system. For those who are weary and heavy laden under the burden of the Law, the Gospel of Christ brings a message of hope and deliverance. However, for those who are intent upon being saved by works, and have judged their condition only by their ability to meet outward requirements, the Gospel is a threat. That is why those who attempt to serve God under a system of law rarely speak of the Gospel, the promises, the New Covenant, or the glories of justification. They are occupied with other things, being snared by a mind-set that is focused on things that appear, for there is no other way to embrace a rules-and-regulation approach to religion. The Gospel is thus offensive because it places no value on empty ceremony, but rather offers consolation to those who have a “broken and contrite spirit,” and are seeking for mercy. Neither of these qualities are highly esteemed by men, but are considered to be signs of personal weakness and inferiority. They are the opposite of loving one’s self, and thinking more highly of self than is appropriate. Yet in God’s sight, they are of great price, and draw His attention to the individual possessing them.
Even though the Law said nothing of faith, God confirmed its priority in Abraham. Moses wrote that Abraham “believed in the Lord, and He counted it to him for righteousness” (Gen 15:6). Later, in being prepared for deliverance from Egypt, Aaron spoke to the people, telling them everything that God had told Moses about that deliverance, while doing the signs that God had commanded to be done before them. It is written, “And the people believed: and when they heard that the LORD had visited the children of Israel, and that he had looked upon their affliction, then they bowed their heads and worshiped” (Ex 4:31). Later, when they had walked out of Egypt and through the Red Sea, they saw their enemies strewn on the shore the Red Sea. At that time, “Israel saw that great work which the LORD did upon the Egyptians: and the people feared the LORD, and believed the LORD, and His servant Moses” (Ex 14:31). That was the last time Moses said anything about Israel believing (Exodus through Deuteronomy).
Years later, Jehosaphat cried out to Judah “Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the LORD your God, so shall ye be established; believe his prophets, so shall ye prosper” (2 Chron 20:20). However, there is no record of them ever having done so (1 Samuel through Malachi).
David, a man “after” God’s “own heart” (1 Sam 13:14; Acts 13:22), sensed the priority of faith and acknowledged,“I had fainted, unless I had believed to see the goodness of the LORD in the land of the living” (Psa 27:13). He also said, “I believed, therefore have I spoken: I was greatly afflicted” (Psa 116:10), and “I have believed Thy commandments” (Psa 119:66). The next person said to have believed God was Daniel, far removed from David: “So Daniel was taken up out of the den, and no manner of hurt was found upon him, because he believed in his God” (Dan 6:23). In a rare showing of the power of faith, after Jonah had preached to the city, it is written, “So the people of Nineveh believed God” (Jonah 3:5). Also, confirming the priority of faith, God said through the prophet Habakkuk who lived after Daniel “the just shall live by his faith” (Hab 2:4).
You see that, of old time, an emphasis was placed upon faith, yet it did not appear to be an emphasis. That is why people did not pick up on it. Only sensitive hearts detected the priority of faith. Because of this, for the most part, the religion of the people degenerated into nothing more than ritual. Owing to the repugnance of such an approach to God, He often rebuked Israel for their religious service (Isa 1:12-14; 66:3; Jer 6:20; Hos 8:13; Amos 5:21-23; Mal 1:6-8). Their religion became nothing more than a heartless external activity, and they were soundly and repeatedly rebuked by the prophets for it.
This manner continued into the time of Jesus. He also rebuked the religious leaders for their vain outward religion (Matt 23:27-28). He said that they “worshiped” in vain, being driven by traditions and the commandments of men (Matt 15:9). This was a trait among the people, and only those who broke away from mere tradition were any different.
The Apostles will face the same dreadful mind-set in the book of Acts, and it will generate hostility toward them – religious hostility. Now, as an example, we will see the reaction of the Jewish officials to Peter’s teaching in the Temple. They will actually be grieved by what he is saying, even though he has spoken of sins being blotted out, Jesus being sent, together with times of refreshing. In preparation for this, I want to say a few words about the clash of truth with stereotyped and traditional religion.
It is important that we see what causes opposition to rise from the religious sector. Many young zealots for Jesus have been confounded when they faced opposition from professing Christians. Countless preachers have been discouraged by the lack of reception of the church itself to the word of God. The records and reports of men and women of God being rejected by the imagined leaders of the church and Christian institutions are voluminous and historical. Laborers for Christ have encountered opposition from those to whom they ministered, just as the holy prophets did (2 Chron 16:10; 24:20-21; 36:16; Neh 9:26; Jer 2:30; Jer 26:8, 21-23; Amos 2:12; Matt 5:12; Acts 7:52; 1 Thess 2:15). In fact, Jesus said, “A prophet is not without honor, save in his own country, and in his own house” (Matt 13:57).
Why is this so? Why has religious persecution historically been among the worst and most extended opposition of the people of God? Why must the messengers of God experience rejection from the people who say they are Christians? Who is the servant of the Lord who has not tasted of this rejection – if not in outright opposition, in being ignored and treated as though they had leprosy? There is a reason for it, even though it is often hard to bear.
THE CLASH OF TRUTH WITH STEREOTYPED AND TRADITIONAL RELIGION
There is an inevitable clash between “the truth of God” (Rom 15:8) and “the tradition of men” (Col 2:8) – between living by faith and living according to “the works of the law” (Rom 9:32). It is not possible to serve God and avoid this conflict. Truth and tradition cannot live peaceably together, anymore than God can dwell among those who honor Him with their lips, yet their heart is “far from Him” (Matt 15:8).
Moral corruption is evil, excluding one from the kingdom of God (1 Cor 6:9; Gal 5:21). However, religious corruption is even worse because it is not obviously wicked. It lulls one into sleep, so that a claim of identity can be made, while the individual is immersed in sin. Corrupt religion is like a noxious salve that, when applied to the conscience, causes the person to imagine God receives them, even while they possess no dominating appetite for His Son or His word.
When I speak of religious corruption, I am particularly referring to systems of thought among those who claim identify with the true God. As represented in Scripture, those embracing these systems of thought fall into two categories: those related to Judaism, and those professing identity with Christ. Wherever they are found, the truth of God clashes with their way of thinking, and therefore they oppose those who express that truth in words.
