The Book of Acts
Lesson Number 17
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.
PETER RESPONDS TO THE LEADERS
4:8 Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people, and elders of Israel, 9 If we this day be examined of the good deed done to the impotent man, by what means he is made whole; 10 Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. 11 This is the stone which was set at nought of you builders, which is become the head of the corner. 12 Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. 13 Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled; and they took knowledge of them, that they had been with Jesus. 14 And beholding the man which was healed standing with them, they could say nothing against it.” (Acts 4:8-14)
INTRODUCTION
Peter and John have been confronted by Jewish leaders from the Temple: the priests, the captain of the Temple guard, and the Sadducees. They have been asked concerning the power or authority under which they operated. This had particular regard to the healing of the lame man – a man with whom all the people were acquainted.
NO WORLDLY HELP AVAILABLE
Peter and John do not have an organization to represent them. There is no help group that has been set up to assist those oppressed by the authorities. What is happening to them is outside of the provisions of Roman law. They can make no appeal to Temple precedent, and the rights of men who heal people lame from birth. This is an occasion in which faith is their only asset. They cannot depend upon oratorical skills, and rely upon certain Temple friendships that have been developed over the years. There is no known defender of Temple rights, or some individual or group to champion the exercise of public religious liberties. There are no friends in the Roman senate who can intervene for Peter and John, negating the influence of the religious leaders. All of the supposed provisions for social and individual human rights of an imagined Christian nation are non-existent at this time.
FELLOWSHIP WITH CHRIST IS REQUIRED TO DO HIS WORK
What Peter and John do now will depend wholly upon the fellowship they have with Christ, and whether or not they are suitable vessels through whom He can speak and work. Their only effective resources will come through their faith. Of course, this is the manner of the Kingdom, and no work for God is ever done any other way. However, because of the prominence of carnal religion, scarcely a Christian leader is ever brought to the point where these things are clearly seen. There is too much fleshly help that is held out as available to opposed and oppressed believers.
For those who are working for the Lord – doing the real work of the Kingdom – a wholly different set or circumstances exist. If they are close to Christ, they will be sustained. If they are not close to Him, they will not be sustained. If they are abiding in Christ, the resources that are required will be ministered to them. If they are not abiding in Him, these resources will not be given to them. If they are laboring together with Christ, they will be granted what is necessary for those labors. If they are not laboring together with Christ, having rather adopted their own agenda, they will not be given such necessities. If their faith is strong, they will stand. If their faith is not strong, they will not stand. If they fear God more than men, He will come to their aid. If they fear men, they will fall into a snare. If they are holding fast the confidence and the rejoicing of the hope, they will not be intimidated. If they are not holding these fast, they will be shaken by opposition.
The work of Christ cannot be done apart from an immediate association with Him by faith. It is not so much that this is owing to a moral law, so that it is simply wrong to attempt to do the work of God apart from Christ. Rather, it is that it is impossible to do God’s work apart from a lively affiliation with His Son. The body of Christ, whether individual members or as a whole, cannot function acceptably or effectively apart from its Head. All nourishment and required aptitudes are ministered “from the Head” as the members are holding to Him. As it is written: “And not holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God” (Col 2:19).
If the connection between the members and the Head is not being maintained, the work being done will fall to the ground. The work simply cannot be done without the involvement of the One for whom it is being done. Further, that involvement can be no stronger than the faith through which it is realized.
THE SERIOUSNESS OF NOT FEEDING THE FLOCK OF GOD
Right here the seriousness of not feeding the flock of God becomes more evident. Where edification is not occurring, the people are actually becoming unsuitable vessels for the honor of God. Importing praise leaders, motivational gurus, and organizational experts will not make the people usable, or “meet for the Master’s use, and prepared unto every good work” (2 Tim 2:21). A people who are not themselves being blessed by the Lord cannot, in any sense, become a source of genuine blessing to others.
There are “good works” that God has “before ordained that we should walk in them” (Eph 2:10). Our involvement in those works, however, requires men to be “created in Christ Jesus.” That creation is “unto,” or in order to, the doing of the specified pre-ordained works. I am not sure that a suitable defense can be made for these being generic work’s that are only general in nature, and are common to all saints. To be sure, there are works like that, described as “doing good unto all men, specially those of the household of faith” (Gal 6:10). However, it seems to me that being “prepared unto every good work” carries the idea of specificity – a particular deed at a particular time, and regarding a particular people.
THE REQUIREMENT FOR HOLINESS
All believers are required to be holy – and the requirement is declared with unusual clarity. “But as He which hath called you is holy, so be ye holy in all manner of conversation; because it is written, Be ye holy; for I am holy” (1 Pet 1:15-16). “Be ye therefore followers of God, as dear children” (Eph 5:1). “For God hath not called us unto uncleanness, but unto holiness” (1 Thess 4:7). “Follow peace with all men, and holiness, without which no man shall see the Lord” (Heb 12:14).
In Christ God has provided all of the resources required to be holy in every aspect of our lives. There is really only one basic reason for a professing Christian to lack holiness – self interests have taken the precedence over the will of the Lord. This condition is a contradiction of new creatureship (2 Cor 5:17). It belies any claim to newness of life (Rom 6:4). A lack of holiness is opposed to a condition in which the stony heart has been removed and a heart of flesh has been given (Ezek 36:26).
There are consequences for refusing to be holy. In a nutshell, those results may be summarized like this: all of the benefits associated with salvation are forfeited. Godlike qualities cannot be poured into un-godlike people.
I know that much of what is paraded as the work of the Lord fails to make these associations. The vitality and effectiveness of spiritual life have been upstaged by the traditions and institutions of men. Certain organizers and motivators, moved by the prevailing ignorance that is resident in the professed church, have crept in to market their wares, and they have been very well received.
But let me get more to the point of these words. I am saying that the account of Peter and John answering the Jewish council cannot fit into the modern view of the church, giving answers, and standing up for Christ. They conducted themselves in a manner that is at total variance with many of the ways that are being taught within the professed church. You sense in their reply that they are not placing a high value on their own lives, being accepted by their peers, or appearing successful before men – all of which rank very high in the institutional church. They are keenly aware of the sharp conflict between flesh and Spirit, this world and the world to come, and life and death. They are not trying to bridge the gap between the spiritually minded and the carnally minded. Their aim is not to impress men or be approved by them.
PETER, FILLED WITH THE HOLY SPIRIT
“ 4:8 Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people, and elders of Israel.”
Concerning the healing of the man lame from birth, Peter and John have been asked, “By what power, or by what name have ye done this?” (4:7). Peter will now answer this question. He will not do so with his own welfare in mind, but will speak for the glory of the Lord, for he is His witness.
PETER, FILLED WITH THE HOLY SPIRIT
“Then Peter, filled with the Holy Ghost, said unto them . . .” Other versions read, “being full of the Holy Spirit,” BBE “because he was filled with the Holy Spirit,” GWN “full of the Holy Ghost,” PNT “having been filled with the Holy Spirit,” YLT and “[because he was] filled with [and controlled by] the Holy Spirit. AMPLIFIED
This is now the second time a point is made of the servants of God being “filled with the Spirit” (2:4; 4:8). The point of the text does not seem to be that Peter became filled at this time, but that he had been filled previously, and the filling had remained. What is recorded of Peter must be perceived as him speaking through the Holy spirit, and not through the flesh.
1. His preaching on the day of Pentecost (2:14-37).
2. His answer to the inquirers on the day of Pentecost (2:37-40).
3. The “apostles’ doctrine” in which the early believers continued (2:42).
4. Peter’s words to the man born lame (3:6).
5. Peter’s words to the people who noted the miracle of the healing of the lame man, and came running to them (3:12-26).
What Does It Mean to Be
Filled with the Spirit?
What is involved in a person being “filled with the Holy Spirit.” Is this an experience that throws one into a subconscious state, where the mind and the will are basically unproductive – a state where the person becomes like a robot, speaking independently of the involvement of the human spirit?
First, the “Filler” is the Lord Jesus. He is the One who determines the recipient of the Holy Spirit, then sends Him to the individual. There is no automatic process involved in being filled with the Spirit that excludes the involvement of the One who gives the Spirit. Therefore, in his explanation of the initial pouring forth of the Holy Spirit, with which individuals were filled, Peter declared, “Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, He hath shed forth this, which ye now see and hear” (Acts 2:33).
Second, being filled with the Holy Spirit involves the sanctification of the spiritual qualities of men – the heart, soul, mind, and strength. This, in turn, impacts upon the person’s expressive capabilities. They are able to think the thoughts of God, speak His Word, and do His works. All of this is done consciously and perceptively – with the “soul.” Unless those hearing and beholding the expressions of those filled with the Spirit are privy to the working of the Lord, there is nothing about the expressions that associate them with the Holy Spirit. They appear to the uninitiated to be human expressions. While they are unusual, and staggering to consider, those expressions are viewed as being purely human expressions. It is only when faith comes, and the individual is illuminated, that they can be recognized as the working of the Lord. All of this will become very evident in our text.
The book of Acts contains a number of references to people being filled with the Holy Spirit.
➪ The disciples were “filled” on the day of Pentecost (2:4).
➪ Peter’s defense in this text was made when he was “filled with the Holy Spirit” (4:8).
➪ All of the disciples after an insightful prayer was made to God (4:31).
➪ The first deacons were required to be “full of the Holy Spirit” (6:3).
➪ Stephen is said to have been “full... of the Holy Spirit” (6:5).
➪ When Stephen was being stoned to death he was said to have been “full of the Holy Spirit” (7:55).
➪ Ananias told Saul of Tarsus he was sent to him in order that he might be “filled with the Holy Spirit” (9:17).
➪ Barnabas is described as a “good man, and full of the Holy Spirit” (11:24).
➪ When Paul dealt harshly with Elymas the sorcerer, he was “filled with the Holy Spirit” (13:9).
➪ The disciples at Iconium were said to have been “filled with the Holy Spirit” (13:52).
Peter will now speak the mind of the Lord. His words will reflect Divine purpose and the will of the Lord. There will be no element of “flesh” in them – no worldly agenda or ambitions. They will fit the description Paul gave the Thessalonians: “For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe” (1 Thess 2:13).
YE RULERS OF THE PEOPLE, AND ELDERS OF ISRAEL
“ . . . Ye rulers of the people, and elders of Israel.” Other versions read, “rulers of the people and men of authority,” BBE “princes of the people and ancients,” DOUAY “rulers and leaders of the people,” GWN “rulers of the people and Elders of the house of Israel,” MRD and “Rulers of the people and members of the council (the Sanhedrin).” AMPLIFIED
Previously, with regard to the crucifixion of Jesus, Peter had charged the leaders of the people with ignorance: “And now, brethren, I wot that through ignorance ye did it, as did also your rulers” (Acts 3:17). At that time, the leaders did not appear to be present. Now, however, they are not only present, but are attempting to establish themselves as being the judges of Peter and John. Peter is not intimidated by this circumstance. He is filled with the Spirit, and will therefore speak the mind of the Lord on this matter. Here we will see how the Lord addresses leaders who have walked in ignorance.
