The Book of Acts

Lesson Number 23

TRANSLATION LEGEND: ALT = Analytical-Literal Translation (2005), AMPLIFIED = Amplified Bible (1965), ASV = American Standard Version (1901), BBE=Bible in Basic English (1949), DRA = Douay-Rheims (1899), ERV = English Revised Version (1885), ESV = English Stand Version (2001), GNB = Good News (1966), GWN = God’S Word (1995), IE = International English, ISV = International Standard Version (1967), JPS = Jewish Publication Society (1917), KJV = King James Version (1611), L.ITV = Literal Translation of the Bible ((1976), LIVING = Living Bible (1971), MKJV = Modern KJV (1962), MONTGOMERY = Montgomery’s New Testament (2001), MRD = Peshitta-James Murdock Translation (1852), NAB = New American Bible (2002), NASB = New American Standard Bible (1977), NAU = New American Standard Bible (1995), NIB = New International Bible, NIV = New International Version (1984), NJB = New Jerusalem Bible (1985), NKJV = New King James Version (1979), NLT =New Living Translation (1996), NRSV = New Revised Standard Version (1989), PHILLIPS = J B Phillips New Testament (1962), PNT = BISHOP’S New Testament (1595), RSV = Revised Standard Version (1952), TNK = JPS Tanakj (1985), Webster = The Webster Bible (1833),WEYMOUTH = Weymouth’s New Testament (1903), WILLIAMS = William’s New Testament (1937), TYNDALE = Tyndale’s Bible (1526), WYCLIFFE = Wycliffe New Testament (1382), YLT =Young’s Literal Translation (1862).

---------- Lexicon and Bible Translation Codes with Identification -----------

LEXICON LEGEND: FRIEBERG = Friberg Lexicon, UBS = UBS Lexicon, LOUW-NIDA = Louw-Nida Lexicon, LIDDELL SCOTT = Liddell Scott Lexicon, THAYER = Thayer’s Greek Lexicon, LEH = LEH Lexicon, GINGRICH = Gingrich Lexicon

DISCLAIMER: The quoting of other translations is not to be taken as a condoning of them. My purpose is rather to show the remarkable diversity, and sometimes outright contradictions that exist among these various versions of Scripture. Our understanding of the Word of God ultimately depends upon our comprehension of the Lord Himself and His eternal purpose. Where this understanding is not present, we are shut up to scholasticism and conjecture, both of which are of the world, not of God.

THE APOSTLES ARRESTED

“ ^5:17 Then the high priest rose up, and all they that were with him, (which is the sect of the Sadducees,) and were filled with indignation, ¹⁸ And laid their hands on the apostles, and put them in the common prison. ¹⁹ But the angel of the Lord by night opened the prison doors, and brought them forth, and said, ²⁰ Go, stand and speak in the temple to the people all the words of this life. ²¹ And when they heard that, they entered into the temple early in the morning, and taught. But the high priest came, and they that were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought. ²² But when the officers came, and found them not in the prison, they returned, and told, ²³ Saying, The prison truly found we shut with all safety, and the keepers standing without before the doors: but when we had opened, we found no man within. ²⁴ Now when the high priest and the captain of the temple and the chief priests heard these things, they doubted of them whereunto this would grow. ²⁵ Then came one and told them, saying, Behold, the men whom ye put in prison are standing in the temple, and teaching the people. ²⁶ Then went the captain with the officers, and brought them without violence: for they feared the people, lest they should have been stoned. ²⁷ And when they had brought them, they set them before the council: and the high priest asked them, ²⁸ Saying, Did not we straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man's blood upon us.” (Acts 5:17-28)

   INTRODUCTION

            This text records the third time the apostles have confronted irrate Jewish authorities – men who were disturbed by the message and works of the ambassadors of Jesus. Further, they boldly confronted and opposed the apostles, even doing so openly.

➪     (1) – “And as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them, being grieved that they taught the people, and preached through Jesus the resurrection from the dead. And they laid hands on them, and put them in hold unto the next day: for it was now eventide” (Acts 4:1-3).

➪     (2) – “And Annas the high priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the high priest, were gathered together at Jerusalem. And when they had set them in the midst, they asked, By what power, or by what name, have ye done this?” (Acts 4:6-7).

➪     (3) – “Then the high priest rose up, and all they that were with him, (which is the sect of the Sadducees,) and were filled with indignation, and laid their hands on the apostles, and put them in the common prison” (Acts 5:17-18).

            The truth of the Gospel disrupted the manner of thinking of these leaders, and conflicted with their emphasis – an emphasis they thought perfectly comported with the Law. Although a highway had been raised up by God to escape the condemnation of the law, the world, and all of its misconceptions, these men stand up in defiance against the messengers of the Gospel – the good news that announced and facilitated spiritual liberty. This highway had been prophesied by Isaiah: “And an highway shall be there, and a way, and it shall be called The way of holiness; the unclean shall not pass over it; but it shall be for those: the wayfaring men, though fools, shall not err therein” (Isa 35:8). However, these opposing leaders saw no correlation between the prophecies of holy prophets and the Lord Jesus Christ and His ambassadors. They could not make the connection between the Person and accomplishments of Jesus and the testimony of the law and the prophets. Speaking of this inability Paul wrote, “But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory” (1 Cor 2:8).