The following examples confirm that faithful ministers of God are often opposed by those who also claim to be the servants of God.
UNDER THE FIRST COVENANT
➪ ZECHARIAH. “And the Spirit of God came upon Zechariah the son of Jehoiada the priest, which stood above the people, and said unto them, Thus saith God, Why transgress ye the commandments of the LORD, that ye cannot prosper? because ye have forsaken the LORD, He hath also forsaken you. And they conspired against him, and stoned him with stones at the commandment of the king in the court of the house of the LORD” (2 Chron 24:20-21).
➪ JEREMIAH. “Now it came to pass, when Jeremiah had made an end of speaking all that the LORD had commanded him to speak unto all the people, that the priests and the prophets and all the people took him, saying, Thou shalt surely die . . . Then spake the priests and the prophets unto the princes and to all the people, saying, This man is worthy to die; for he hath prophesied against this city, as ye have heard with your ears” (Jer 26:8,11).
THE LORD JESUS
➪ “And the scribes and chief priests heard it, and sought how they might destroy him: for they feared him, because all the people was astonished at his doctrine” (Mark 11:18).
➪ “And the Pharisees went forth, and straightway took counsel with the Herodians against Him, how they might destroy Him” (Mark 3:6).
UNDER THE NEW COVENANT
➪ PETER AND JOHN. “But that it spread no further among the people, let us straitly threaten them, that they speak henceforth to no man in this name. And they called them, and commanded them not to speak at all nor teach in the name of Jesus” (Acts 4:17-18).
➪ STEPHEN. “Then there arose certain of the synagogue, which is called the synagogue of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia and of Asia, disputing with Stephen . . . And they stirred up the people, and the elders, and the scribes, and came upon him, and caught him, and brought him to the council” (Acts 6:12).
➪ PAUL. “But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ. And after that many days were fulfilled, the Jews took counsel to kill him: but their laying await was known of Saul. And they watched the gates day and night to kill him” (Acts 9:22-24).
All of these conflicts were with the professed people of God. When the pure Word of the Lord was delivered, it sharply contrasted what others were saying, and thus opposition and even persecution followed. Why do such conflicts arise?
This is because erroneous religion moves ones into the domain of “this present evil world,” and consequently into the vicinity of the devil himself (1 John 5:19). God is “the God of truth” (Isa 65:16), and can therefore can have no part of a lie, misrepresentation, or delusion. Righteousness and unrighteousness cannot be co-mingled. Light and darkness can have no communion. There can be no accord between Christ and Belial. One who believes God and one who does not believe God can have no part with one another (2 Cor 6:14-15).
The clash of which I speak is not the result of two honest and good people disagreeing. It is not the outcome of two sincere people merely having differing opinions. It is rather the outcome of men embracing conflicting views, and espousing perceptions of God and His purpose that are contradictory in nature. When they are received, views that move one closer to the world cause a person to oppose those who declare the truth of God. This is a conflict that cannot be avoided, for being interlocked with this world puts one at variance with the God of heaven. That is, to be a “friend of the world” is to become “the enemy of God” (James 4:4).
There is form of friendship with the world that has the appearance of being very religious – even godly. It occurs when one chooses to embrace the traditions of men rather than the truth of God. This has a remarkable appeal. Jesus said of such people, “Ye are of your father the devil, and the lusts of your father ye will do” (John 8:44). Again, “And because I tell you the truth, ye believe me not” (John 8:45). And again, “I know that ye are Abraham's seed; but ye seek to kill me, because my word hath no place in you” (John 8:37).
John said of self-professing Christians who had neither embraced nor declared the truth, “They are of the world: therefore speak they of the world, and the world heareth them” (1 John 4:5). Paul said of them, “For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things” (Phil 3:19). Speaking of their influence, Peter wrote, “But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction” (2 Pet 2:1). Jude said of them, “These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots; raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness for ever” (Jude 1:12-13).
However amiable men may attempt to be, those who embrace and proclaim erroneous teachings cannot be at peace with those who “speak the truth in Christ” (1 Tim 2:7). When the truth of God is aggressively and consistently proclaimed, it will greatly agitate those who cling to mere religious tradition.
Some, seeking to promote fleshly accord, compromise the truth, tone it down, or altogether cease to proclaim it. In order to avoid the conflict, they may even choose to speak in traditional jargon in order to maintain peace. However, the truth of God will not do its work if it is not declared. When, owing to neglect and even outright rejection, it falls in the street (Isa 59:14), it ceases to work on the hearts of men. We have a case in point in our text. Peter and John continue their preaching, and at last the religious leaders can stand it no longer. Their hearts are revealed as they burst forth in opposition to what is being said, and zealously seek to subdue it.
AS THEY SPAKE
“ 4:1 And as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them.”
Peter and John have been speaking to the people, declaring that the miracle they have just witnessed was done through the exalted Christ – the One the people had “killed.” The Temple courts are ablaze with interest, as the people witness a man leaping and praising God because he has been healed. Because this whole event has extended over some period of time, it now draws the attention of the religious authorities.
AS THEY SPAKE
“And as they spake unto the people . . . ” Other versions read, “as they were speaking to the people,” NASB “while they were speaking to the people,” NIV “While Peter and John were speaking to the people,” NRSV “While they were still speaking to the people,” NAB “While they were still talking to the people,” NJB “While they were saying this to the people,” WEYMOUTH and “While they were addressing the people.” MONTGOMERY
Peter and John have not been introduced to crowd-drawing techniques, advertizing, and the likes. It is the effective work of the Lord that first captured the people’s attention, and now they are hearing insightful and powerful preaching. Peter and John are not singing, or hyping up the people with some pretentious form of “worship.” They are proclaiming Christ, bringing Him to bear upon the immediate situation. They have not only declared how God has exalted Christ, but how wrong the people were in delivering Him to be crucified.
These holy men knew nothing of abbreviated presentations, tailored for the disinterested. They know that faith “cometh by hearing,” not by seeing, and therefore they are speaking the message through which faith “comes” – “glad tidings of good things” (Rom 10:14-17). Ponder the summation of what they have said to this point.