We also learn from this text that rulers and leaders are held in account for their deeds. In this world, men imagine that leadership puts them beyond the scrutinizing eye. But this is not the case at all. Just as surely as servants are held responsible for properly serving, so leaders are held accountable for leading correctly. No position puts a person beyond the circumference of judgment – particularly the judgment of the Lord Jesus Christ.
The prophets declared the Messiah would be noted for righteous judgment.
➪ GOVERNING WITH A LOVE FOR RIGHTEOUSNESS, AND A HATRED FOR WICKEDNESS. “Thy throne, O God, is for ever and ever: the sceptre of thy kingdom is a right sceptre. Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows” (Psa 45:6-7; Heb 1:9).
➪ HE WILL JUDGE RIGHTEOUSLY AND REPROVE WITH EQUITY. “But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth . . .” (Isa 11:4).
➪ HE WILL REIGN IN RIGHTEOUSNESS AND RULE IN JUDGMENT. “Behold, a king shall reign in righteousness, and princes shall rule in judgment” (Isa 32:1).
➪ HE WILL EXECUTE JUDGMENT AND JUSTICE. “Behold, the days come, saith the LORD, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth” (Jer 23:5).
➪ HE WILL EXECUTE JUDGEMENT AND RIGHTEOUSNESS. “In those days, and at that time, will I cause the Branch of righteousness to grow up unto David; and He shall execute judgment and righteousness in the land” (Jer 33:15).
When Jesus walked among men, He held religious leaders in strict account for their devious manners. He rebuked the scribes and Pharisees severely (Matt 23:13-36). The lawyers also were subject to His righteous scrutiny (Lk 11:46-52). He rebuffed the Sadducees, telling them they erred because they did not know the Scriptures or the power of God (Matt 22:23-32).
This is a Divine characteristic that we do well to remember. It is said of God, “He hath prepared His throne for judgment” (Psa 9:7). And again, “Justice and judgment are the habitation of His throne” (Psa 89:14). And again, “righteousness and judgment are the habitation of His throne” (Psa 97:2). It was prophesied of the Messiah that he would order the Kingdom “to establish it with judgment and with justice” (Isa 9:7). Isaiah also saw the coming Savior “judging, and seeking judgment, and hasting righeousness” (Isa 16:5).
Now Jesus, through the Holy Spirit, will speak to the Jewish council – the priests, the captain of the Temple, the Sadducees and others who had convened to judge His apostles. While the circumstances appear to indicate that Peter and John were being examined and judged, it was really their critics who were now on trial.
IF WE ARE BEING EXAMINED
“ 9 If we this day be examined of the good deed done to the impotent man, by what means he is made whole”
Peter will clear the air of the fog of vain tradition, clarifying the real issue, and shedding light upon what has been done in the Temple courts. He will not subject himself to the analysis of these men, or pretend as though their judgment was anything but wrong.
IF WE ARE BEING EXAMINED
“ If we this day be examined . . .” Other versions read, “are judged,” NKJV “are on trial today,” NASB “are being called to account today,” NIV “are questioned today,” NRSV “called upon to answer,” DARBY “for as much as we this day are examined,” GENEVA “today you are cross-examining us,” GWN “if we are judged by you this day,” MRD and “If we are being put on trial [here] today and examined.” AMPLIFIED
Peter cuts straight to the heart of the matter. A naive person might have imagined that the council was asking an honest question . But Peter knew that was not the case. Even though Peter and John were the servants of the Lord, this council was examining them as though they were under their authority. It reminds me of Paul’s response to certain in Corinth who took it upon themselves to examine him. “But with me it is a very small thing that I should be judged of you, or of man's judgment: yea, I judge not mine own self” (1 Cor 4:3).
The word “examined” comes from a word meaning “investigate, examine, inquire into, scrutinize, sift, question,” THAYER “hold a preliminary hearing, cross-examine, investigate, interrogate,” FRIBERG “sit in judgment, call to account.” UBS As used here, the examination was not an honest one. It was not an effort to establish the truth of a matter. Rather, the council was called because of the conflict of what Peter and John were preaching with the position of the leaders – particularly the Sadducees. Actually, Peter and John were already considered guilty of unacceptable conduct. This caucus was nothing more than an attempt to justify that conclusion.
THIS GOOD DEED
“ . . . of the good deed done to the impotent man . . .” Other versions read, “a good deed done to a helpless man,” NKJV “a benefit done to a sick man,” NASB “an act of kindness shown to a cripple,” NIV “good deed done to someone who was sick,” NRSV “a good work done to a man who was ill,” BBE “good deed done to a disabled man,” CSB “good deed done to an infirm man,” DARBY “the good we did for a crippled man,” GWN “the good deed to the ailing man,” YLT “the benefit conferred on a man helplessly lame,” WEYMOUTH and “a good deed done to benefit a feeble (helpless) cripple,” AMPLIFIED
At once, Peter shines the light on the nature of the work that had been done. A man who had been crippled from the moment he was born had been thoroughly healed, and was standing before them in perfect health. This court had referred to this good work as “this”: “By what power, or by what name, have ye done this?” (4:7). Every version reads the same way: “this.”
Peter will not submit to such a demeaning reference to the working of the Lord. He will refer to it in the proper manner: “the good deed,” “benefit done,” NASB “act of kindness,” NIV and “benefit conferred.” WEYMOUTH This was one of those “good works” that had been ordained of old, to be done by Peter and John (Eph 2:10).
In confronting His critics, it was also Jesus’ manner to more precisely define what was being done. After calling for a man with a withered hand to “Stand forth” in the local synagogue, Jesus addressed His opponents. “ Is it lawful to do good on the sabbath days, or to do evil? to save life, or to kill?” (Mark 3:4). Another time, when Jesus had healed a woman who had been bowed over with a spirit of infirmity for eighteen years, He faced an indignant ruler of the synagogue. Heartlessly this pretentious ruler said, “There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day” (Luke 13:14). Jesus responded with these words, “The Lord then answered him, and said, Thou hypocrite, doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering? And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the Sabbath day?” (Luke 13:15-16). Another time, when the Jews took of stones to kill Jesus, He challenged them by saying, “Many good works have I showed you from my Father; for which of those works do ye stone Me?” (John 10:32).
The people of God do well to culture a godly manner of referring to what the Lord has done. When facing questions about our life in Christ Jesus, let us be swift to call it what it is: “newness of life,” “born again,” “begotten of God,” the “new creation,” etc. Let us never speak in such a manner as to confuse darkness and light, or life and death. Well did Isaiah say, “Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!” (Isa 5:20).
BY WHAT MEANS
“ . . . by what means he is made whole” Other versions read, “how this man has been made well,” NASB “how he was healed,” NIV “you want to know how he was made well,” GWN “Are you asking us who made him well?” IE “as to how this man was cured,” WEYMOUTH and “by what means this man has been restored to health.” AMPLIFIED
Again, Peter speaks with wisdom and godly care. The Spirit of God is in him, sanctifying both his mind and his heart. What his judges have referred to as “this,” Peter refers to as the man being “made whole.” He will now testify to the “means” by which this man was “made whole.” That is not the way in which the council preferred to state the case, but Peter clearly defines the circumstance before declaring precisely how it was produced.
In my judgment, a severe weakness exists in the modern church when it comes to defining matters. Too often the jargon of the world is used, and that reduces, if not altogether removes, any need for appealing to the Word of God. It also excludes Divine power.
BE IT KNOWN UNTO YOU
“ 10a Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth . . . ”
The confidence with which Peter speaks will be very apparent. It is the assurance that proceeds from faith, and the unwavering persuasion of the truth concerning Jesus Christ. As Jesus had promised, it was given to Peter at that very hour what he should say: “But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you” (Matt 10:19-20). Yet, Peter does not speak as a sort of robot. It is apparent that he knows what he is saying and is speaking with great personal confidence. That is what real faith does for a person.
BE IT KNOWN UNTO YOU ALL
“Be it known unto you all . . . ” Other versions read, “Let it be known to you all,” NKJV “then know this,” NIV “Take note, all of you,” BBE “You . . . must understand,” GWN “all of you . . . should know,” NAB “Let me clearly state to all of you,” NLT “We want all of you . . . to know,” IE “Let it be known and understood by all of you,” AMPLIFIED and “it is high time that all of you . . . knew.” PHILLIPS
Those who are sent forth by God to speak a word, generally have a compelling desire to be understood. It is true that some of God’s messengers were told to speak to people who would not understand. That condition, however, constituted a sort of trial, because it is not a normal situation. Thus Ezekiel was told, “And thou shalt speak my words unto them, whether they will hear, or whether they will forbear: for they are most rebellious. But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee” (Ezek 2:7-8).
In this case, Peter is not rebellious, even though he is standing before his critics. He will speak boldly and call upon the council to comprehend what he says. “Be it known!” Here something that is not to be hidden. It is a public word, and it is to be spoken. This is what God told Ezekiel to say to Israel – “be it known unto you” (Ezek 36:32). It is what Shadrach, Meshach, and Abednego said to Nebuchadnezzar when they refused to bow before his idol – “be it known unto thee” (Dan 3:18). It is what Paul declared to those in a synagogue in Antioch of Pisidia when he announced that through Jesus the forgiveness of sins was being preached – “be it known unto you” (Acts 13:38). During the close of his ministry, these are the words Paul spoke to some Jews when he boldly announced the salvation of God was being sent to the Gentiles – “be it known therefore unto you” (Acts 28:28).
We also see in this expression an essential aspect of the Kingdom of God. It is an economy of understanding and spiritual knowledge – not of raw emotion of feeling. There is a segment of the Christian community who teaches that utterances that are not understood are profitable, and even designed to build the faith of those who speak them. Such utterances cannot be preceded by, “Be it known unto you all.”
AND TO ALL THE PEOPLE OF ISRAEL
“ . . . and to all the people of Israel . . .” One version reads “the whole house of Israel.” AMPLIFIED The others all read the same – “people of Israel.”
This word was not for the council alone. Peter is saying that his answer to the inquiry of his pretentious judges is not for them alone, but for all the people of Israel – all of the covenanted people. His words would be tailored for the group before him, but would not be limited to them. The promises pertained to all the house of Israel, and Peter knew it (Rom 9:3). Concerning the New Covenant, God has never made promises to only a segment of the people who would be accepted in Christ Jesus. Therefore, Peter addresses all of the leaders and all of the people of Israel. Earlier, on the day of Pentecost, he also said “the promise” was to “all that are afar off, even as many as the Lord our God shall call” (Acts 2:39).
The Gospel of Christ, and all things relating to it, is tailored for everyone – “every creature” (Mk 16:15). It addresses the needs that are common among men, and announces a resolution to a universal dilemma. Ponder what Peter has offered thusfar.
➪ The remission of sins (2:38a).
➪ The gift of the Holy Spirit (2:38b).
➪ Sins blotted out (3:19a).
➪ Times of refreshing (3:19b).
➪ God will send Jesus to them (3:20).
➪ Jesus sent to bless you (3:26a).
➪ Turning away every one from their iniquities (3:26b).
These are all benefits for all of those participating in the New Covenant.