            These men had dominated the Jewish scene, so that few people dared to oppose them, or conduct their lives in a manner that was not approved by them. Some had even shunned to confess Christ before men because of the stilted requirements imposed upon them by this motley group of pretenders. On one occasion during Christ’s ministry, He healed a man who was born blind. The miracle was very disconcerting to the religious leaders, and thus they questioned the man’s parents to confirm how he was healed. His parents declined to answer, saying their son could answer for himself. John provides an explanation for that refusal. “These words spake his parents, because they feared the Jews: for the Jews had agreed already, that if any man did confess that he was Christ, he should be put out of the synagogue. Therefore said his parents, He is of age; ask him” (John 9:23).

            Not long before He was betrayed into the hands of wicked men, there were a number of “chief rulers” who believed in Jesus. Yet, they would not acknowledge that fact, but concealed it from the people, not confessing Jesus. John again gives the reason for their conduct. “Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue: for they loved the praise of men more than the praise of God” (John 12:42-43).

            Now, however, these pretentious men will confront liberated souls who are walking with Christ and filled with the Spirit. These holy men will not be intimidated by these false leaders. They know “the fear of man bringeth a snare” (Prov 29:25). They are also keenly aware of the One they are serving: “the blessed and only Potentate, the King of kings, and Lord of lords” (1 Tim 6;15). They had personally heard the risen Christ say, “All power is given unto Me in heaven and in earth” (Matt 28:18). With them, this was not merely a religious view, or the official position of the newly formed church. This was something that was alive in their spirits.

            There are a number of things in contemporary Christianity that are outside the perimeter of God’s “eternal purpose” (Eph 3:11). However, at the head of the list is the promotion of a teaching that does not leave people with an acute awareness of the living God and His Christ. The members of the churches in our land are not being brought to a place where they live by faith and walk in the Spirit. A flood of human wisdom is poured over them that is quenching the Spirit and promoting fame for men. The average American congregation is not walking in the light as the Lord is in the light (1 John 1:7), and most everyone knows it. There is no spiritual cognizance of the presence of the Lord, and their best services are something like a high school pep rally that produces effects that soon wear off. The thrust of modern religion makes too much room for boasting, and too little for faith. There is a lot of disinterest, casualness, and downright carnality.

            Notwithstanding these conditions, our text is delivering an arresting message to the modern church. Here we are reading of a different breed of teachers. They are absorbed with the message Christ, and are totally unintimidated by the threats of men. The people who hear them are forward to come together, submitting themselves to the Word of the Lord, and doing so with one accord and joy. When they are opposed by the highest ranking religious officials in their nation, they ignore their threats. When they are visited by messengers from heaven, they instantly obey. Their message has moral and spiritual power, and it produces satisfying effects in those who receive it. Make no mistake about this, we are being exposed to real spiritual life – the life Jesus being lived out in those who are living by faith.

   THOSE WHO WERE FILLED WITH INDIGNATION

            “ ^5:17 Then the high priest rose up, and all they that were with him, (which is the sect of the Sadducees,) and were filled with indignation”

            Remember, the apostles are teaching in the Temple, and multitudes of people are hearing and giving heed to them. They have been preaching good news. Allow me refresh your minds about the good things that have been declared from the day of Pentecost to this time.

➪     The prophecy of Joel concerning the pouring forth of the Spirit upon “all flesh” has been declared as taking place (2:15-18).

➪     Whoever calls upon the name of the Lord will be saved (2:21).

➪     Jesus had worked among the people, being “approved of God” among them              “by miracles and wonders and signs” (2:22).

➪     Although Jesus had been “delivered up by the determinate counsel and foreknowledge of God,” God had raised Him from the dead (2:23-32).

➪     It was impossible for death to maintain its hold on Jesus (2:24b).

➪     Jesus, being exalted to the right hand of God, had shed forth the Holy Spirit (2:33).

➪     God had made Jesus “both Lord and Christ” (2:35).

➪     Those who repented and were baptized in the name of Jesus Christ, for the remission of sins, would receive the gift of the Holy Spirit (2:38).

➪     The promised Spirit was for all who heard the Gospel, their children, and even those who were afar off (2:39).

➪     Men were told to “repent and be converted” in order that their sins might be “blotted out, when the times of refreshing shall come from the presence of the Lord” (3:19).

➪     God would “send Jesus” to the people, which was before preached to them (3:20).

➪     To the Jews first, God raised up Jesus, and sent Him to bless them, in “turning away” every one of them from their iniquities (3:26).

➪     Jesus was the Stone whom the builders rejected. Yet, God made Him the Head of the corner (4:11).

➪     There is no salvation in any other, “for there is none other name under heaven given among men, whereby we must be saved” (Acts 4:12).

➪     Peter and John boldly affirmed they could not “but speak the things which” they had “seen and heard” (4:20).