➪ The people should not have been marveling at the healing of the Lame man (3:12a).
➪ They should not have been looking at Peter and John as though this had been done through their own power or holiness (3:12b).
➪ God had glorified His Son Jesus, whom they had delivered up and denied (3:13).
➪ The people had denied the Holy One and Just, and desired the release of a murderer (3:14).
➪ They had killed the Prince of life (3:15a).
➪ God raised the Prince of life from the dead, and the apostles were witnesses of Him being alive (3:15b).
➪ Through Jesus’ name, and faith in that name, the man had been healed (3:16a).
➪ The faith by which the man was standing in perfect health before them had been given by the Lord (3:16b).
➪ Peter said he knew the people, together with their rulers, had acted in ignorance (3:17).
➪ God Himself had fulfilled what the prophets had said about a suffering Christ (3:18).
➪ The people were admonished to repent and be converted in order that their sins might be blotted out (3:19a).
➪ Upon their sins being blotted out, they would receive ‘times of refreshing from the presence of the Lord” (3:19b).
➪ When their sins were removed, God would “send Jesus” to them (3:20).
➪ Jesus would remain in heaven until the times of “the restitution of all things, which God hath spoken by the mouth of all His holy prophets since the world began” (3:21).
➪ Moses had foretold of the coming of Jesus, affirming that the real people would hearken to Him, and those who did not would be destroyed from among the people (3:22-23).
➪ All of the prophets, from Samuel and those who followed him, had spoken of the days of Jesus, and His great salvation (3:24).
➪ The people were the children of the prophets, and therefore were obligated to hear them (3:25a).
➪ The people were children of the covenant God gave to Abraham, and could therefore receive the promise (3:25b).
➪ God had raised up Jesus from among their brethren, just as Moses had said (3:26a).
➪ God had sent the resurrected and enthroned Jesus to them first, in order to bless them (3:26b).
➪ The blessing ministered by Jesus was summarized in turning them away from their iniquities (3:26c).
The words “as they were speaking” indicate that Peter and John were continuing to elaborate on this subject. They parallel the description of Peter’s preaching on the day of Pentecost: “and with many other words he did testify and exhort” (Acts 2:40).
Here we are provided a glimpse of the manner in which the truth of the Gospel is presented. Notice that Peter does not speak in parables. He does not tell stories, give homespun illustrations, or deliver dark sayings. Speaking as a man, he depends upon affirmation to get the point across – the bold and unmitigated proclamation of the truth. In so doing, he has opened the door for the working of the Holy Spirit, for the word of God is “the sword of the Spirit” (Eph 6:17).
PRIESTS, CAPTAIN OF THE TEMPLE, AND SADDUCEES
“ . . . the priests, and the captain of the temple, and the Sadducees,” Other versions read, “priests and captain of the Temple guard, and the Sadducees” NASB “the priests, the commander of the temple guard, and the Sadducees,” CSB “the priests, and the officer of the temple, and the Sadducees,” DOUAY “Some priests, the officer in charge of the temple guards, and some Sadducees,” GWN “the priests and the Sadducees and the rulers of the temple,” MRD “the priests . . . accompanied by the captain of the Temple and the Sadducees,” NJB “the priests, and the magistrate of the temple, and the Sadducees,” YLT “the chief priests, the captain of the Temple police, and the Sadducees,” LIVING and “the high priests and the military commander of the temple and the Sadducees.” AMPLIFIED
Having been aroused by the events taking place, the Temple authorities enter the scene.
The Priests
Some versions read “chief priests,” LIVING “Jewish priests,” IE and “high priests.” WILLIAMS/AMPLIFIED These were Divinely appointed servants in the Temple (2 Kgs 23:4; 2 Chron 29:16; Matt 12:5; Heb 9:6). These were probably, what is called, “chief priests” – a term used sixty-four times in the Gospels and the book of Acts. This expression – “chief priests” – is generally taken to refer to the high priests, or the ones under whom the ordinary priests served. These are thought to be former high priests, and members of their families, who maintained significant authority among the Jews. THAYER Others define “chief priests” as principal priests, most important priests. FRIBERG or members of the high priest’s family. UBS At any rate, it appears as though “the priests” do refer to these “chief priests,” who maintained significant authority within the Temple.
The Captain of the Temple
Other versions read, “captain of the Temple guard,” NIV “commander of theTemple guard,” CSB “officer of the Temple,” DOUAY “the officer in charge of the Temple,” GWN “rulers of the Temple,” MRD “magistrate of the Temple,” YLT and “the military commander of the Temple.” WILLIAMS
This office is mentioned again in chapter five: “Now when the high priest and the captain of the temple and the chief priests heard these things, they doubted of them whereunto this would grow” (5:24). This is not an office defined in the Law, but was added some time later. According to history, the role of this “captain” was to maintain order in the Temple. A brief summary of the office is found in the box below.
The very existence of this office suggests the possibility of disruption and disorderliness in the Temple courts. In a way, it is a kind of commentary on the nature of an administration of Law. Such a system cannot remove from men the propensity to unacceptable behavior.
When Jesus was arrested by soldiers in the Garden, it was not a Roman militia, but one from the Jewish high priest. “Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons” (John 18:3). “And one of them smote the servant of the high priest, and cut off his right ear. And Jesus answered and said, Suffer ye thus far. And He touched his ear, and healed him. Then Jesus said unto the chief priests, and captains of the temple, and the elders, which were come to him, Be ye come out, as against a thief, with swords and staves?” (Luke 22:50-52). Perhaps the “captain” of our text was involved in that night during which “the power of darkness” was given leave to act against the Son of God.
The Sadducees
The “Sadducees” are mentioned fourteen times in Scripture (Matt 3:7; 16:1,6,11,12; 22:23,34; Mk 12:18; Lk 20:27; Acts 4:1; 5:17; 23:6,7,8). Nothing good is ever said about this group of people. John the Baptist rebuked them for coming to his baptism, yet not having works “meet for repentance” (Matt 3:7-8). They tempted Jesus, desiring a sign from heaven (Matt 16:1). Jesus told His disciples to beware of their doctrine (Matt 16:6,11-12). It is pointed out that they said there was “no resurrection” (Matt 22:23; Mk 12:18; Lk 20:27). They are referred to as a “sect” (Acts 5:17). They aligned themselves against Paul (Acts 23:6). Not only did they deny the resurrection of the dead, they also said there was “neither angel, nor spirit” (Acts 23:8). This party is believed to have originated after the dominance of Greece, which was after the time of Daniel the prophet. We first read of them when they confronted John the Baptist (Matt 3:7).