BY THE NAME OF JESUS CHRIST OF NAZARETH
“ . . . that by the name of Jesus Christ of Nazareth . . . ” Other versions read, “in the name of Jesus Christ of Nazareth,” BBE “because of the power of Jesus Christ from Nazareth,” GWN “by the powerful name of Jesus Christ the Nazarene,” NLT “in the name and power of Jesus from Nazareth, the Messiah,” LIVING “by the authority of Jesus of Nazareth,” IE “through the name of Jesus the Anointed, the Nazarene,” WEYMOUTH “in the name and through the power and authority of Jesus Christ of Nazareth,” AMPLIFIED and “through the power of the name of Jesus of Nazareth.” GNB
The expression “the name of Jesus of Nazareth” is pregnant with meaning. I have never been fully satisfied with “the name of” being equivalent to “by the authority of.” It is true that “all authority” in heaven and earth has been given to the Lord Jesus (Matt 28:18). Peter, however, mentions the name of “Jesus Christ of Nazareth.” This is not the name by which Jesus is known in heaven. It is rather the name by which He was known particularly among the Jews, and those who were close to them – as Cornelius. The phrase is used seventeen times in Scripture (Matt 26:71; Mk 1:24; 10:47; 14:67; 16:6; Lk 4:34; 18:37; 24:19; John 1:45; 18:5,7; 19:19; Acts 2:22; 6:14; 10:38; 22:6; 26:9). He is referred to as “Jesus Christ of Nazareth” in Acts 3:6 and 4:10, and “Jesus the prophet of Nazareth” in Matthew 21:11.
The “name” is the repository into which what has been revealed of a person is poured. It stands for everything that is known about that person. In this case, there are certain things that have been tied to the name “Jesus” – the One came from Nazareth. These are things that had an impact in heaven as well as upon the earth. Upon earth, His human identity was established among men as “Jesus of Nazareth.” He was noted for being a spokesman for God – a “prophet, mighty in deed and word” (Lk 24:19). He was also noted for His deeds – “mighty works” (Matt 14:2; Mk 6:2). Nature yielded to Him, the wind and sea obeying Him (Mk 4:41). In all of these things, He was, in a sense, gaining a name.
But never was the name of Jesus more prominent that when He was exalted in heaven. As it is written, “Wherefore God also hath highly exalted him, and given Him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth” (Phil 2:9-10). Again, speaking of the presence of Jesus in heaven, it is written, “ . . . the working of His mighty power, which He wrought in Christ, when He raised Him from the dead, and set Him at His own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: and hath put all things under His feet, and gave Him to be the head over all things to the church” (Eph 1:19-22).
Earlier in human history, it was revealed that “the heavens do rule” (Dan 4:26). It has always been true that God “doeth according to His will in the army of heaven, and among the inhabitants of the earth: and none can stay His hand, or say unto Him, What doest Thou?” (Dan 4:35). That is the way it has always been! It has always been true that God’s counsel stands, and He does all of His pleasure. If He wants Adam and Eve in the Garden, He places them there. If He does not want them there, He expels them. If He does not want the building of the tower of Babel to continue, it will be stopped. If He no longer wants His earth to be contaminated by Sodom and Gomorrah, He will remove them. If He wants Joseph on the throne of Egypt, He will place him there. If He is displeased with King Nebuchadnezzar, He will remove him from the throne. In every way, and in ever sense, “the heavens do rule.”
Now, the exalted Christ is heaven’s Ruler. So far as men are concerned, He is “the blessed and only Potentate, the King of kings, and Lord of lords” (1 Tim 6:15). This is the very Jesus the Jewish leaders, before whom Peter and John are standing, rejected and “killed” (Acts 3:15). Now, two of Jesus’ men come into the Temple and do a work that no priest or Sadducee was ever able to do. They did not engage in a battle with the forces of evil, but simply told a man afflicted from birth to “rise up and walk” (Acts 3:6). The disease yielded to the word of these men because of the One for whom they spoke. They were not speaking a mere formula when they said, “In the name of Jesus of Nazareth.” If they had not been connected with that Jesus by faith, nothing would have happened.
It was Jesus who actually did the work, but He did it through vessels who were “meet for the Master’s use, and prepared unto every good work” (2 Tim 2:21). Further, if Jesus was not everything for which His name stands, the man would not have got up and walked – it would have been impossible.
However, none of this is known by those who have taken upon themselves to examine Peter and John. Therefore, Peter will spell it out for them, confirming how this was done. He will not depend upon them going home and thinking about it, but will declare the truth of the matter, regardless of whether or not it is received.
HERE IS WHAT YOU DID, AND HERE IS WHAT GOD DID
“ 10b . . . whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole.”
Fortunately, Peter had not been trained in the theology of our time. He will not say the Jews really were not responsible for Jesus’ death – that it was something for which all humanity was responsible. That might appear a wise course to take for those who are battling against racial prejudice. However, when men commit unusual sins, it is not to be swept under the rug as though such sins are common – or that all sin carries the same weight.
WHOM YOU CRUCIFIED
“ . . . whom ye crucified . . . ” Other versions read, “whom you put to death on the cross,” BBE “whom ye have crucified,” DARBY “You crucified Jesus Christ,” GWN “the man you crucified,” NLT “whom ye did crucify,” YLT “Although you nailed Him to the cross,” IE and “He is the One whom you crucified.” PHILLIPS
Is it possible for a clearer statement to be made on the matter? Think of the statements made on this subject through the inspiration of the Holy Spirit.
➪ “Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain” (Acts 2:23).
➪ “Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ” (Acts 2:36).
➪ “The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go” (Acts 3:13).
➪ “But ye denied the Holy One and the Just, and desired a murderer to be granted unto you; and killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses” (Acts 3:14-15).
➪ “The God of our fathers raised up Jesus, whom ye slew and hanged on a tree” (Acts 5:30).
➪ “Which of the prophets have not your fathers persecuted? and they have slain them which showed before of the coming of the Just One; of whom ye have been now the betrayers and murderers” (Acts 7:52).
➪ “ . . . the Jews: who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men” (1 Thess 2:14-15).
The Jews arrested and tried Jesus (Mk 14:60-65; Acts 2:23), delivered Him up (Acts 3:13), denied Him (Acts 3:14), demanded that He be crucified (Acts 2:36), and pressured Pilate on the matter (John 18:30; 19:7,12). They are categorically said to have crucified him (Acts 2:23,36), slain Him (Acts 2:23), killed Him (Acts 3:15; 1 Thess 2:15), hanged Him on a tree (Acts 5:30), and murdered Him (Acts 7:52).
It simply is not right to speak in a politically-right manner as though the Holy Spirit had not spoken clearly and concisely concerning the responsibility of the Jews in Christ’s death. In fact, the following statement concerning Christ’s resurrection will not have its intended power if the Jew were really not guilty of killing Him.
WHOM GOD RAISED FROM THE DEAD
“ . . . whom God raised from the dead . . .” Other versions read, “whom God gave back from the dead,” BBE “whom God has raised from among the dead,” DARBY “whom God raised again from the dead,” GENEVA “God has brought Him back to life,” GWN “whom God raised again from death,” TNT and “whom God did raise out of the dead.” YLT
The resurrection of Jesus was a miracle – but it was more than a miracle. It was also a heavenly denunciation of all who rejected Jesus – particularly those who demanded his death. When Caiaphas asked Jesus, “Art Thou the Christ, the son of the Blessed,” Jesus answered Him in truth. “I am: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven” (Mark 14:61-62). Instead of Caiaphas believing the truth, he tore his clothes and said, “What need we any further witnesses. Ye have heard the blasphemy: what think ye? And they all condemned him to be guilty of death” (Mark 14:64). Now, in raising Jesus from the dead, God exposed how wrong they were. He revealed the hardness of their hearts, and how they had been willing vassals of the devil himself.
IT IS BY HIM
“ . . . even by Him doth this man stand here before you whole.” Other versions read, “by this name this man stands here before you in good health,” NASB “by this man stands before you healed,” NIV “this man is standing before you in good health by the name of Jesus Christ of Nazareth,” NRSV “by Him this man is standing before you well, “ RSV “it is by His authority that this man stands here healed,” LIVING “This man who was crippled is now well and able to stand here before you because of Jesus,” IE “through that name this man stands here before you in perfect health,”WEYMOUTH “in Him does this man stand before you strong and well,” MONTGOMERY and “in Him and by means of Him this man is standing here before you well and sound in body.” AMPLIFIED
The Jesus whom they killed, and whom God raised again, is the One through whom the man standing before them had been made perfectly whole. No natural man could have done this, and that was very apparent. The works of the Lord are not only “great” (Psa 111:2) and “wonderful” (Psa 40:5), they are also unique, for only He can do them. They are all “done in truth” (Psa 33:4), and all of them are “holy” (Psa 145:17). None of them can be replicated by unholy or unacceptable people.
This confirms that the “same Jesus,” whom they rejected, is the One who, seated at the right hand of God, had wrought this deed they have all seen. The resurrected Christ was not a new Messiah, but the very One who had went about doing good, and healing all who were oppressed of the devil.
We learn something significant here about the resurrection of the dead. It is only the body that will be changed – not the person. It is the body, and the body alone, that is “sown in corruption,” “in weakness,” “in dishonor,” and as a “natural body” (1 Cor 15:42-44). The spirit, which is the essential man, is not “sown,” and it will not be “raised” from death. Those who belong to Christ will be brought back with Jesus when He comes again (1 Thess 4:14). However, they will come with the same character they had when they left the body. It will be the same for the wicked.
While this may not be expressly said by the modern church, it seems that a general notion exists that the resurrection will resolve basic character flaws. This is not so. The persons we are when we die will be the persons we are when we are raised from the dead. We know this is the case because of the resurrection of Christ. Further, His resurrection is the prelude of our own resurrection. As it is written, “And God hath both raised up the Lord, and will also raise up us by his own power” (1 Cor 6:14). And again, “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).
THIS IS THE STONE YOU SET AT NOUGHT
“ 11 This is the stone which was set at nought of you builders, which is become the head of the corner.”
Peter will not let this matter go, only saying a few words about it, so as not to be too offensive. At this point, he is more interested in the honoring of Jesus than the appeasement of men. He will show the deliberate nature of the Jews’ treatment of Jesus, and how determined they were to fulfill their own will.
THIS IS THE STONE
“This is the Stone . . . ” Other versions read, “He is the Stone,” NASB “This Jesus is the Stone,” NRSV “For Jesus is the one referred to in the Scriptures, where it says, 'The stone . . . ” NLT and “For Jesus the Messiah is [the One referred to in the Scriptures when they speak of] a Stone.” LIVING
Peter will base his statements upon the affirmation of Scripture. It is the responsibility of His hearers to see the truth of what He says. Of course, in that day, devout Jews were familiar with the Scriptures – particularly those regarding the Messiah. It ought to be noted here that when a professed church is not familiar with the word of God, it puts the preacher, as well as the people, at a great disadvantage. Sound reasoning, whether in the conviction of sin or the perfecting of the saints, must be founded upon the Word of God.