➪     With great power the apostles had given “witness to the resurrection of Christ” (4:33).

            The apostles had also spoken frankly about sin, refusing to gloss it (2:23; 3:13-15,17; 4:11,19; 5:3-4,9).

            Behold the candidness with which they spoke, and the unquestionable focus of their preaching. They did not address the state of the nation as such. Modern day domestic, social, and political issues were not addressed. Although they were Jews like Barabbas, they were not insurrectionists like him. They were not seeking political freedom or financial security. They were not preaching about the blessing of abundant wealth, financial security, and the health of the body. Every emphasis of this kind was introduced by other men. The apostles had no part in such preaching and teaching – and they are the foundation of the church (Eph 2:20).

             Lest men become naive, thinking that such a good message will surely be received by all, our text will confirm this is not the case. When men and women are first born again, it is difficult for them to of conceive others not wanting what they have. They know what the truth has done for them, and they are sure that everyone else will be happy with truth of Christ also. However, it is not long before they find out this is not the case.

Those Who Opposed the Apostles

            When those who are obviously caught up in the ways of the world reject the truth of God, it is not so surprising – although even that is disappointing to the tender of heart. However, when those who profess to be followers of God and devoted to His word reject the truth, that is another matter. That is the kind of thing that we find in our text. Here is opposition from the religious sector! Further, this was no ordinary religious sector. These were leaders among the people of whom it is said, “Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen” (Rom 9:4-5). Let me again emphasize, it is the LEADERS among the chosen people that will take an aggressive stand against the apostles.

            Already these leaders have opposed Peter and John (Acts 4:1). Now they come against the apostles as a whole.

THE HIGH PRIEST AND ALL THAT WERE WITH HIM

            “Then the high priest rose up, and all they that were with him, (which is the sect of the Sadducees,) . . .” Other versions read, “the high priest and all his associates, who were members of the part of the Sadducees” ^NIV “the high priest took action; he and all who were with him (that is, the sect of the Sadducees),” ^NRSV “Then the high priest intervened with all his supporters from the party of the Sadducees,” ^NJB “The High Priest and his relatives and friends among the Sadducees reacted,” ^LIVING “This roused the High Priest. He and all his party - the sect of the Sadducees,” ^WEYMOUTH “Now the high priest took a stand, and all his friends, the party of the Sadducees,” ^WILLIAMS and “But the high priest rose up and all who were his supporters, that is, the party of the Sadducees.” ^AMPLIFIED

            The high priest of reference was Caiaphas, who held that office throughout Christ’s ministry, consistently opposing the Lord, and even seeking his death. He was not a high priest after the order of Aaron, but, according to history, was appointed to his office by the procurator Valerius Gratus, under Tiberius. He continued in office from A.D. 26 to 37. ^{FAUSSET’S BIBLE DICTIONARY} It appears from Acts 5:17 that he himself was of the sect of the Sadducees. In reality, he was nothing more than a political pawn, appointed by the Roman government to assist in keeping the Jews in subjection to the government.

            The high priest had a number of people who were aligned with him, and no doubt chosen by him. They are called his “associates,” ^NIV “his supporters,” ^NJB “his relatives and friends,” ^LIVING “All his part,” ^WEYMOUTH and “all his friends.” ^WILLIAMS They are further described as “the sect of the Sadducees.” Keep in mind that this sect, gathered by the high priest, was noted for their spiritual obtuseness. They said “there is no resurrection, neither angel, nor spirit” (Acts 23:8; Matt 22:23; Mk 12:18; Lk 20:27). That contradicted the clear affirmations of both Moses and the prophets (Gen 16:7; Ex 3:2; 14:19; 33:2; Judges 6:11; Psa 91:11; Dan 3:28; Zech 1:9; Job 14;12; Isa 26:19). Yet, an alliance with these heretics suited the objectives of the high priest, and thus the Sadducees held a prominent part in the Jewish culture.

            This is one of the plagues of institutionalized religion: it allows the for people with seriously contradicting views to be joined together in the name of the Lord. In such a case, the touchstone of acceptance has very little to do with God or Christ. God’s “eternal purpose,” though it has been revealed and expounded, has no place in such alliances. Therefore there is no necessity for men to subscribe to the revealed details of that purpose.

A God-Ordained Office

            The “high priest” was a God-ordained office (Lev 21:10). Further, the high priest was a representative of the people, not a tyrant placed over them (Heb 9:7). Their duties had to do with Divine service, not public authority. Some of the ordained duties included the following.

➪     Had charge of the sanctuary and the altar (Num 18:2 – Aaron and sons).

➪     Offered sacrifices (Heb 5:1; 8:3).

➪     Designated subordinate priests for various duties (Num 4:19).

➪     Officiated at the consecration of the Levites (Num 8:11-21).

➪     Had charge of the treasury (2 Kgs 12:10).

➪     Lit the lamps in the Tabernacle, and the Temple (Ex 27:20-21).

➪     Burned incense (Ex 30:7).

➪     Placed showbread on the table (Lev 24:2,8).