The spiritually depraved condition of the Jews is confirmed by the ready acceptance of the Sadducees, who denied the resurrection, the existence of angels, and the reality of spirits. In our text, we find them consorting with the priests.
CAME UPON THEM
“ . . . came upon them.” Other versions read, “came up to,” NIV “came to them,” NRSV “confronted them,” CSB “came up to them,” NJB “came over to them,” LIVING “came down upon them,” WILLIAMS “moved towards them,” PHILLIPS “arrived,” GNB and “stood near them.” LITV
Seeing the activity in the Temple court, this motley group makes their way to Peter and John, who are in the process of speaking. To them, this is a disruption. By saying they “came upon them,” Luke means they confronted Peter and John. This is not a casual expression, as though they were walking about in the Temple court and, quite by chance, “came upon” Peter and John.
From the standpoint of language, the words “came upon” mean, “to stand over one, place oneself above,” THAYER “to stand near, be always alert to.” FRIBERG This means that the group intentionally came and stood in front of Peter and John, conducting themselves as though they were superior. This was a confrontation in which they imagined that these two men of God were accountable to them, even though they were only caring for the house of God. These men really were not in charge of it. Jesus referred the Temple complex as “My Father’s house” (John 2:16), and “a house of prayer” (Matt 21:13). When but a boy, Jesus referred to activities within the Temple as “My Father’s business” (Lk 2:49).
These men, however, did not view this area in such a manner. Like many of our day, they had chosen to lord it over those who were in the Temple area, imposing their own will and ignorance upon the people. They will thus oppose Peter and John.
THEY WERE GRIEVED THAT THEY TAUGHT THE PEOPLE
“ 2a Being grieved that they taught the people . . . ”
The Spirit will now explain why the priests, captain of the Temple, and some Sadducees confronted Peter and John. They lacked no boldness, even though an obvious display of power had been wrought in their presence.
BEING GRIEVED
“Being grieved . . . ” Other versions read, “greatly disturbed,” NKJV “much annoyed,” NRSV “sore troubled,” ASV “greatly troubled,” BBE “provoked,” CSB “being distressed,” DARBY “taking it grievously,” GENEVA “These religious authorities were were greatly annoyed,” GWN “being angry with them,” MRD “extremely annoyed,” NJB “they were upset,” IE “highly incensed,” WEYMOUTH “Being vexed and indignant through and through,” AMPLIFIED and “thoroughly incensed.” PHILLIPS
Those who have not “received the love of the truth that they might be saved,” are grieved by the truth. Their lack of appetite for, and enjoyment of the truth causes it to be abrasive to them. This is particularly true concerning the Gospel of Christ and its implications. It is possible to speak of the Proverbs, Ecclesiastes, and various moral requirements as specified in the Law, and enjoy a rather wise range of receptive people. If you chose to speak of marital relationships, raising children, and employees being honest and industrious, you might find many people who would agree with you, or even support your cause. However, in matters of the Kingdom of God and His great salvation, an entirely different set of circumstances arise. The Gospel of Christ is like a sword that divides the interested from the disinterested.
Many highly successful Christian ministries owe their popularity to the lower nature of the work and their message. While rescuing people from the street, relieving the socially deprived, and assisting in the good work of solidifying marriages are, in a sense, wholesome and good, they are not good enough to be a primary work. They are not of such a magnitude as to require the death, burial and resurrection of Christ. They do not demand an Intercessor in heaven or the indwelling of the Holy Spirit of God.
I understand that such statements are exceedingly difficult for some to believe, for they think we are set to oppose such works. However, this is not the case at all. We oppose those things as an emphasis. We oppose them as being representative of the thrust of the ministry of the church. We know this is the case because of the Scriptural accounts of how Jesus directed the church, what he told them to do, and how He is represented in the Word of God.
Take our text as a notable example of these things. As this group confronted Peter and John, they did not do so because they had healed a man who was lame from birth. If they had let the matter drop there, they would not have been opposed. The priests, captain of the Temple, and Sadducees, were not grieved because the former lame man was remaining with Peter and John, and was no longer at the gate Beautiful asking for alms.
The word “grieved” is a very strong word. It means “to be troubled, displeased, offended, and pained,” THAYER and “to be much grieved.” LIDDELL-SCOTT The thing that grieves is like a thorn to the flesh – it hurts because it is a foreign object that penetrates with great pain. It is something contrary to the heart and mind, and therefore it is offensive to hear, and obnoxious to consider.
THEY TAUGHT THE PEOPLE
“ . . . that they taught the people . . . ” Other versions read, “they were teaching the people,” NASB“continued to teach the people,” WILLIAMS and “that they should be teaching the people.” PHILLIPS
As I have already stated, the grief of these men was not caused by the man who was leaping and praising God. Here it is stated that they were grieved because Peter and John were teaching the people. The word “teach” means “to hold a discourse with others in order to instruct them, deliver didactic discourses,” THAYER and “to instruct.” LEH This was not a discussion. It was not a question and answer session. It is not that either of those things is wrong, and God forbid that any should think so. Both of them, however, require some degree of understanding on the side of both parties. Either the person has some understanding of what is being discussed, or they are learned enough to ask the right questions.
In the case before us, the people did not have sufficient understanding to contribute to a discussion. Further, their conduct toward “the Prince of life” confirmed they did not know enough to ask the proper questions. Therefore, Peter and John were instructing them – bringing knowledge to them that they did not possess, and an understanding that was out of their reach.
As used in this text, “taught” carries the idea of delivering a discourse – not an academic discourse, but a spiritual with a sharp focus.
Technically, a discourse is a system of organized knowledge – facts that are interrelated, and contribute to the expansion of one’s understanding. In this case, the facts surrounded Jesus of Nazareth, where He came from, what He did, why He did it, and what He is doing now. Having a grasp of the facts, Peter was able to reason upon them, draw valid conclusions, and call upon men to respond in a certain way.