“The Stone”
Nearly eight hundred years before, David had written about the rejection of Christ by the Jewish leaders. “The Stone which the builders refused is become the head stone of the corner. This is the LORD'S doing; it is marvelous in our eyes” (Psa 118:22-23).
Isaiah also spoke of this Stone as a foundation: “Therefore thus saith the Lord GOD, Behold, I lay in Zion for a foundation a Stone, a tried Stone, a precious corner Stone, a sure foundation: he that believeth shall not make haste” (Isa 28:16).
During the ministry of Jesus, he brought the attention of the leaders to these things, leaving them without excuse. “Did ye never read in the scriptures, The Stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvelous in our eyes?” (Matt 21:42; Mk 12:10-12; Lk 20:17).
Later, in his First epistle to scattered believers, Peter wrote, “Wherefore also it is contained in the scripture, Behold, I lay in Zion a chief corner Stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the Stone which the builders disallowed, the same is made the head of the corner” (1 Pet 2:6-7).
Jesus of Nazareth was, then, the prophesied “Stone” which would be the most prominent part of the “house” God was going to build for David (2 Sam 7:27). He was a Teacher, but not merely a teacher! He went about doing good, but there was more to Him than that. He decimated the devil’s kingdom, but He was sent to do much more than this!
The Word “Stone”
The word from which the word “Stone” is translated is a critical one. Interestingly, it is not the word translated “rock” (Pe,troj – petros, or pe,tra| – petra). That word refers to a ledge of rock upon which the house is built. This is not the kind of “Stone” to which our text refers. This “Stone” is integral to the building itself. It is a smaller, yet most critical, stone. The word from which it is translated is li,qoj (lithos). This is the word used in the texts referring to Jesus as the “Stone” (Matt 21:42,44; Mk 12:10; Lk 20:17-18; Acts 4:11; 1 Pet 2:4,6,7,8). This “Stone” will be more precisely defined later.
SET AT NOUGHT OF YOU BUILDERS
“ . . . which was set at nought of you builders . . .” Other versions read, “rejected by you builders,” NKJV “rejected by you, the builders,” NASB”you builders rejected,” NIV “set at nought of you the builders,” ASV “which you builders had no use for,” BBE “despised by you builders,” CSB “cast aside of you builders,” GENEVA “discarded by the builders,” LIVING “which you builders thought worthless,” IE “treated with contempt by you the builders,” WEYMOUTH “that was thrown away by you builders,” WILLIAMS “which was despised and rejected by you, the builders,” AMPLIFIED and “having been rejected by you the builders.” ALT
The primary Stone of the building was “set at nought,” “rejected,” NKJV “discarded,” LIVING and “thrown away” WILLIAMS by the builders. They saw it, considered it, and “despised” CSB it. They thought is “worthless,” IE treated it with “contempt,” WEYMOUTH and “had no use for” BBE it. The “Stone” had been placed among them, and was “approved of God” in their presence by unparalleled confirmations (Acts 2:22). In word and deed, He was confirmed to be superior. His words were with power, and His deeds with staggering effectiveness. Yet, “the builders” – THE BUILDERS – saw no use for the Stone.
“The builders” are the leaders charged with the responsibility of putting the people on the right path. They are responsible for the establishment of proper thoughts and objectives. It is their duty to prepare the people for what God gives, and lead them in seeing this world and the world to come with clarity. “The builders” are not merely religious leaders. They are to ready the people for the work of the Lord – the building. They are to prepare the people to receive the blessing. That is what they will be held accountable for doing. That is how they will be judged!
There is no acceptable excuse for “the builders” constructing something that is wrong. In the work of the Lord, whether preparing people for the initial appearance of Jesus, or when He appears “the second time,” the builders are to get the people ready. They are to make sure those who are under their influence have a proper perception of Jesus. Their ministry is to lead the people to see the Lord Jesus correctly, and to be prepared to be fed and led by Him to glory. If they do not do this, they will be held accountable for their negligence, for everything has been supplied for them to do the work. If that work is not done, it had better not be because of “the builders.”
In our text, Jesus of Nazareth did not fit in with what these “builders” were doing – no place for Him in the work in which they were engaged. Peter does not gloss this condition as though it did not exist. He plainly tells them “you builders” have “set at nought” the main Stone!
It ought to be noted that this is also the reason for the general neglect of Jesus today. Men have chosen to specialize in other things, and they can find no prominent place for Jesus in those things. He simply does not fit into them as an emphasis, whose will is supreme and whose work involves deliverance from the world. Such men can use a little Jesus – something like a spiritual spice that supposedly makes their teaching palatable.
However – and it is essential that men know this – Jesus will not take second place! He will not come to assist men in fulfilling objectives that are wholly unrelated to God’s revealed and eternal purpose.
WHICH IS THE HEAD OF THE CORNER
“ . . . which is become the head of the corner.” Other versions read, “which has become the chief cornerstone,” NKJV “but which is become the very corner stone,” NASB “which has become the capstone,” NIV “which was made the head of the corner,” ASV “which has been made the chief stone of the building,” BBE“which is set in the chief place of the corner,” TNT and “which became the capstone of the arch.” LIVING
In ancient architecture, the “cornerstone,” or “head stone of the corner,” was the primary stone of a building. As seen in the illustration, it not only joined the corners of a building, but was the foundation upon which an entrance arch was based. It is what held everything together, making the building stable.
God has made Jesus the primary Component of life, and of the church itself – the “Cornerstone.” The principal part of the church is not its members, but its Head. It is not its name, but the One presiding over it. It is not its role in society, but Christ’s role within it. Take Jesus out of the church, and it is nothing and has no purpose. The professed church is relevant only to the degree that Christ Jesus is working within it, fulfilling the will of the Father.
In the same way Jesus is the main component of life. No person will benefit from Christ by treating Him as an adjunct or accessory to life. He is not like medicine, to be taken when sick, but stored away when everything appears to be going well. Obtaining grace to help in “the time of need” (Heb 4:16) assumes that we are within the proximity of grace, living in fellowship with Christ and the communion of the Holy Spirit.
One of the Dangers of Our time
One of the great dangers of our time is the growing prevalence of an approach to religion in which Jesus is not the primary component. He is seen more as an assistant designed to help men fulfill their own ambitions. Life in this world is being held forth as the primary life, and thus Jesus is rejected as the “Head of the corner” of life. The nominal church assists the maintenance of this corrupt view by offering all manners extracurricular activities, designed to make carnally-minded people more comfortable. Everyone with even a modicum of understanding knows that Jesus Christ is not the center of such activities. His Gospel is not the primary subject of exposition, and the Scriptures themselves are largely unknown.
Let me be clear about this. There is no place for Jesus other than that of the Head of the corner. If He is not received as the primary Person, and His work as the primary work, He cannot be received, and no advantages can be experienced from Him. Jesus will not take a secondary position to anyone but God the Father Himself. He is the only one who is not subject to Christ (1 Cor 15:27). For Jesus to be anything but primary would be a sin, for the Father has exalted Him as “Head over all things” (Eph 1:22). It is not possible to receive Jesus as anyone but Lord, for that is what He is.
Jesus Refers to David’s Statement
Jesus referred to David’s statement concerning “the builders” rejecting the very Stone that became the Head of the corner. “Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvelous in our eyes?” (Matt 21:42; Mk 12:10-11). Luke says of this Stone, “Whosoever shall fall upon that stone shall be broken; but on whomsoever it shall fall, it will grind him to powder” (Luke 20:18). That is, whoever rejects Jesus as the principal Person will be destroyed by Him. Paul affirms that Jesus is “the chief Cornerstone” (Eph 2:20). Peter says of Jesus, “To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious,” (1 Pet 2:4).
Peter also says of Jesus Christ, “Wherefore also it is contained in the scripture, Behold, I lay in Zion a chief corner stone, elect, precious: and he that believeth on Him shall not be confounded. Unto you therefore which believe He is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, and a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed” (1 Pet 2:6-8). Thus, Jesus is the Stone revealed in three different ways.
➪ The Head of the corner, solidifying the house of God, which is the church.
➪ A stone of stumbling, that causes men who reject Him to stumble, or err.
➪ A rock of offense, that causes those who reject Him to fall into a helpless and hopeless state.
Failing to recognize the real Person of Jesus is disastrous in every sense of the word – particularly when we are speaking of “the builders.” Although I have said this before, I must affirm it again. Men cannot be wrong about Jesus!
If men do not receive Jesus as the “Head of the corner,” they will stumble over Him, falling into perdition. To perceive Jesus as anything but Head over all things, and the Objective of living, will cause Him to be offensive to the individual, and thus rejected. That is why Jesus said, “And whosoever shall fall on this Stone shall be broken: but on whomsoever it shall fall, it will grind him to powder” (Matt 21:44). To “fall on this Stone” means to depend wholly upon Him for salvation, willingly placing our destiny in His hands, and being subject to Him in all things. The result of that will be the destruction of self-will, and a godly sorrow over the vanity to which one has given himself. If, however, the person does not throw himself upon the mercy of the Lord, submitting to Jesus without any qualifications, Jesus will ultimately destroy him. He will “grind him to powder,” or punish him “with everlasting destruction from the presence of the Lord, and from the glory of His power” (2 Thess 1:9).
Peter is setting the facts before “the builders” – the religious leaders – in order that they might recover from their blunder. He is calling upon them to fall upon the Stone that they had previous rejected, and thereby be saved. Their treatment of Jesus did not have any effect upon who He was and is. He is still the Head of the corner, even though the builders had rejected Him.
NO SALVATION OUTSIDE OF JESUS CHRIST
“ 12 Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.”
Because men speak too casually about salvation, it is particular important to grasp what Peter here affirms. In heaven, there is zero-tolerance of those who do not receive Jesus as God has presented Him – “the record God has given of His Son” (1 John 5:10-11). I am not speaking of how Jesus is referenced in creedal statements. This gets to the matter of how the individual or group actually goes about appropriating and maintaining salvation. If Jesus in any sense takes the back seat, or is perceived as being in a secondary or subordinate position to anyone or anything else, salvation is forfeited. God will not play games with men on this matter, or engage in semantics and philosophical bantering. Whatever men may perceive to be important, Jesus is always more important! Whatever men may identify as the critical issue, Jesus is a more critical issue! There is no leeway or margin of tolerance on this matter! If, for example, a person defers to anyone other than Jesus, he cannot possibly be a disciple of Jesus, be taught by Him, or led by Him. Here is how Jesus stated the matter: “If any man come to Me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be My disciple” (Luke 14:26). In this case, “hate” means that when there is a conflict between Jesus and father, mother, wife, children, brothers, sisters, or personal preferences, if the person does not choose Jesus, he cannot be Jesus’ disciple.
This is not an ideological statement. This is really the way it is, even though the statement appears to disqualify great segments of the professing church. An absolute requirement for being Jesus’ disciple is forsaking every competing interest. Jesus said, “So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be My disciple” (Luke 14:33). Jesus taught men to consider the cost of following Him, and to do so before they attempt to enroll in his ranks (Lk 14:27-32). Salvation is serious business, and that is why Peter is speaking as he does. Zealously rid yourself of any approach to salvation or being in Christ that allows for your interests to compete with His, or that permits you to give the affections that belong to Him to anyone else. Once you have made this decision, the words that follow will make perfect sense.