➪     Offered sacrifices for his own sins and that of the people (Lev 4:3-12; Heb 5:1).

➪     Had special duties on the day of atonement (Ex 30:10; Lev 16:1-34; Heb 9:7).

➪     Took count of the people (Num 1:3).

➪     Officiated at the appointment of a ruler (Num 27:18-21 – Eleazar,  Aaron’s oldest son, and his successor as high priest)

➪     Distributed spoils of war (Num 31:26-29 – Eleazar).

            This is not intended to be an exhaustive list, but it does provide a sort of index concerning the duties of a high priest. He was more of a representative, than a ruler of the people. When he was involved with the people themselves, it was in order to bring the mind of the Lord to bear upon the matter.

            In our text, there had been a departure from the real ministry of the high priest. Now he was viewed more as an authoritarian among his peers – almost like a king. In Jesus’ day, he dwelt in a “palace” (Matt 26:3; mk 14:54). When Jesus was arrested in the Garden a military band was sent from the high priest to lay hold on Him (Mk 14:47,53). Any likeness between the high priests of that day and the time of Aaron was purely coincidental. The office itself had become corrupted.

            In the days of king Jehoash, the high priest Jehoiada was charged with repairing the house of the Lord (2 Kgs 12:7-12). In the days of king Josiah, Hilkiah the high priest also worked on the house of the Lord. He is the one who found the book of the Law in the house of God. He also removed from God’s house the vessels made for Baal (2 Kgs 22:4,8; 23:4). In the days of Nehemiah, Eliashib the high priest “rose up with his brethren, and they built the sheep gate and sanctified it” (Neh 3:1). In the days of Haggai, Joshua the high priest also engaged in rebuilding the house of the Lord (Hag 1:12-14). Zechariah had a vision of Joshua the high priest standing before the Lord receiving a change of raiment and deliverance from the power of Satan. He was also given a word about the coming Messiah (Zech 3:1-8).

            However, in the time of our text, with all of that sacred history, the high priesthood was not noted for the work of the Lord. Rather, it is noted for opposing the work of the Lord. In the Gospels, the high priests are renowned for being against, arresting, trying, and condemning the Son of God (Matt 26;3,57-65; Mk 14:47-66; Lk 22:50;John 11:49-51; 18:13-26). Now, in the book of Acts, they are also noted for fighting the work of the Lord, as done through the apostles (Acts 4:6; 5:17,21,24,27; 7:1; 9:1; 22:5; 23:2,4,5; 24:1; 25:2).

            What a remarkable degeneration had taken place in this ordained office! Instead of being servants of God, the high priest and council were fighting against Him, rejecting His Son, and opposing the apostles of the Lamb!

            Now, upon seeing all of the activity within the Temple, and particularly in the large area of Solomon’s porch, the high priest and those with him “rose up.” That is, they “rose up” in defiance and opposition. They pushed themselves into the holy assembly, and “intervened” ^NJB in those sacred gatherings. They “took action” ^NRSV against the apostles, and were “roused” ^WEYMOUTH to a state of hostility against the truth of God.

Godly Jewish Leaders of the Past

            In the Jewish history, godly leaders called for scribes and knowledgeable men to obtain Divine wisdom when needed.

➪     Under the Law, the dedication of leaders involved asking counsel of the Lord concerning them (Num 27:21).

➪     Of old time, when men set out to inquire of the Lord, they sought our a prophet, who was then called a “seer” (1 Sam 9:9).

➪     Jehoshaphat sought a prophet of the Lord who might inquire of the Lord for him (1 Kgs 22:5; ,7; 2 Kgs 3:11).

➪     When he fell ill, Benhadad, king of Syria, sent a man to inquire of Elisha if he would recover from the disease (2 Kgs 8:8).

➪     Hezekiah prayed to the Lord with the prophet Isaiah (2 Chron 32:20).

➪     Zedekiah sent messengers to Jeremiah, asking the prophet to pray for him (Jer 37:3).

➪     King Jeroboam, when judged by God, asked a man of God to pray for him (1 Kgs 13:6).

➪     When David confronted the Philistines, he inquired of the Lord concerning what he should do (1 Sam 23:2,4).

➪     When convicted that the nation was headed in the wrong direction, Josiah commanded a priest, a scribe, and other key men, to inquire of the Lord for him and all the people (2 Kgs 22:12-13).

            For any informed Israelite, there was sufficient in the Law and the history of their nation to provoke them to ask of the Lord concerning something they not understand. Of all people, the high priest should have been most aware of this, for he was “ordained for men in things pertaining to God” (Heb 5:1).

            However, in the text before us, the high priest did not inquire of the Lord concerning the activities of the apostles. Their religion had crystalized around their own traditions, so that holy procedures were altogether forgotten. They will proceed in their own worldly perspective, not seeking wisdom from the Lord. This contradicted the nature of their office, and confirmed how far the Jewish system had drifted from its ancient moorings.