Throughout the book of Acts we will be subjected to a Kingdom rationale – a spiritual way of thinking. In this manner of thought, there will be certain pillars that hold up sound conclusions. There will also be a focus, which holds all of the reasoning together, leading one to an inevitable conclusion. Sound words will be employed, for unsound words can neither support nor promote the truth. What is said will precisely depict the truth as it is in Jesus, and shed light upon the eternal purpose of God.
THEY PREACHED THROUGH JESUS THE RESURRECTION FROM THE DEAD
“ 2b . . . and preached through Jesus the resurrection from the dead.”
The particular point of contention will now be mentioned. It is important that we note precisely what is here affirmed, for it will address an error in thinking concerning preaching and teaching that is common among many.
THEY PREACHED
“ . . . and preached . . . ” Other versions read, “and proclaiming,” NASB “and preaching,” DARBY “spreading the message,” GWN “and announcing,” NET “were claiming,” LIVING “and declaring,” ISV “and should assure them,” PHILLIPS and “and announced” LITV
The preceding verse said the opponents were grieved because Peter and John “taught” (dida,skein) the people. Now Luke affirms that they had “preached” (katagge,llein). The word used here (preached) means to “announce, declare, promulgate, make known.” THAYER
The movement with which I have been identified, as well as many purported scholars, have labored the point that preaching and teaching are two different kinds of speaking for two different kinds of people: preaching is for sinners, and teaching is for believers. Those who embrace this view say the Gospel is not preached to the church, but to sinners, and teaching is for the church, not for sinners. The thought is that something that is proclaimed, or preached, is being made known for the first time. However, this is not the case. For example, this same word is used in Paul’s instruction concerning the Lord’s Table: “For as often as ye eat this bread, and drink this cup, ye do show [proclaim, NKJV] the Lord's death till he come” (1 Cor 11:26). Rather than being proclaimed only for the first time, this is a proclamation that takes place every time we eat at the Lord’s Table. Paul also used “preach” and “teaching” to describe his work among believers: “Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus” (Col 1:28).
In our text, the Holy Spirit uses both words to speak of the same discourse given by Peter and John. It was both preaching and teaching – proclaiming and instructing. Preaching is the proclamation of a message through which faith comes and is maintained – an affirmation of accomplished, fixed, and unchangeable realities. Teaching is instruction based upon those realities, yet it is not the means of obtaining and maintaining faith. Instruction declares the implications of the realities proclaimed, making an association between them and the responsibility of those who hear them.
Faith is based upon the affirmation of unchanging realities. It cannot be based upon commandments, exhortations, or admonitions. Correction does not produce or maintain faith. There is a vital role for all of these things, but they necessitate faith, which requires a statement of things that cannot be changed. These relate directly with the Persons of both God and Christ, what they have purposed, and what they have done.
The things that are grasped by faith are, by their very nature, offensive to the flesh – particularly religious flesh. This will be confirmed in the confrontation now described.
THROUGH JESUS
“ . . . through Jesus . . . ” Other versions read, “in Jesus,” NKJV “Jesus as the example,” BBE “in the person of Jesus,” CSB “by Jesus,” DARBY “in Jesus name,” GENEVA “through Jesus,” GWN “by the Messiah,” MRD “through the power of Jesus,” IE “in the case of Jesus,” WEYMOUTH “in [the case of Jesus],” AMPLIFIED and “had been proved through the rising of Jesus.” PHILLIPS
Peter and John had been preaching something to the people that depended upon the Lord Jesus Christ. He was the primary example of what they were affirming. He was, as well, the proof of it.
Sound preaching and teaching is based upon the foundation of Jesus Christ. The foundation of preaching and teaching cannot differ from the foundation of salvation. If the things being declared and expounded do not relate to Christ Jesus, they cannot possibly relate to the salvation that is in Him. “For other foundation can no man lay than that is laid, which is Jesus Christ” (1 Cor 3:11). And again, “Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved” (Acts 4:12).
Profitable preaching and teaching is not based upon impersonal laws or principles, just as salvation itself is not based on such an approach. Doctrine must be ultimately traced back to the Son of God, in whom all the fulness of the Godhead dwells “bodily” (Col 1:19; 2:9). If teaching addresses the proper employment of knowledge, it must be remembered that “all the treasures of wisdom and knowledge” are hidden in Him (Col 2:3). When dealing with the appropriation of resources and the attainment of goals, we are “complete in Him, which the Head of all principality and power” (Col 2:10).
What will be the subject of Apostolic exposition? What will be the point they seek to establish in the hearts of men? Why are the priests, the captain of the Temple, and the Sadducees grieved with what they are saying?
THE RESURRECTION FROM THE DEAD
“ . . . the resurrection from the dead.” Other versions read, “there is the resurrection of the dead,” NRSV “the coming back from the dead,” BBE “the resurrection from among the dead,” DARBY “the message that the dead will come back to life,” GWN “the rising again out of the dead,” YLT “people can rise from death,” IE and “proved that the dead will rise to life.” GNB
Peter had affirmed on the day of Pentecost, and here as well, that God had raised Jesus from the dead. “Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it” (Acts 2:24). “This Jesus hath God raised up, whereof we all are witnesses” (Acts 2:32). “And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses” (Acts 3:15). However, the preaching of Christ’s resurrection itself is NOT the point of this text.
Here, Peter and John were teaching the people concerning the dead being raised – “the resurrection of the dead.” They were setting forth Jesus as the cause and confirmation of all of the dead would be raised. First, Jesus Himself was raised, proving that He was superior to death, and that “the keys of hell [Hades] and death” are in His hands (Rev 1:16). Death had no power over Jesus, and therefore could not retain Him in the grave. For that reason, all of the graves will yield to Him, giving forth their dead at His final command (John 5:28). Then, in fulfillment of Isaiah’s prophecy, “the earth shall cast out the dead” (Isa 26:19). This is the resurrection that Peter and John were teaching.