NEITHER IS THERE SALVATION IN ANY OTHER
“Neither is there salvation in any other . . .” Other versions read, “Nor is there salvation in any other,” NKJV “And there is salvation in no one else,” NASB “Salvation is found in no one else,” NIV “No one else can save us,” GWN “Neither is there deliverance in any other,” MRD “There is no salvation through anyone else,” NAB “Jesus is the only One who can save people,” IE “And in no other is the great salvation to be found,” WEYMOUTH “And there is salvation in and through no one else,” AMPLIFIED and “Salvation is to be found through Him alone.” GNB
Salvation has to be accomplished by someone outside of ourselves. We are saved by a Person, not a procedure. We are saved by God’s Man, not an organization. While this Savior is eager to save, He is not so eager as to violate the will of His Father, or to allow you to dictate the means by which you are saved. It goes without saying that the person who is to be saved must be on good terms with the Savior. Those good terms are met when faith is found in the individual – an unwavering trust in Jesus that compels the individual to cry out, “What wilt Thou have me to do” (Acts 9:6), and then responds to what he is told.
For multitudes, this has not yet dawned upon the soul: “Neither is there salvation in any other.” I know this is the case, for they seem to have no other interests than their own. They give too much value to their families, their peers and their favorite institutions. They speak too much of themselves, their friends, their church, their will, etc. However, if a person wants salvation, freedom from sin, deliverance from the curse, and reconciliation with God, he must come to the “none other” point – be able to perceive it and desire it above everything else.
NONE OTHER NAME UNDER HEAVEN
“ . . . for there is none other name under heaven . . . ” Other versions read, “neither is there another name under heaven,” DARBY “Under all heaven there is no other name,” LIVING “His authority is the only power,” IE and “there is no second name under heaven.” WEYMOUTH
There is a single “name” through which we are “saved.” It is the “name” of the only Person God has unqualifiedly received, and to whom He has given all power in heaven and earth. He will honor to no other “name” – no other Person.
We should be interested in the expression “under heaven,” for that is where we presently are. Solomon spoke of things “done under heaven” (Eccl 1:13), but Peter speaks of a name that has been given “under heaven.” That is, this is a Person who has been given to “every creature under heaven” (Col 1:23). God has only given one name, and there is no other, even though some affirm that one exists.
GIVEN AMONG MEN
“ . . . given among men . . .” Other versions read, “given to men,” NIV “given among mortals,” NRSV “given to people,” CSB “given to the human race,” NAB “for men,” LIVING “given to the world,” IE and “appointed among men.” WILLIAMS
This is a Person who has been provided for men – Adam’s offspring, for he is the federal head of natural men, who, as a consequence of his transgression, are sinners (Rom 5:12). Jesus has not been given to angels, but to men.
By saying “among men,” Peter means that He has been made accessible to men. It would be pointless to declare this name if man could not derive eternal benefits from it. If any person remains ignorant of Jesus, it is not because He has not been made accessible to men. No person will ever be lost because God did not do enough! The catch is that the name of Jesus has been given to the church, who is the custodian of the truth of God (1 Tim 3:15). It is responsible for declaring the name, and making men aware of the salvation of God.
If the church is distracted from its stewardship to other things, a most serious condition will ensue, as confirmed in the Dark Ages, a dreadful period of spiritual darkness that spanned a thousand years (500-1500 A.D.). This was an era in which stagnation and obscurity dominated in literature and art – but chiefly in Christianity. It was a time when, in the minds of men, Jesus was displaced by the institutional church.
WHEREBY WE MUST BE SAVED
“ . . . whereby we must be saved.” Other versions read, “by which we must be saved,” NKJV “wherein we must be saved,” ASV “through which we may have salvation,” BBE “whereby to live,” MRD “by which we are to be saved,” NAB “in which it behoveth us to be saved,” YLT “for men to call upon to save them,” LIVING “by and in which we must be saved,” AMPLIFIED and “it is by this name that we must be saved.” PHILLIPS
Being saved by the name of Jesus is not being saved by a formula, or merely fulfilling a routine. The idea here is that Jesus Himself is involved in the salvation. It is through Him that men are forgiven, escape the pollutions of the world, and receive the benefits of the New Covenant. As mediator of the New Covenant, Jesus administers the blessings of that covenant, as affirmed in Hebrews 8:10-12.
➪ He puts God’s laws into our hearts.
➪ He writes God’s laws in our minds.
➪ God becomes our God, not only by profession, but in allegiance and service.
➪ We become God’s people, being especially blessed by Him.
➪ We come to know the Lord, becoming acquainted with His ways and purpose.
➪ Being blotted out, our sins are remembered no more.
Jesus Himself brings to pass what is said to occur, or take place, in those who are made partakers (Heb 3:14) of Him (Heb 6:4-5).
➪ We are enlightened.
➪ We taste of the heavenly gift.
➪ We are made partakers of the Holy Spirit.
➪ We taste of the powers of the world to come.
The things that are said to occur when we are “saved” are accomplished in and through the exalted Christ – that is what is means to be saved by His name.
➪ We pass from death unto life (1 John 3:14).
➪ We die with Christ and are raised with Him (Rom 6:8; Col 3:1).
➪ Our “old man” is crucified (Rom 6:6).
➪ We are “made accepted” (Eph 1:6).
➪ Our names are written in heaven (Heb 12:23).
➪ We are begotten again to a living hope (1 Pet 1:3).
➪ We are begotten again to an incorruptible inheritance (1 Pet 1:4).
➪ We are made “partakers of Christ” (Heb 3:14).
All of these, and more, are included in the term “saved.” Does anyone imagine that these experiences can be accomplished by a routine or procedure? These are all experiences that are transcendent to nature. They are not things that can be realized by some lifeless principle or law.
If Jesus does not save us, we will not be saved. In salvation we do not flee to a code but to a Savior, who not only wrought the basis for our salvation, but also accomplished that salvation in us. There is only one Person who can do this, and His name stands for His Person and everything that has been revealed about Him. God will honor no other name, and so no one else can save.
It ought to be noted that salvation denotes preservation as well as deliverance. Not only must a person by delivered from the world and translated into the kingdom of Christ (Col 1:13), that status must be maintained.
➪ We must also be “kept by the power of God unto salvation ready to be revealed in the last time” (1 Pet 1:5).
➪ We must be kept “from falling” (Jude 1:24), and made to “stand” (Rom 14:4).
➪ A “way of escape” must be “made” for the saved, in order that they might bear up under temptation (1 Cor 10:13).
➪ They must be caused to triumph, or they will not do so (2 Cor 2:14).
➪ “All grace” must be made to abound toward them (2 Cor 9:8).
➪ The saved must be “filled with the knowledge of His will in all wisdom and spiritual understanding” (Col 1:9).
➪ The “love of the truth” must be given so it can be “received” (2 Thess 2:10-11).
➪ The word of God must work in us “effectually” (2 Thess 2:13).
➪ There is also the matter of being made “to increase and abound in love one toward another” (1 Thess 3:12), and even being “taught of God to love one another” (1 Thess 4:9).
➪ We must be brought “to glory” (Heb 2:10)
➪ We must realize effective intercession (Heb 7:25), and be “helped” from within by someone greater than ourselves (Rom 8:26-27).
➪ Someone must make us “perfect in every good work to do His will” (Heb 13:21).
➪ After we have “suffered a while,” someone must “perfect,stablish, strengthen, and settle” us (1 Pet 5:10).
➪ Faith must be finished as well as authored (Heb 12:2).
➪ The work of salvation must be continually performed “until the day of Christ” (Phil 1:6).
➪ Angelic ministers must be sent forth to assist us in our trek through this present evil world (Heb 1:13-14).
➪ And finally, we must be raised from the dead, receiving a glorious body (Phil 3:20-21).
These are all part and parcel of salvation – of being “saved.” There is no salvation from God that is without all of these glorious realities. And how are they all to be ministered effectively to us? It ought to be very clear that no mortal or group of mortals is capable of conferring or accomplishing such things. They all require a Person who is alive forever more – the Lord Jesus Christ.
No other religion offers such benefits, or anything remotely similar to them. The only other revealed religion – “The Jew’s religion” (Gal 1;13-14) – offered no such benefits. Rather, it “stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation” (Heb 9:10). There was no salvation through it, and it was never intended to be so. The Old Covenant, or the Law, was designed to prepare men for salvation, not to be a means of appropriating it. Therefore we read, “Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster” (Gal 3:24-25). There was no salvation in Moses. The only man prior to Christ that did not come behind Moses was John the Baptist. He himself confessed that Jesus was “preferred” before himself (John 1:15,27,30). John was the one of whom Isaiah prophesied, “The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight” (Matt 3:3). You may rest assured that if salvation was not in Moses or John the Baptist, it cannot possibly be found in some non-Messiah who followed them.
While there is human instrumentality in the salvation of God, the salvation itself, in its entirety, is wrought by Christ Jesus. Once men have, to some profitable degree, seen the greatness of salvation, the absolute necessity of Christ’s involvement becomes apparent. The difficulty is that men tend to have a very small view of “salvation.” They imagine that the forgiveness of sins is the whole of the matter, forgetting about “times of refreshing” and God sending Jesus to dwell with us (Acts 3:19-20).
Why Say These Things
I say these things because of my own background. I come from a heritage in which very little was made of this verse (Acts 4:12). Even though Peter makes much of this point, placing an obvious emphasis upon it, “we” did not make much of it. I know the conviction of realizing how very little was said about Christ’s necessary and pivotal role in salvation. Although, by God’s grace, I was given to correct my emphasis before I was twenty years old, I know of poor souls who remain in the grip of a lifeless and traditional religion, even though they are in their twilight years. This is a tragedy than cannot be overstated.
THERE IS NO OTHER ONE
Peter has charged “the builders” with rejecting the fundamental “Stone” of the house of God. Search as they may, as long as that “Stone” lies on the trash-heap of neglect, the building can be neither stable nor safe. There is absolutely no sense in which any individual can be “saved” while Jesus is neglected, and other foundations are either sought, declared, or embraced. It is not possible to be “saved” while rejecting Jesus Himself as the chief Component of “the house of God, which is the church of the Living God, the pillar and ground of the truth” (1 Tim 3:15).
From a practical point of view, Jesus must be seen as the main Person in the church. He is its “Head,” and all distributions of grace are through Him. In fact, the church has absolutely no significance apart from Jesus. It has not been placed in the world to be a community leader, social reformer, or political advisor. Its exclusive role is to do the work of Christ. That has to do with preparing people for the revealed grand consummation when, according to God’s “eternal purpose,” and “in the dispensation of the fulness of times, He might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in Him” (Eph 1:10). Apart from this objective, neither Jesus nor His church has any relevance. Everything of genuine value blends with that purpose, and, through heavenly influences, moves toward its realization.
Unfortunately, this has a strange sound to many professing Christians. They have adopted an approach to religion in which Jesus is not perceived as unqualifiedly essential. He can, in their mind, be neglected, or be received in a secondary role.