The Danger of a Traditional Religion

            By a traditional religion, I mean one that is anchored in human interpretation rather than Divine utterance. In a traditional religion, the Scriptures, if they are used at all, are employed to buttress the tradition, which is perceived as the main thing. If the Scriptures appear to contradict the tradition, an effort is made to explain away the obvious meaning of them. The attempted explanation may be based on history, etymology, historic manuscripts, contextual relevance, or some other expression of human wisdom.

            Because of the nature of tradition, the strongest appeal is not to spiritual understanding, but to scholarship, hermeneutics, language studies, church authority, and the likes.

            This is done because of the nature of the Scriptures themselves. They are fundamentally the revelation of the mind of the Lord, with absolutely no regard for the establishment of the wisdom or positions of men. Their design is to make the man of God mature in the presence of the Lord, and equip him to do the works of God that have been ordained for him (2 Tim 3:17). Their aim is not to make the world a better place to live, or to improve the social involvements of humanity. Rather, they are written to inform man of his real condition, together with the appointed demise of this world, and the appearing of the world to come. They also provide the means of preparing for these inevitabilities, so that one may enter into the joy of the Lord.

            In our text, although the apostles have expounded the Scriptures, and confirmed Jesus of Nazareth to be the One of whom they spoke, the Jewish authorities are not at all pleased – particularly since the people have given heed to them. The words delivered by the apostles have contradicted the teaching of these leaders.

THEY WERE FILLED WITH INDIGNATION

            “ . . . and were filled with indignation.” Other versions read, “filled with jealousy,” ^NASB “were full of envy,” ^BBE “filled with wrath,” ^DARBY “were extremely jealous,” ^GWN “filled with zeal,” ^YLT “reacted with violent jealousy,” ^LIVING “filled with angry jealousy,” ^WEYMOUTH “This aroused bitter indignation,” ^MONTGOMERY “filled with jealousy and indignation and rage,” ^AMPLIFIED and “in a fury of jealousy.” ^PHILLIPS

            Make no mistake about this, the truth has an adverse effect upon those who have not received a love for it (2 Thess 2:10). During the time of our text, when the truth of God is being powerfully proclaimed, it has been like a disrupting storm falling upon the ears of the high priest and his cohorts. It has pierced their ears and hearts causing inward pain, for there is no way it can fit together with their ideas and words.

            The opponents are “filled with indignation.” That is, their response was anything but casual. Their wicked hearts would not let them be tolerant of the apostles’ contradicting words.

            The word “indignation” is very strong, just as it sounds. The word speaks of a volatile emotion. Its root lexical meaning is, “excitement of mind, ardor, fervor of spirit.” As used in this text it speaks of a “an envious and contentious rivalry, and jealousy,” and carries the idea of malicious outbursts of anger. ^THAYER Other meanings include, “jealousy, envy,” ^FRIBERG and “factionalism, and party strife.” ^GINGRICH

            The indignation of these men was aroused became of the contradicting and competing nature of the apostles’ doctrine. It contradicted what the high priest and his associates were teaching, and competed with their objectives. The world, whether religious in nature, or otherwise, can easily abide things that do not compete with its own interests or contradict its priorities. Like the Athenians, purely worldly minds often delight to hear some new thing (Acts 17:21), as long as there is no moral obligation in it. Such minds delight to be in the marketplace of thought, just as long as they are not move out of their comfort zone, or challenged to think differently.

The Truth

            In every way, the truth is unique. One ought to expect this to be the case since the knowledge of the truth makes men free (John 8:32), and the love of the truth is a primary means by which we can be saved (2 Thess 2:10). The truth is a large word that speaks of a vast body of interrelated realities. Truth has a single emphasis, and a solitary direction. Among other things, it consists of affirmations – a declaration of unchangeable facts or realities. It also involves exhortations, in which the individuals hearing the facts are urged to live in comportment with them. There are also corrections which inform wayward individuals that they are on the wrong course, and calls upon them to correct it lest they be destroyed. Truth also involves instruction that clarifies how the truth is actually lived out.

            There is a perfect harmony in all such things. The facts never contradict themselves. Exhortations, correction, and instruction are always in view of the facts and never in competition with them. For example, if it is true that men will all die, and the present heavens and earth will pass away, truth will never move a person to exhort others to become more attached to the world. If truth has an eternal emphasis, those who embrace it will not accent temporal things.

In Our Text

            In this text, the high priest and his colleagues are moved to indignation by the teaching of the apostles because it contradicts what they have embraced and teach. If what the apostles are saying is true, then it is obvious that what they have been saying is false – accenting the wrong things and headed in the wrong direction.

            On a more practical level, the religion of these opponents was a haven in which they were able to maintain a distance from God, all the while assuming the reins of religious leadership. They did not have to know God, be conversant with His purpose, or have an understanding of His ways. Their position could be maintained independently of such knowledge. They were not required to be assured of the blessing of the Lord, or be personally conscious of His approval. That was not required for the work in which they were engaged. Neither, indeed, was it essential that they heartily embrace the will of God, submitting wholly to it, and living their lives within its perimeter. The type of activities in which they were engaged did not demand such submission.