The Resurrection of the Dead
The resurrection of the dead will confirm that existence in this world is not the only existence. It will corroborate that what follows time in this world is more important that what occurs in this world. Then all men will see, whether they are ready for it or not, that life in this world is the time of preparation for “the world to come” (Mk 10:30; Heb 2:5). The resurrection of the dead will be a time when every person will be summoned before the Throne of God for the day of judgment, “that every one may receive the things done in his body, according to that he hath done, whether it be good or bad” (2 Cor 5:10).
Revelation of the Fact of the Resurrection Before Jesus
Although the disclosures were few and far between, there were revelations of the coming resurrection in ancient times.
➪ Before the law, Job was persuaded of the resurrection of the dead (Job 14:12-15; 19:25-27).
➪ David testified to the coming resurrection of the dead (Psa 16:9-10; 17:15; 49:15).
➪ Isaiah prophesied of the dead being raised (Isa 26:8,19).
➪ It was revealed to Daniel that the dead would be raised (Dan 12:2-3,13).
➪ Hosea prophesied of the dead being ransomed from the grave, and the grave being destroyed (Hos 13:14).
Jesus Spoke of the Resurrection
Commensurate with Jesus, there was an abundance of revelation concerning the resurrection of the dead. You may recall that during His ministry, a very prominent sect among the Jews – the Sadducees – did not believe there was a resurrection of the dead (Matt 22:23). Although familiar with Scripture, they passed over the few references to the resurrection. Although other Jewish teachers and leaders did accept the fact of the resurrection, they had no difficulty receiving the Sadducees. That confirmed the general perception that the resurrection of the dead was not a critical issue. However, Jesus dashed that notion to the ground in His teaching.
➪ Jesus spoke of things that would occur “in the resurrection” (Matt 22:30).
➪ He spoke of “the resurrection of the dead” (Matt 22:31).
➪ He spoke of “the resurrection of the just” (Lk 14:14).
➪ He spoke of “the resurrection from the dead” (Lk 20:35).
➪ Jesus taught of “the children of the resurrection” (Lk 20:36).
➪ He affirmed that “the dead are raised” (Lk 20:37).
➪ He referred to the dead being raised“unto the resurrection of life” and “unto the resurrection of damnation” (John 5:29).
➪ He said the day was coming “in the which all that are in the graves shall hear his voice, and shall come forth” (John 5:28-29).
➪ In His lengthy teaching about Himself being the Bread of life, Jesus thrice affirmed of those who believed on Him, “and I will raise him up at the last day” (John 6:40,44-54).
The Apostles Expressions Concerning the Resurrection
➪ They preached Jesus and the resurrection. “Then certain philosophers of the Epicureans, and of the Stoicks, encountered him. And some said, What will this babbler say? other some, He seemeth to be a setter forth of strange gods: because he preached unto them Jesus, and the resurrection . . . And when they heard of the resurrection of the dead, some mocked: and others said, We will hear thee again of this matter” (Acts 17:18,32).
➪ The resurrection of the dead is clearly, by nature and necessity, tied to hope. “And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust” (Acts 24:15).
➪ There is a certain logic in the fact of the resurrection that makes it unreasonable to refuse to acknowledge it. “Why should it be thought a thing incredible with you, that God should raise the dead?” (Acts 26:8).
➪ God is identified as one that raises the dead. “(As it is written, I have made thee a father of many nations,) before Him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were” (Rom 4:17). “But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead” (2 Cor 1:9).
➪ The Gospel affirms that God raised Jesus from the dead, and that He will also raise us from the dead. “And God hath both raised up the Lord, and will also raise up us by his own power” (1 Cor 6:14). “Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus, and shall present us with you” (2 Cor 4:14).
➪ An extensive teaching about the necessity of the resurrection, and the different nature of the resurrection body is provided (1 Cor 15:12-57).
➪ There is a strong affirmation of both the fact and the certainty of the resurrection. “In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed” (1 Cor 15:52).
➪ In redemption, we are said to have been wrought by God to inhabit the resurrection body. “For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens . . . Now He that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit” (2 Cor 5:1,5)
➪ Paul stated his objective was to be profitably involved in resurrection. “If by any means I might attain unto the resurrection of the dead” (Phil 3:11).
➪ Jesus shall “change our vile body” at the resurrection, when he comes. “Who shall change our vile body, that it may be fashioned like unto His glorious body, according to the working whereby He is able even to subdue all things unto himself” (Phil 3:21).
➪ Immortality will to be experienced at the resurrection. “For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory” (1 Cor 15:53-54),
➪ Immortality has been brought to light through the Gospel. “Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began, but is now made manifest by the appearing of our Savior Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel” (2 Tim 1:9-10).
➪ A distortion of the understanding of the resurrection can overthrow one’s faith. “And their word will eat as doth a canker: of whom is Hymenaeus and Philetus; who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some” (2 Tim 2:17-18).
➪ The resurrection of the dead is among the principles of the doctrine of Christ. “Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God, of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment” (Heb 6:2).
➪ The resurrection of the dead will precede the day of judgment. “And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works” (Rev 20:13)
A Word About Preaching and Teaching
Preaching and teaching that are not done with an acute consciousness of the resurrection of the dead will eventually go astray. If men preach and teach as though this life is the only life, or as though it was the primary or most important life, they actually push men into a helpless state. Thus it is written, “If in this life only we have hope in Christ, we are of all men most miserable” (1 Cor 15:19). If what is being declared to men in the name of Christ is not relevant in view of the resurrection of the dead, it cannot be from God. Such declarations are not to be received, honored, or in any way dignified. If men cannot make a connection between what they preach and the resurrection of the dead, then they should be not be preaching.
It is alarming how very little is being said these days concerning the resurrection of the dead. I remember a message I heard in the late 1990's by a young minister at a highly regarded preaching and teaching convention. He had been assigned the subject of the resurrection of the dead, and publicly declared that he regretted he did not have a subject with more relevancy. His statement had no apparent adverse impact on the audience. It also revealed that he had grasped very little, if any at all, of the truth of the Gospel.
It appears as though this is a very common way of thinking – that the resurrection of the dead is not germane to daily living for Christ. However, once in a while a man like the one just mentioned is ignorant enough to actually express such foolish thinking.