THEY SAW PETER AND JOHN AND TOOK NOTE OF THEM
“ 13 Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled; and they took knowledge of them, that they had been with Jesus.”
Peter and John are not speaking as the scribes were noted for teaching – giving their seemingly learned disquisitions. During Jesus’ ministry the people noted how differently He spoke: “For He taught them as one having authority, and not as the scribes” (Matt 7:29; Mk 1:22). The Living Bible reads as follows: “The congregation was surprised at His sermon, because He spoke as an authority, and didn’t try and prove His points by quoting others – quite unlike what they were used to hearing.” Now, the Temple authorities will behold the different manner in which Christ’s apostles spoke.
THEY SAW THE BOLDNESS
“Now when they saw the boldness of Peter and John . . . ” Other versions read, “when they observed the confidence,” NASB “When they saw the courage,” NIV When they saw that Peter and John were without fear,” BBE “seeing the constancy,” DOUAY “how boldly they spoke,” GWN “the speech . . . which they pronounced confidently,” MRD “the fearlessness shown by,” NJB “beholding the openness,” YLT “were not afraid to speak,” IE “so fearlessly outspoken,” WEYMOUTH “the glad fearlessness,” MONTGOMERY “the boldness and unfettered eloquence,” AMPLIFIED and “the complete assurance.” PHILLIPS
The word “boldness” comes from the Greek word parrhsi,an (par-ras-ian), which has the following lexical meaning. “Freedom in speaking, unreservedness in speaking . . . freely, openly, frankly, without concealment or ambiguity,” THAYER “courage, confidence, boldness,” FRIBERG and “boldness, confidence, assurance before the public.“ UBS
The perception of “boldness,” or unembarrassed confidence, in Peter and John drew the attention of their critics. They were not intimidated by religious authorities and spoke with an obvious confidence. Not only was the Holy Spirit giving them insights and words that they might speak, He was also strengthening their hearts and minds. As they spoke, the truth was clear to them, and it was so refreshing and satisfying to them that it thoroughly neutralized any threats against them.
They did not speak haltingly as though they were not sure of what they were saying. They had no doubts concerning the Scriptures they had expounded, but knew they were right. They knew their view of the exalted Jesus was precisely correct. They knew their assessment of the actions of the Jews was flawless. There was no doubt in their minds concerning the rejection of Jesus by “the builders.”
These days, it is exceedingly rare to hear a man speak for God that exudes this kind of confidence. It is as though the church has been captured by the modern-day scribes – the religious academicians. When they evince some kind of confidence, it is rooted in the Greek, or in a hermetical principle, or in an historical position. It is not, however, rooted in spiritual insight or understanding. Perhaps they have assembled a collage of Scriptures that seems to support what they are saying. Any confidence they may have is traceable to the wisdom of men, not spiritual enlightenment or empowerment. They do not have the “spirit of faith” that moved Paul to say, “We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak; knowing . . . ” (2 Cor 4:13-14).
I have personally been impressed with the number of supposedly learned men who cannot speak confidently and boldly concerning the pivotal matters and principal Person of the Kingdom. Often I have seen seemingly seasoned leaders unable to speak on the spur of the moment, or take the advantage of an opportunity to speak for Christ. It is a sad commentary on the impotence of a purely pedantic thrust.
In our text, we are being exposed to how men speak when they are “filled with the Holy Spirit” (4:8). This is a condition to be coveted, and there is nothing in the Word of God to suggest that this manner became obsolete after the first century.
PERCEIVED THEY WERE UNLEARNED
“ . . . and perceived that they were unlearned and ignorant men . . . ” Other versions read, “perceived that they were uneducated and untrained men,” NKJV “understood they were uneducated and untrained,” NASB “realized that they were unschooled, ordinary men,” NIV “perceived that they were uneducated, common men,” RSV “men of no education or learning,” BBE “unlettered and uninstructed,” DARBY “illiterate and ignorant,” DOUAY “unlearned and without knowledge,” GENEVA “No education or special training,” GWN “unschooled ordinary men,” NIB “uneducated laymen,” NJB “with no special training in the Scriptures,” NLT “unlettered and plebeian [common, lowly],” YLT “obviously uneducated non-professionals,” LIVING “illiterate persons, untrained in the schools,” WEYMOUTH and “they were unlearned and untrained in the schools [common men with no educational advantages].” AMPLIFIED
It is essential that we comprehend what this text is saying. It is not saying that Peter are John were speaking clumsily, and as those who were illiterate. Reading their words should be sufficient to confirm that. I know of no individual who has ever read this text and concluded that Peter and John were crude and untaught men.
The point that boggled the minds of their critics is that these men had not been taught in their schools, yet spoke with confident boldness. They did not rely on rhetoric, or the astute observations of the elders, or the scholarly disquisitions of the scribes. This is the same thing they noted about Jesus. “And the Jews marvelled, saying, How knoweth this man letters, having never learned?” (John 7:15). And again, “And when He was come into his own country, He taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this man this wisdom, and these mighty works?” (Matt 13:54). Even as a twelve year old boy, the doctors of the Law “were astonished at His understanding and answers” (Luke 2:47).
Those before whom Peter and John were now standing could not conceive of anyone being an expert in Scripture who was not taught in their schools – who had not been subjected to their training.
You may remember that Paul said he was “brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers” (Acts 22:3). Yet, we have no record of anyone hearing Paul and concluding that he had been taught by Gamaliel. Further, none of his epistles makes any reference to Gamaliel or what he taught. The wisdom employed by Paul, as well as Peter and John, did not come from men. They were not clones of a religious system, but were men filled with the Holy Spirit.
The religious schools of men too often produce a kind of theological clone. Official and historical positions are taught. There can even be theological buzz-words, catch phrases, and cliches that identify the particular school one attended. I say this knowing full well that some who attend these schools rise above these trends and lay hold of the truth of God in spite of their surrounding. Their views come from their faith, not their training. Their boldness is the product of their confidence and assurance, not rhetorical skills or knowing how to manage a crowd.
The Example of My Father
My own father, Fred O. Blakely, is a most excellent example of one with learning who did not appropriate it in the schools of men. He lived during hard times, during and after the great Depression. As a result of economic conditions, he was forced to leave school after the seventh grade, even though he was an excellent student, and delighted in the appropriation of knowledge. At that time, he was twelve years old. Some, no doubt, considered him a helpless victim of circumstance.
As he advanced in years, he because a typesetter in the printing business. When he worked for a newspaper, he carefully read everything he set in type. When he later worked for a book publisher, he read every book he set in type, including three major sets of encyclopedias. When he was away from work, he devoured the Scriptures, memorizing great portions of the Word, and constantly seeking understanding from the Lord. During the same time, a well known man of God who taught in the area in which my father lived (Jesse A. Mason), observed my father’s love of the truth, and spent time with him, sharing what he had been given to see.
In his mid-twenties, my father began publishing “The Apostles’ Doctrine,” a periodical of several pages in which he shared his various insights and convictions. Later, he published two major volumes entitled “The Apostles’ Doctrine. These were widely distributed throughout the world. During the sixties and seventies, copies were given to thousands of Bible College graduates.
No one who has ever heard my father speak, or read his writings, has ever concluded that he was uneducated, simple, or unlearned. All, however, could pick up on the fact that he had not been trained in the standard religious schools. Today, he is with the Lord, and a host of insightful souls can trace their spiritual beginnings and advancements to his influence.
Today, it is very difficult for such men to surface – at least in the organized church. Some are even persuaded that no decisive influence can be exerted for Christ unless one is professionally trained for the work. They believe they will not be received unless they have acceptable religious credentials. It is not my purpose to condemn such men. However, I will observe that I have personally never known a man who relied upon such credentials, and yet by that means became a great influence for Christ.
Preachers and Teachers are Responsible
Developing effective communicators of the truth is the responsibility of every insightful preacher and teacher. As it is written, “Thou therefore, my son, be strong in the grace that is in Christ Jesus. And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also. Thou therefore endure hardness, as a good soldier of Jesus Christ” (2 Tim 2:1-3). Note this sacred charge.
➪ Be strong in the grace that is in Christ Jesus. There is a strength that comes from the grace of God. It enables one to resist evil encroachments, and live soberly, righteously, and godly, in this present world (Tit 2:11-12). The servant of God must be able to stand, press toward the mark, and resist the devil.
➪ Commit what is known to faithful men, who will be able to teach others also. No person is an end unto themselves. What they have been given to see is to be committed, or entrusted, to faithful men – men who have proved their allegiance to Christ – whose faithfulness to God has been confirmed. These are men who will be “able to teach others also.” If no such men are found where one is laboring, then one must labor to produce such. If they are still not present, then the minister should question the propriety of remaining there.
➪ Endure hardness as a good soldier. The servant of God must be able to stand in the furnace of affliction without wavering, and sit in the den of lions without being intimidated. The work of the Lord is no occupation for weaklings and overly sensitive people. This is why James wrote, “My brethren, be not many masters, knowing that we shall receive the greater condemnation,” or “will be judged more strictly” NIV (James 3:1).
None of these requirements (being strong, committing what is learned to faithful men, and enduring hardness) can be achieved in a purely academic environment. These are all of an intensely personal nature, and can only be realized while in fellowship with the Lord Jesus (1 Cor 1:9), and walking in the communion of he Holy Spirit (2 Cor 13:14).
What the Jewish council was witnessing were two men who had been taught by Jesus, were being illuminated by the Holy Spirit, and were dominated by faith and hope. They were not able to detect the source of Peter and John’s boldness, but were keenly aware of the fact that it was not received in their halls of learning.
THEY MARVELED
“ . . . they marvelled . . . ” Other versions read, “they were marveling,” NASB “they were astonished,” NIV “they were amazed,” NRSV “they wondered,” RSV “they were greatly surprised,” BBE “they were wondering,” YLT and “they were staggered.” PHILLIPS
The carnal mind cannot process the truth or properly assess those who speak it. Natural men (1 Cor 2:14) can only associate boldness and confidence with knowing the party-line, or the professional culturing of natural aptitudes. They cannot conceive of a person understanding human nature without having taken a course in psychology. They find it difficult to believe anyone can understand the Scriptures without an understanding of the Greek and Hebrew languages. They do not have the faintest notion how a man could assemble a group of people with a common interest in the truth of God without taking a course in church-planting. Such people view books like Romans and Hebrews beyond the reach of those uneducated in their schools, requiring special advanced training.
These people consider learning valid, only if it comes from their institutions. In their judgment, all other learning, at the very best, is vastly inferior.
Now, these men have heard Peter and John, and it is obvious to them that their minds have been challenged. What astounded them was that they could speak in such a manner without having gone to their schools.