            They could be religious and maintain their own agenda – the one they themselves had either developed or embraced. The sanctity of their religion was not found in Divine associations, but in the traditions and wisdom of men. Further, the Scriptures were essential only to the degree that they supported their own objectives. That is why the high priest could work side by side with the Sadducees, who denied the resurrection, the existence of angels, and the reality of spirit. Although these were all gross deficiencies, the system in which these men operated allowed them to rise to places of prominence and authority. They proudly declared they were part of a system that was of Divine origin, and they were being honored by the premier people in the world. They boasted of having Abraham as their father (John 8:39), and declared themselves to be ardent disciples of Moses (John 9:28).

            These men had credentials, and were not among those whom they referred to as “having never learned” (John 7:15), or being “unlearned and ignorant” (Acts 4:13). Of course, the criterion they used to determine these classifications was their own creation. They did not look at teachers from the standpoint of truth, or judge them according to their understanding of the things of God. They considered themselves authorities in matters of religion, yet their only credentials were the ones they had given themselves. For them, the touchstone of theological validity was their own positions or the traditions they had embraced.

            However, now they are faced with men who have not been trained in, or authorized by, their religious system. These men – the apostles – are, by their estimation, inferior. Yet, they are speaking and working with obvious authority, and are capturing the attention of the people. The whole thing was irritating to these men, and therefore they arose and intervened in the affairs that were going on in the Temple complex. Prior to this they had been against Jesus, and now they assert themselves against His servants.

Our Times

            In a way, our times are very much like those during which our text took place. There are at least four components, or factors, in this comparison: The leaders, the teaching, the people, and the environment or place.

            The leaders are those exercising influence over the people in matters pertaining to God. The teaching is the message that is presented, including its content and thrust. The people are those subject to the teaching of the teachers. The environs are where the people are gathered together for religious purposes.

            With these in mind, men of God were found to be in contradiction to the religious leaders of the time. Their message, the Gospel, conflicted sharply with the teaching of those leaders, which was firmly anchored in the traditions of men. The people who were of one accord in Christ are to be compared with a people whose distinction was their identity with God by antiquity, yet whose nature had not been changed. The environment was a place devoted to the worship and service of God.

            Who is not able to see the parallel in our own time. Here and there men of spiritual understanding are raised up who are sent by God to the people. Yet, when they come, they are largely rejected by the Christian institutions of the times. If they do not come with official credentials, they are not considered seriously. They are not perceived as Scriptural scholars if they did not receive training in officially recognized places. If they are perceived as knowing anything at all, or speaking with any particular power, their judges marvel that they have attained such wisdom outside of the sanctioned religious institutions. Their message bears no resemblance to the religious fads of the day, and they do not appear to be in tune with the current issues. If they are found speaking in the places reserved for Christians they are viewed as peculiar, too strong, or altogether irrelevant.

            This passage will confirm to us the boldness of the flesh against those who speak in the behalf of Christ. It will also substantiate the manner in which the threats of men are viewed by those who are abiding in Christ and bringing forth fruit. They will not be intimidated by those who oppose the truth of God, for they trust in God.

   ARRESTED AGAIN, AND PUT IN THE COMMON PRISON

            “ ¹⁸ And laid their hands on the apostles, and put them in the common prison.”

            The saints of God cannot afford to be naive about life in this world. It is possible to entertain a view of Divine protection that contradicts both the record of valid experiences and the doctrine of Christ.

            There are certain promises in Scripture concerning the safety of the saints. When understood properly, our text will not be perceived as contradicting them. Permit me to give you a few of these Divine commitments.

➪     “The angel of the LORD encampeth round about them that fear Him, and delivereth them” (Psa 34:7).

➪     “For He shall give his angels charge over thee, to keep thee in all thy ways. They shall bear thee up in their hands, lest thou dash thy foot against a stone” (Psa 91:11-12).

➪     “Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you” (Luke 10:19).

➪     “And ye shall be hated of all men for my name's sake. But there shall not an hair of your head perish” (Luke 21:17-18).

➪     “So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me” (Heb 13:6).

            This is not all that the Lord has said about opposition. He also said the following to His disciples.

➪     “Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city” (Matt 23:34).

➪     “Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for My name's sake” (Matt 24:9).

➪     “But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues” (Matt 10:17).

➪     “Therefore also said the wisdom of God, I will send them prophets and apostles, and some of them they shall slay and persecute” (Luke 11:49).

➪     “But before all these, they shall lay their hands on you, and persecute you, delivering you up to the synagogues, and into prisons, being brought before kings and rulers for My name's sake” (Luke 21:12).

➪     “Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted Me, they will also persecute you; if they have kept My saying, they will keep yours also” (John 15:20).

➪     “They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service” (John 16:2).

            All of the apostles were persecuted, and all of them were martyred, with the exception of John the beloved. History attests that his persecutors did try to kill him, but could not do it. Paul provides a brief listing of his trials and persecutions, which listing itself is staggering to consider (2 Cor 6:4-10; 11:23-28).

            Add to this what the apostles taught the church concerning persecution.