We know from the general condition of the churches that there is very little understood about the resurrection of the dead. The resurrection body, concerning which considerable is said in Scripture (1 Cor 15:12-37; 2 Cor 5:1-5; Phil 3:20-21), is a matter concerning which there is very little expressed interest. This is so because very little is being said about it. Contemporary issues and fads have no come to dominate what is called preaching and teaching, and the resurrection of the dead simply does not blend with such instruction.
There Is A Reason
There is a reason for the muted preaching and teaching of our day. It is not possible to capitalize on the resurrection of the dead for earthly fame, gain, or other temporal benefits. True faith moves a person to live with the aim of attaining “unto the resurrection of the dead” (Phil 3:11). That is, that the resurrection might prove to be a blessing (the resurrection of life), and not be unto cursing (the resurrection of damnation). If, when the resurrection takes place, our spirits have not been cultured for immortality, we shall be thrust from the presence of the Lord. While we were in this world, if our minds were preeminently occupied with the things of this world, there will be no place in the glory for us.
The resurrection of the dead will not transform our spirits. It has to do with our bodies. There will be no change of character at that time. If, while we were “in the body” of flesh and blood, we did not culture an appetite for God and the things of God, we will receive no such appetite at the resurrection. When the dead are raised, death will be swallowed up in victory (1 Cor 15:54). There will no longer be anything present that is dead or dying. The world shall have passed away, and everything that is in it. All temporal relationships will be gone. For those who had primary appetites for such things, the resurrection of the dead will be the commencement of unimaginable pain and regret. For the damned, all of the things they want will be gone, and yet their longing and preference for them will remain. Who is able to estimate the terror of such a condition?
Salvation Is To Be Seen Correctly
Men often view salvation with a mind for what can be realized in this world – and, indeed, there are present benefits to be realized. Lawful things include the remission of sins (1 John 1:7,9), times of refreshing (Acts 3:19; Tit 3:5), being taught to put off the old man and put on the new man (Eph 4:20-24), resisting and overcoming the devil (James 4:7; Rev 12:11), and receiving and enjoying lawful possessions and relationships (Mk 10:29-30). We have the opportunity to “do good unto all men, especially unto them which are of the household of faith” (Gal 6:10).
However, these things are only benefits in view of what takes place AFTER the passing away of the present heavens and earth. If there is no resurrection of the dead, there is no real point to forgiveness, renewal, profitable relationships, or overcoming the devil. All religion, and all attempts to be and do good are foolish and pointless if the dead are not raised. All of Divine benefits presume a conclusion to life in this world, the resurrection of the dead, and the day of judgment. Behind them all there must be a keen awareness of the fact that we will give an account of ourselves to God. The Divine appointments of death and judgment must not be forgotten (Heb 9:27).
It is how you fare after the heavens and earth pass away that really matters. Your concern must be for what you will be when you are raised from the dead. It is your state after the day of judgment that should concern you. What will happen to you when Jesus comes, and you see Him as He is? Will you be fully conformed to His image then, or will you be targeted for “everlasting destruction from the presence of the Lord, and from the glory of His power” (1 Thess 1:9)? The coming of the Lord will be a time when all things are revealed.
These considerations, and more, are what move faithful men to teach through Jesus the resurrection. A lack of this awareness is what moves men to be silent about the resurrection, giving themselves to temporal matters, and things that are more pleasing to men.
THEY LAID HANDS ON THEM
“ 3 And they laid hands on them, and put them in hold unto the next day: for it was now eventide.”
We are witnessing the outworking of the Holy Spirit being within men. Some have imagined that once you are in Christ Jesus, that circumstance alters the whole of life, so that you will have no more trouble with your enemies. Men must take care not to speculate in such a manner as to contradict the experience of holy men. Our theology must not reflect mere human perception. It must rather be in perfect harmony with the life and doctrine of Jesus, and the life and teaching of those in whom He works.
THEY LAID THEIR HANDS ON THEM
“And they laid hands on them . . . for it was now eventide.” Other versions read, “laid hands on them . . . for it was already evening,” NKJV “They seized Peter and John, and because it was evening,” NIV “they arrested them . . . for it was already evening,” NRSV “they took them . . . for it was now evening,” BBE “So the temple guards arrested them. Since it was already evening,” GWN and “So they laid hands on them (arrested them) . . . for it was already evening. AMPLIFIED
This is the first recorded persecution of Christ’s followers. It came from a collection of sinners: the religious sector (priests), the military sector (captain of the Temple), and the rationalizers (Sadducees). The priests held to corrupted religion, and were thus intimidated by the truth. The military sector saw the enthusiasm of faith as causing disruption. The rationalizers, who used human logic to interpret Scripture, saw the truth as toppling their way of thinking. These were all enemies of the faith and contradictors of truth.
These ungodly men forcibly took Peter and John, laying their hands on them. They even did so within the confines of a sacred environment. They seized and led off as prisoners [for so the words “laid hold” mean] these two holy men. In fact, they did this “as they were speaking.” NASB
These sinful men forced themselves upon Peter and John, so that, according to appearance, it looked as though they were stronger than the Apostles.
We are told that these enemies arrested Peter and John because it was late in the day. That is, things were going to be winding down in the Temple area, and they considered it too late to examine them at that time. As you know, this is a consideration that Jesus was not given. In fact, His trial was during the night.
THEY PUT THEM IN HOLD
“ . . . and put them in hold unto the next day.” Other versions read, “and put them in custody until the next day,” NKJV “and put them in jail until the next day,” NASB “and put them in ward until the morrow,” ASV “and put them in prison till the morning,” BBE “jailed them overnight,” LIVING and “put them under guard until the next day.” MKJV
As if it was not enough to forcibly seize these righteous men, this triad of wicked persons confined them over night, putting them in jail until the next day. Then, they would have more time to examine them and make a determination concerning their state. Thus the Temple discourse was cut short – or, at least, that is how it appeared.
Why? Why? Why?
How is it that chosen men, empowered by the Holy Spirit, and sent on a mission by Jesus, could be successfully opposed – at least according to appearance? How was it possible for their enemies to lay hands on them, arrest them, and place them in confinement? For those who are acquainted with the manner of the Kingdom, this is not difficult to process. However, for others who have a view of life in Christ that accents status in this world, it is more comfortable to simply ignore the whole situation.