THEY TOOK KNOWLEDGE OF THEM
“ . . . and they took knowledge of them, that they had been with Jesus.” Other versions read, “they realized they had been with Jesus,” NKJV “and began to recognize them as having been with Jesus,” NASB “they took note that these men had been with Jesus,” NIV “and recognized them as companions of Jesus,” NRSV “and knew they had been with Jesus,” CSB “and knew them, that they had been with Jesus,” GENEVA “and recognized them as having been conversant with Jesus,” MRD “they recognized them as associates of Jesus,” NJB “they were taking knowledge also of them that with Jesus they had been,” YLT “and realized what being with Jesus had done for them,” LIVING and “They recognized them as men who had been with Jesus.” PHILLIPS
First, let us dispense with an imagination that seems to be reflected in certain translations. There is an insinuation that the council physically “recognized” Peter and John as having been with Jesus. It is as though they said, “Oh yes, we remember seeing these men with Jesus when He was teaching here and there.” This is a wholly erroneous view. Note the construction of the sentence: They saw the boldness of Peter and John . . . perceived they were unlearned and ignorant men . . . marveled . . . and took note that they had been with Jesus. The thing provoking these reactions was not the appearance of the Peter and John, but what they said, and the confident manner in which they spoke. How is it that what they said would move the men to look at their appearance and observe, “Oh yes, we remember now: these men were companions of Jesus.”
First, Jesus had told His disciples they would be His witnesses, testifying of Him, and by His power. “But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto Me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth” (Acts 1:8). Now, after hearing Peter and John, these men thought of Jesus, and of their association with Him – not a mere physical association, but by means of their message and the confidence with which they spoke. Because Jesus said they would be witnesses “unto” Him, it is evident that this involved Divine purpose or objective. That is, this was not something that men would be forced to conclude through mere human rationality. Rather, it would happen by Divine determination. I gather that Jesus Himself, through the Holy Spirit, was in some way instrumental in men making that association.
How Are Men Associated With Jesus?
How are men identified as being associated with Jesus – being His disciples, or followers?
➪ By profession. Peter and John did not hesitate to declare their identity with the Lord Jesus Christ, declaring Him as the One in whose name they were ministering. “ . . . we are witnesses . . . His name, through faith in His name” (3:15-16), “by the name of Jesus of Nazareth” (4:10).
➪ By their words. The words of Peter and John evidenced their obvious identity with Jesus. Were it not for Him, they would have had nothing to say. “In the name of Jesus Christ of Nazareth” (3:6), “Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people, and elders of Israel” (4:8), “Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole” (4:10).
➪ By their deeds. The works of Peter and John were of the same gender as those done by the Lord Jesus. “And His name through faith in His name hath made this man strong, whom ye see and know: yea, the faith which is by Him hath given him this perfect soundness in the presence of you all” (3:16).“If we this day be examined of the good deed done to the impotent man, by what means he is made whole” (4:9).
➪ By their focus. There was a marked focus in the speaking of these holy men. Commencing with Peter’s words to the lame man, there are forty-three references to Deity in his words. Jesus Christ (2), God (9), His Son Jesus (2) Whom (5), Him (5), the Holy One (1), the Just (1), Prince of life (1), His name (2), His (2), Christ (1), He (3), the Lord (2), Which (2), Prophet (2), the name of Jesus Christ (1), the Stone (1), the Head (1). That focus was very obvious in the things they proclaimed. “And killed the Prince of life, whom God raised from the dead” (3:15), “God, having raised up His Son Jesus, sent Him to bless you” (3:26), “preached through Jesus the resurrection of the dead” (4:2), “Jesus Christ of Nazareth . . . whom God raised from the dead” (4:9), “none other name under heaven, given among men” 4:12).
➪ By their handling of the Scriptures. The manner in which they handled the Scriptures bore an undeniable similarity to the manner of the Master Teacher himself. “God before had shown by the mouth of all His holy prophets” (3:18), “which God hath spoken by the mouth of all His holy prophets” (3:21), “Moses truly said unto the fathers” (3:22),”all the prophets from Samuel and those that follow after” (3:24) “the covenant made with our fathers, saying unto Abraham” (3:25), “this is the Stone net at nought of you builders” (4:11).
➪ By their demeanor. Peter and John conducted themselves as their Lord did. They went to the Temple for noble motives, and spoke as strangers and pilgrims in the earth. “Now Peter and John went up together into the temple at the hour of prayer, being the ninth hour” (3:1), “Then Peter said, Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth rise up and walk” (3:6), “And when Peter saw it, he answered unto the people, Ye men of Israel, why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk?” (3:12).
➪ By their power. The works of Peter and John were reminiscent of the works of the Lord Jesus. They were characterized by power, or authority, which even the spectators could not deny. “ . . . Ye men of Israel, why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk?” (3:12). “And when they had set them in the midst, they asked, By what power, or by what name, have ye done this?” (4:7).
➪ By their boldness or confidence. Peter and John were not intimidated by men – even men of religious significance. They spoke respectfully to them, but altered none of their words to dull their power or leave their critics imagining they were afraid of them.“If we this day be examined of the good deed done to the impotent man, by what means he is made whole” (4:9), Now when they saw the boldness of Peter and John . . . ” (4:13).
➪ By their clarity and pointed proclamations. There was no ambiguity in the words of Peter and John. They spoke clearly and to the point – a manner that clearly characterized their Master. “The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus, whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go” (3:13), “Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities” (3:26), “This is the stone which was set at nought of you builders, which is become the head of the corner. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved” (Acts 4:11-12).
AN OBSERVATION
Some of the unfortunate traits of our time are Scriptural illiteracy and very little acquaintance with the Lord Jesus Christ. All of this makes it exceedingly difficult to make an association of ministers with Jesus, for He is largely unknown. “Another Jesus” (2 Cor 11:4) is being proclaimed, and it has caused all manner of complications. Were it not for the Holy Spirit working through the Word of God, particularly the Gospel of Christ, it would be well-nigh impossible for anyone to be saved.
Peter and John could speak knowing that their listeners had a working acquaintance with Scripture. They could draw attention to pivotal texts that awakened the interest of the people. However, in a society that has very little understanding of God, His ways, His Son, and His Word, preachers and teachers must take special care how they speak. They must refuse to speak in the religious jargon of the day, for the people will come to wrong conclusions. If, for example, they speak of “praise and worship,” “the true New Testament church,” “cheap grace,” Sovereign grace,” “the baptism of the Holy Ghost with the evidence of speaking in tongues,” “the plan of salvation,” “the centrality of the family,” and other such terms, their message will have no power to it. The Holy Spirit does not work with such words. They are not a sword in His hands. Such terms are very small containers with very large holes, and cannot contain the truth, or bring grace to the hearts of the people.
This is a day when preachers and teachers must make a point to fulfill this word, “Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual” (1 Cor 2:13). Those are the words to be affirmed and expounded, for the Spirit works through them – the Word of God being His sword. Even though, owing to ignorance, the hearers may not be able to detect the speaker has been with Jesus, the Holy Spirit will use such words to do His unique work, and bring holy influences to bear upon men.
THEY COULD SAY NOTHING AGAINST IT
“ 14 And beholding the man which was healed standing with them, they could say nothing against it.”
We are living in a time when religious appearance does not always match religious claims. There are professed healed people who still have the symptoms of their illness, and those who say they are forgiven, yet remain under the dominion of sin. We have New Testament churches without new Testament manners, and those who say they believe, yet do not possess the evidences of faith. Such things have become so common that scarcely a person has not become accustomed to them. Assuring us God really does work, even though there is no evidence of it, we are told not to judge a book by its cover, even though Jesus said we are to judge a tree by its fruit. When we are told not to judge according appearance (John 7:24), it is not suggested that holy people can have a wicked appearance, or that believers can appear as though they were unbelievers. The warning is that what appears good may not be good – not that what appears evil may not be evil. That is, a wicked person can feign godliness, but a righteous person does not and cannot feign wickedness.
BEHOLDING THE MAN WHICH WAS HEALED
“And beholding the man which was healed standing with them . . . ” Other versions read, “But since they could see the man who had been healed standing there with them,” NIV “When they saw the man who had been cured standing beside them,” NRSV “And, seeing that the man who had been made well was there with them,” BBE and “And they saw that the lame man, who had been healed, stood near them.” MRD
This is the manner of the Kingdom – the evidence of Divine working is put before the people. When Jesus the Righteous One was among men, the evidence of His righteousness was set before them. He challenged His critics, “Which of you convinceth Me of sin?” (John 8:46). He boldly said, “the prince of this world cometh, and hath nothing in Me” (John 14:30) – and no one could contradict it! He confessed, “I have kept my Father's commandments, and abide in His love” (John 15:10) – and there was not a shred of evidence that was at variance with that statement. It is written of Him that He, “was in all points tempted like as we are, yet without sin” (Heb 4:15). The two thousand years that have followed that statement has not produced one valid claim to the contrary.
Now, since the Kingdom has been given to Jesus, it maintains the same qualities as its Head. When a legitimate work has been done, there is no evidence that can successfully negate it. For example, when Saul of Tarsus was converted, some of the disciples were hesitant to believe it, and feared that his presence among them was a subtle means of carrying out a persecution against them (Acts 9:26). However, “Barnabas took him, and brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that He had spoken to him, and how he had preached boldly at Damascus in the name of Jesus” (Acts 9:27). It is written that following that, Saul “was with them coming in and going out at Jerusalem” (Acts 9:28). There was not a single time when his life contradicted what Barnabas had said of him. That is the manner of the Kingdom.
When there is “newness of life” it manifests itself outwardly, just as surely as the healing of a lame man was confirmed by his outward appearance. Peter said of the man that was healed, “the faith which is by Him hath given him this perfect soundness in the presence of you all” (Acts 3:16). There was nothing about the man that remotely suggested he did not have “perfect health.” NASB He had no limp, did not appear weak, and did not wear down as the evening came upon the people. He did not cry out with pain, had no difficulty walking, and was even leaping vigorously. The appearance confirmed what had been done.
And now, Peter and John make sure the evidence is kept before the people. I do not know if the man went to jail with Peter and John, but at this time, he was standing by their side – incontrovertible proof that a mighty work had been done. The judges could not help but see him. There he was, a living contradiction of their stilted theology.
Something To Ponder
The Gospels contain the record of at least thirty-five miracles wrought by the Lord Jesus. These do not include His death, in which He laid down His own sinless life, and His resurrection, in which he took back His life. Neither do they include the times when He healed multitude of people of divers conditions (Matt 4:24; 8:16; 12:15; 14:14; 15:30; 19:2; 21:14; Lk 4:40; 5:15; 6:19; 9:11). Because of the relevancy of this, I want to take the liberty to list our Lord’s miracles.