➪     “And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with Him, that we may be also glorified together” (Rom 8:17).

➪     “Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written, For Thy sake we are killed all the day long; we are accounted as sheep for the slaughter” (Rom 8:36).

➪     “But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now” (Gal 4:29).

➪     “That no man should be moved by these afflictions: for yourselves know that we are appointed thereunto” (1 Thess 3:3).

➪     “Yea, and all that will live godly in Christ Jesus shall suffer persecution” (2 Tim 3:12).

➪     “Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you” (1 Pet 4:12).

➪     “Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf” (1 Pet 4:16).

➪     “Wherefore let them that suffer according to the will of God commit the keeping of their souls to Him in well doing, as unto a faithful Creator” (1 Pet 4:19).

            Let those who imagine that in Jesus we are insulated against opposition and persecution abandon their simplistic way of thinking. Persecution has been the ordinary lot of the people of God from Abel until this day. The prophets were persecuted (Matt 5:12; Acts 7:52; James 5:10). The Lord Jesus Himself was persecuted (John 5:16; 15:20). The apostles were persecuted (Acts 5:40;1 Cor 4:9). The church was persecuted (Acts 8:1; 12:1).

            When, therefore, we read of the apostles being arrested, we certainly are not happy. However, we are not surprised. These are by rank “first” within the church (1 Cor 12:28), and yet they were not shielded from persecution.

            It ought to be noted, however, that persecution did not terminate their work prematurely. They were kept until their work was done. When that point came, like Paul, they willingly laid down their lives, just as their Lord. Satan cannot overturn the work of the Lord!

THEY LAID THEIR HANDS ON THE APOSTLES

            “And laid their hands on the apostles, . . .” Other versions read, “arrested the apostles,” ^NIV “took the apostles,” ^BBE “grabbed the apostles,” ^IE “had the apostles arrested,” ^WILLIAMS “apprehended the apostles,” ^MONTGOMERY and “seized and arrested the apostles (special messengers).” ^AMPLIFIED

            Mark well that this apprehension took place while they were engaged in the work of the Lord – a work to which they had been appointed. If you think the hosts of hell tremble before the saints, think again! There is not a single account of any of Satan’s hosts trembling, falling down before, or petitioning anyone but Jesus Himself (Matt 8:29; Mk 5:6-7; Lk 8:28; Mk 5:10). Satan has neither respect nor fear for believers. If it was not for the Savior Himself and his absolute submission to Him, he would have devoured them long ago.

            It breaks my heart to read of these wicked men laying their hands on the “holy apostles” (Eph 3:5; Rev 18:20). However, fellowship with Christ includes the “fellowship of His sufferings” (Phil 3:10), and a measure of them have been left behind to be “filled up” by His disciples (Col 1:24).

            One of the serious weaknesses of the average American Christian is the inability to endure suffering. When it comes to personal sufferings like illness and severe disadvantages, there are some who actually become angry with God, as though suffering was, in fact, a “strange thing” (1 Pet 4:12). Others compromise their faith and adopt the manners of the world in order to avoid opposition, bartering their souls for temporary relief. I have long been chagrined at many reports of persecution which are often viewed as a violation of civil rights. It is not unusual for some to make appeals to the government to protect Christians in the name of civil liberty. It is not that such appeals are of themselves wrong. However, it seems to me that men ought to seek help from their God.

            Paul asked the church to pray that he and those with him would be “delivered from unreasonable and wicked men” (2 Thess 3:2). He was not praying for personal comfort, but for the dissemination of the “word of the Lord,” that is might “have free course, and be glorified” (2 Thess 3:2).

            Thus the apostles, while engaged in the work of the Lord, fulfilled the word of Isaiah: “Yea, truth faileth; and he that departeth from evil maketh himself a prey: and the LORD saw it, and it displeased him that there was no judgment” (Isa 59:15). If they had not stayed in Jerusalem, perhaps this would not have happened. But the Lord had commanded them to “preach in His name . . . beginning at Jerusalem” (Lk 24:47). They are obeying His word regardless of the consequences.

THEY PUT THEM IN THE COMMON PRISON

            “ . . . and put them in the common prison.” Other versions read, “public jail,” ^NASB “public prison,” ^NRSV “public ward,” ^ASV “the city jail,” ^CSB and “public custody.” ^ALT

            The apostles were dignitaries in the Kingdom of God – princes among men. Yet, they were not afforded any dignity by this motley group of Jewish leaders. The “common prison” was a public one, so that the prisoners were “in full view of all,” ^THAYER “publicly, openly before the people.” ^FRIBERG This would be a source of great shame to the timorous, and would serve as a solemn warning to the people not to follow these apostles – at least that is what the high priest and his conspiratorial Sanhedrin thought. This is now the second time this group of wicked men has incarcerated Christ’s apostles. The first time, it was Peter and John (4:3). They were not able to remove them from preaching at that time, and they will not be able to do so now.

   HEAVEN RESPONDS TO THE CIRCUMSTANCE

            “ ¹⁹ But the angel of the Lord by night opened the prison doors, and brought them forth, and said, ²⁰ Go, stand and speak in the temple to the people all the words of this life. ^21a And when they heard that, they entered into the temple early in the morning, and taught.”