Today we are faced with religious blusterers that speak of victory and triumph as though there really is no opposition at all. They remind us that “greater is He that is in you, than he that is in the world” (John 4:4), but fail to accent how this is made known in overcoming opposition, not failing to have any of it. When the Lord asserts, “no weapon that is formed against thee shall prosper,” and “every tongue that shall rise against thee in judgement thou shalt condemn,” those conditions are not to be equated with smooth sailing and the absence of contradiction (Isa 54:17).
Jesus had prepared His disciples for the stark realities of spiritual warfare. “In the world ye shall have tribulation: but be of good cheer; I have overcome the world” (John 16:33). And again, “But before all these, they shall lay their hands on you, and persecute you, delivering you up to the synagogues, and into prisons, being brought before kings and rulers for My name's sake” (Luke 21:12). Now, the opposition begins. You will sense from the text that it does not surprise the apostles, nor are they hesitant to know what to do.
OUR REAL CONDITION
When men are saved, God has “delivered from the power of darkness, and translated . . . into the kingdom of His dear Son” (Col 1:13). However, until they die, or Jesus returns, they remain in the very world from which they have been delivered, even though they are separate from it. Their deliverance is seen in the change wrought in their character and the spiritual fellowship they have with Christ in the heavenly places (1 Cor 1:9; Eph 2:6). Yet, because they remain “in the body,” they are also in the presence of the ungodly. That circumstance sets the stage for opposition, suffering, and even persecution.
The world senses the enmity that exists between the redeemed and themselves, and therefore they lash out against them. The measure of the opposition will be as strong as the believer’s insistence on maintaining his walk with the Lord. It will erupt to the extent that the believer declares the truth. While the opposition may take different forms, and vary in its intensity, it will always be present. Light and darkness cannot avoid each other.
IN SPITE OF THE LEADERS, MANY BELIEVED ANYWAY
“ 4 Howbeit many of them which heard the word believed; and the number of the men was about five thousand.”
Now, we will see if the opposition of men can cause the Word of God itself to cease to be effective. Can opposing the proclamation of the Gospel cause those with an ear for hearing to no longer profit from that word.
HOWBEIT
“Howbeit . . . ” Other versions read, “However,” NKJV “But,” NASB “How be it,” TNT “and,” YLT and “Nevertheless,” PHILLIPS
“Howbeit” is like the flip side of the coin of Kingdom work. On the one side, there is aggressive opposition from those who have not received the love of the truth. On the other side, the Word does its work in the hearts of those who have received the love of the truth.
The working of the Lord continued just as though no opposition was present.
MANY WHICH HEARD THE WORD BELIEVED
“ . . . many of them which heard the word believed . . . ” Other versions read, “many of those who heard the message believed,” NASB “a number of those who gave hearing to the word had faith,” BBE “many of those who had heard the message became believers, GWN “many of those who heard the word came to believe,” NAB “many of those who had listened to the message believed,” NIB “many of the people who heard their message believed it,” NLT “many of the people who heard Peter and John preach believed the things that they said,” IE and “many of those who heard the message believed (adhered to and trusted in and relied on Jesus as the Christ).” AMPLIFIED
Even though the Temple authorities were grieved by what Peter and John were preaching, many who heard their words were pleased with them and believed. The word “howbeit” indicates that the believing came after the confrontation with the priests, captain of the Temple, and Sadducees. That is, the rift with the religious authorities had no impact upon the people. They had a higher regard for the Gospel they had heard than for the officials who were opposed to it. The Temple authorities were offended by what Peter and John said, but the multitude was not. Here the word of Jesus was being fulfilled: “And blessed is he, whosoever shall not be offended in Me” (Matt 11:6).
It is possible for the Gospel that is preached to be so marvelous that those who believe it will not be turned aside by the enemies of the faith. There are gospels – other gospels (2 Cor 11:4; Gal 1:6) – that are not so characterized. They do not offer something that is transcendent to all that is in the world.
The Word Is Not Bound
Here is a wonderful example of the prevailing condition stated by Paul: “Wherein I suffer trouble, as an evil doer, even unto bonds; but the word of God is not bound” (2 Tim 2:9). This is why Paul could say to the Philippians, “both in my bonds, and in the defense and confirmation of the gospel, ye all are partakers of my grace” (Phil 1:7).
Do you have something from God – a word from God, an insight, an understanding of the Gospel? Do not become discouraged if you face opponents, or those who attempt to curtail your influence. The word of God is “not bound,” and as you speak it boldly, it will yield results. God Himself has declared, “So shall My word be that goeth forth out of My mouth: it shall not return unto Me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it” (Isa 55:11).
Also, if faith comes “by hearing” (Rom 10:17), then Deity must be involved in the process, else no such statement could be made. There can be no such guarantees on something that is wholly of man and through man. Because the circumstances of man himself are uncertain, everything he says and does obtain the same characteristics. The only way to avoid this fluctuation and uncertainty is for the deeds to be “wrought in God” (John 3:21). That is, if God is actually in the matter, His influence in it makes it certain. This is why “faith COMETH by hearing” – not that it may come, or is possible to so come, but that is actually does. It is the God-factor that makes this true.
Faith does not “come” according to some law of automation, or some impersonal principle. In the Kingdom of God, this is true of everything that is effective. God has not set certain principles in motion that automatically function when certain criteria are met. Men who represent the things of God as though this was the case have not told the truth. Take, for example, the matter of sowing and reaping – something that is being greatly corrupted in contemporary Christianity (which expression is really a misnomer).
Sowing and Reaping
Some declare that if you sow this or that, it will yield an increase – no matter who you are. This is a law that God has set in motion, they affirm, and it cannot fail. They have forgotten that it is written, “Thou shalt sow, but thou shalt not reap; thou shalt tread the olives, but thou shalt not anoint thee with oil; and sweet wine, but shalt not drink wine” (Micah 6:15). And again it is written, “And your strength shall be spent in vain: for your land shall not yield her increase, neither shall the trees of the land yield their fruits” (Lev 26:20). Again,