1. Turned water into wine (John 1:1-11).
2. Healed the nobleman’s son (John 4:46-54).
3. Commanded a great draught of fish (Luke 5:1-11).
4. Healed a demoniac with an unclean spirit (Mk 1:23-26; Lk 4:33-36).
5. Healed Peter’s mother-in-law of a fever (Matt 8:14-17; Mk 1:29-31; Lk 4:38-39).
6. Cleansed a leper (Matt 8:1-4; Mk 1:40-45; Lk 5:12-16).
7. Healed a paralytic carried to Him by four men (Matt 9:1-8; Mk 2:1-12; Lk 5:17-26).
8. Healed an impotent man at the pool of Bethesda (John 5:1-16).
9. Restored a withered hand to wholeness (Matt 12:9-13; Mk 3:1-5; Lk 6:6-11).
10. Restored a centurion’s servant (Matt 8:5-13; Lk 7:1-10).
11. Raised a widow’s son from the dead (Lk 7:11-16).
12. Healed a demoniac of blindness and dumbness (Matt 12:22-37; Lk 11:14-15).
13. Stilled the tempest (Matt 8:23-27; Mk 4:35-41; Lk 8:22-25).
14. Stilled the tempest again (Matt 14:32).
15. Casts a legion of demons out of the Gadarene (Matt 8:28-34; Mk 5:1-20; Lk 8:26-39).
16. Raises the daughter of Jairus from the dead (Matt 9:18-26; Mk 5:22-24,35-41; Lk 8:41-56).
17. Cures a woman with an issue of blood (Matt 9:20-22; Mk 5:25-34; Lk 8:43-48).
18. Restores sight to two blind men (Matt 9:27-31).
19. Feeds five thousand men with five loaves and two fishes (Matt 14:15-21; Mk 6:35-44; Lk 9:12-17; John 6:5-14).
20. Walks on the sea again (Matt 14:22-33; Mk 6:45-52; John 6:16-21).
21. Heals a demon possessed daughter of a Syrophenician woman (Matt 15:21-28; Mk 7:24-30).
22. Feeds four thousand men with seven loaves and a few little fishes (Matt 15:32-39; Mk 8:1-9).
23. Restores one who was deaf and had an impediment of speech (Mki 7:31-37).
24. Restores a blind man from Bethsaida (Mk 8:22-26).
25. Restores a lunatic child (Matt 17:14-21; Mk 9:14-29; Lk 9:37-43).
26. Causes a fish to deliver tribute money to Peter (Matt 17:24-27).
27. Restores ten lepers (Lk 17:11-19).
28. Opens the eyes of a man born blind (John 9:1-41).
29. Raises Lazarus from the dead (John 11:1-45).
30. Heals a woman with a spirit of infirmity, bowed together for eighteen years (Lk 13:10-17).
31. Cures a man with dropsy (Lk 14:1-6).
32. Restores two blind men near Jericho (Matt 20:29-34; Mk 10:46-52; Lk 18:35-43).
33. Curses a fig tree (Matt 21:17-22; Mk 11:12-14,20-24).
34. Heals the ear of Malchus, cut off by Peter (Lk 22:49-51).
35. Commands a second draught of fish (John 21:6).
Keep in mind, these were only samples of the mighty works of Jesus. John said of the signs wrought by Jesus after His resurrection specifically, and throughout His ministry in general:“And many other signs truly did Jesus in the presence of His disciples, which are not written in this book” (John 20:30).
Yet, in all of those miracles, there was not a single instance in which the outward appearance did not perfectly confirm that the work had been done. No blind man remained partially blind. No lame man remained crippled to some small degree. No person healed of deafness required a hearing aid. There is no record of demons repossessing those from whom Jesus had expelled them. If Jesus fed a multitude they “were all filled” (Lk 9:17). Of course, these things are all evident, and no one with understanding contests the truth of them.
None of Jesus’ enemies charged Him with deceiving people with His miracles. They sought to charge Him with working these miracles through the power of Satan, but no one suggested the miracles were not real. That is the manner of the Kingdom – the result of Divine working confirms its reality. That is what we have in our text: a lame man who was healed who displays no evidence of ever being lame.
Making the Transition
We must be able to make the transition to spiritual realities, of which our Lord’s miracles were types. Is it possible for the benefits of the New Covenant to be realized, and yet there is no evidence of them. Permit me to name a few of them.
➪ A new heart (Ezek 36:26; Acts 15:9).
➪ A new spirit (Ezek 36:26; Rom 8:16).
➪ The circumcision of the heart (Col 2:11-12).
➪ The experience of newness of life (Rom 6:4).
➪ Reconciled to God (Rom 5:10).
➪ A new creation in which old things pass away and all things become new (2 Cor 5:17).
➪ The Holy Spirit sent into our hearts (Gal 4:6).
➪ Delivered from the power of darkness (Col 1:13).
➪ Born again (1 Pet 1:23).
➪ Receiving the love of the truth (2 Thess 2:10).
Is it possible for these to actually occur, and yet there be no evidence of them? And if it is possible, how can it be established that they took place?
I am aware that our condition is complicated by the presence of the “old man” (Eph 4:22; Col 3:9), also referred to as “the flesh” (Gal 5:17), and “the natural man” (1 Cor 2:14). It is possible for inconsistencies to occur in our lives because of this condition. For the believer, this is very troubling, as Romans 7:14-25 confirms. However, the absence of evidence of the new creation is also to concern us. That is why we are to examine ourselves to see if we are in the faith (2 Cor 13;5).
It would be of incalculable benefit if a holy church could be held forth as confirmation of the glorious work of the Savior. It certainly would not remove opposition to the truth, nor would it rid us of skeptics. It would, however, bring a greater glory to the doctrine if it was adorned with godly lives. If those who profess to be Christians had an obvious longing for glory, and it was equally apparent that they did not place an inordinate value on the things of this world, it might even cause some to be ashamed that they oppose the truth. Thus Paul wrote, “Young men likewise exhort to be sober minded. In all things showing thyself a pattern of good works: in doctrine showing uncorruptness, gravity, sincerity, sound speech, that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you” (Titus 2:6-8). Peter also wrote, “Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ” (1 Pet 3:16). Again he wrote, “Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation” (1 Pet 2:12). And again, “For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men” (1 Pet 2:15).
An Example
Take, for example, a circumstance with which many of us are familiar. Even though the Scriptures speak with great clarity concerning baptism into Christ, many groups have chosen to view it as an option that is not really necessary. I come from a background in which great stress was placed on baptism. Formal debates were held on the subject, and baptism was aggressively promoted. However, there was a very troubling circumstance in the presence of all of this controversy. The people with whom I was identified were not generally a holy people. They appeared no different than the ones who did not practice baptism. Newness of life was not generally apparent among them, nor was any death with Christ, or circumcision of the heart – all of which are associated with baptism. The people were much like a group of helpless cripples, sitting on the ground and saying they had been healed. If those who faithfully spoke the truth about baptism could have pointed to a people who had the evidence of real baptism in them, their words would not have been so easily contested.
It is time for the evidence of newness of life to be presented to the world. Of course, it really has to be present for this to be done – just like the man in our text had to really be healed before the people really noticed him. It is out of order to tell people who say they are Christians to “act like Christians” – just as surely as it would have been out of order for Peter to commission the former lame man to “Go, and act like you are healed!”
THEY COULD SAY NOTHING AGAINST IT
“ . . . they could say nothing against it.” Other versions read, “they had nothing to say in reply,” NASB “there was nothing they could say,” NIV “they had nothing to say in opposition,” NRSV “they were not able to say anything against it,” BBE “they had nothing to say in response,” CSB “they couldn't say anything against the two apostles,” GWN “and they could say nothing to confront them,” MRD “they could find no answer,” NJB “the council could hardly discredit the healing,” LIVING “they had no reply to make,” WEYMOUTH “they could not contradict the fact or say anything in opposition,” AMPLIFIED “they could find no effective reply,” PHILLIPS and “But they could not deny what had happened.” CEV
The evidence standing before those who were judging Peter and John was so potent that they could not deny it. Later they will confess, “that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem; and we cannot deny it” (Acts 4:16).
These judges could not speak against what had been done. They could not point to a flaw in the man who once sat at the gate of the Temple. His feet were not deformed. His ankles were strong and able to support him. Although he had never walked before, he now had great dexterity, walking, and even leaping, while he praised the Lord.
That is how the work of the Lord is – whether it is Israel crossing the red Sea, the defeat of the Amalekites while Moses’ hands are lifted up, David slaying Goliath, or lame man made whole – it cannot be denied! Men may not like it, but they cannot deny that something has happened to those in whom Jesus has really worked. Professing Christians who do not carry some evidence of new life within them are in a precarious position.
There are countless people who wear the name of Jesus who are a living contradiction of His salvation. They are like a man standing on crutches boasting that he has been healed of lameness, or a man with glasses testifying that he has been healed of blindness. Suffice it to say, such circumstances are a disgrace.
CONCLUSION
There is such an abrasiveness between the truth of God and institutional religion that it causes expressed conflict – like the Temple authorities arresting, incarcerating, and interrogating Peter and John. This was not a mere battle between human personalities. Ultimately, Peter and John were confronting the devil himself – the personality that was dominating the Jewish council.
This kind of dominance differed from demonic oppression, as evidenced in the demon-possessed people Jesus liberated. Those demons wrought all manner of physical afflictions upon the people: dumbness (Matt 9:32), a bowed back (Lk 13:11), blindness and dumbness (Matt 12:22), and a child thrown into convulsions, and into fire, and water (Matt 17:15-18). While these were the work of the devil, there is another kind of work that he does – a work that is not so evident. He takes the Word out of the hearts of those who have no interest in it (Lk 8:12). He also blinds the minds of those who do not believe (2 Cor 4:4). He can tempt people who do not control their lusts, drawing them into immorality (1 Cor 7:5). Through subtlety he can cause the minds of men to be corrupted from the simplicity that in Christ, so that their religion becomes pretentious (2 Cor 11:3). Through deceptive devices, he can gain the advantage over professing believers so that they serve him rather than God (2 Cor 2:11). He hurls temptations at believers – “fiery darts” – that are designed to lure them into sin (Eph 6:16).
This latter manner of working is what the apostles were facing. Just as with Jesus, no demon-possessed wild man ever attacked them. Their opposition originated in a rational form, even though it often led to beatings and other forms of physical abuse. They faced aberrant reasoning – contradicting intellectualism. Those who opposed them were not driven by madness, but by opposing concepts and persuasions.
This kind of opposition is the most dangerous because it wears the cloak of rationality. To be sure, it can erupt in the most vicious external abuse imaginable. Yet, at its root, it is not found in the physiological – the realm of flesh and blood, or living matter. This is why it is written, “For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places” (Eph 6:12). These evil personalities corrupt the mind, and they delight to do so through religion.
Throughout the book of Acts, the opposition of holy men will largely come in the name of religion. There was much opposition from corrupt Jews, as in our text (Acts 6:9-14; 7:1-60; 9:23-24; 13:50-51; 14:19; 17:5,13-15; 18:12-18; 23:12-15; 2 Cor 11:24; 1 Thess 2:14-15). There were also professing followers of Christ who proved to be opponents (1 Cor 9:3; 2 Cor 10:10; Phil 1:16; 1 Tim 1:19-20; 2 Tim 2:17-18; 4:14; 3 John 1:9). Even when Paul and Silas were beaten and cast into prison in Philippi, it was at the instigation of religious men who “made silver shrines for Diana,” a goddess of the Ephesians (Acts 19:24-35).
Therefore , in this book we are, among many other things, being subjected to the very nature of the “good fight of faith” (1Tim 6:12). A fight involves facing opponents and engaging in warfare. Effective weaponry is required, asd well as a, alert military stance, consistency, and vigilance. Very often, the greatest opposition does not come from the worldly sector, but rather from the religious sector. It is important that you have a grasp of this circumstance.