            So far as we know, all of heaven is involved in the salvation of God.

➪     THE FATHER. The purpose that is being fulfilled in salvation is that of the Father Himself. It is He that sent the Son (1 John 4:14), delivered Him up (Rom 8:32), raised Him from the dead (Acts 4:10), and exalted Him to his own right hand (Eph 1:20-21). He is still imminent in every facet of salvation.

➪     THE SON. The Son came to the earth to do the will of the Father. He put away sin (Heb 9:26), reconciled the world to God (Col 1:21-22), brought an end to the Law as a means to righteousness (Rom 10:4), destroyed the devil (Heb 2:14), and spoiled adversarial principalities and power (Col 2:15). He is bringing us to God (1 Pet 3:18, and intercedes for the saved (Rom 8:34; Heb 7:25).

➪     THE HOLY SPIRIT. The Holy Spirit convinces the world of sin, righteousness and judgment (John 16:8-11). He is the one who sets the people apart to God (2 Thess 2:13), facilitates the new birth (John 3:8), intercedes for the saints from within (Rom 8:26-27, and leads the saints in the mortification of the deeds of the body (Rom 8:13-14).

➪     THE HOLY ANGELS. The angels are “ministering spirits, sent forth to minister for them who shall be heirs of salvation” (Heb 1:13-14). They desire to look into the things contained in the Gospel (1 Pet 1:12), are fellow servants with the saints (Rev 19:10; 22:9), and are among those to whom believers “are come” (Heb 12:22).

            The word of God makes clear that those in Christ come into fellowship with the Father (the Judge of all–Heb 12:23), the Son (Jesus the Mediator – Heb 12:24), the Holy Spirit (Phil 2;1), and the holy angels (an innumerable company of them – Heb 12:11).

            It should not surprise us, therefore, that an angel becomes involved in the affairs of our text. Through holy commissioned involvements, they are integral to the experiences related to this salvation.

            In view of heaven’s commitment to the salvation of the elect, you can see how utterly absurd it is for men to have no interest in it. When those who profess to be in Christ are slothful in things pertaining to God, attempting to coast through life with the imagination that God has received them, they are at variance with heaven, not in harmony with it. Such people are tottering on the brink of eternal ruin, and do not know it.

BUT THE ANGEL OF THE LORD

            “But the angel of the Lord . . .” Other versions read, “messenger of the Lord.” ^YLT

      The expression “the angel of the Lord” is mentioned fifty-eight times in Scripture: fifty times from Genesis through Malachi, and nine times in Matthew through revelation. Aside from the angels Michael and Gabriel, these servants remain anonymous, even though they are of a high order, possessing greater wisdom (2 Sam 14:20), and are “greater in power and might” 2 Pet 2:11) than men. Unlike Jesus, they are not noted for who they are, but for what they do. Jesus holds the distinction of being noted for both who He is and what He has done, is doing, and will do. Angels are noted for their instant obedience, quickly doing the will of God and returning to the One who commissions them (Psa 103:20).

            Now, in fulfillment of their mission as ministers to the heirs of salvation, one of their number is dispatched to bring help to the imprisoned apostles.

BY NIGHT OPENED THE PRISON DOORS

            “ . . . by night opened the prison doors . . .” Other versions read, “at night opened the prison doors,” ^NKJV “during the night opened the gates of the prison,” ^NASB “during the night opened the doors of the jail,” ^NIV “opening the doors of the prison,” ^BBE “Opened the gates of the jail,” ^LIVING “threw open the jail doors,” ^WILLIAMS and “opened the doors to their cell.” ^GW

            Your perusal of Scripture should confirm that angels never have any difficulty with earthly circumstances – no matter what they are. Earth and its inhabitants in no way challenge holy angels. People to whom angels have appeared include the following.

➪     Abraham (Gen 22:11).

➪     Hagar (Gen 16:7).

➪     Lot (Gen 19:1).

➪     Jacob (Gen 28:12; 31:11).

➪     Moses (Ex 3:2).

➪     The Israelites (Ex 14:19).

➪     Balaam (Num 22:31).

➪     Joshua (Josh 5:15).

➪     Gideon (Judges 6:11).

➪     Moanoah (Judges 13:6,15).

➪     David (1 Chron 21:15-16).

➪     Elijah (1 Kgs 19:5).

➪     Elisha (2 Kgs 6:17).

➪     Daniel (Dan 6:22).

➪     Shadrach, Meshach, and Abednego (Dan 3:25).

➪     Zechariah (Zech 2:3).

➪     Joseph (Matt 1:20).

➪     Mary (Lk 1:26).

➪     Zecharias (Lk 1:11).

➪     The shepherds (Lk 2:9).

➪     Jesus (Lk 4:11; Lk 22:43).

➪     The women at the tomb of Jesus (Matt 28:2-6).

➪     The disciples when Jesus ascended (Acts 1:10-11).

➪     The apostles (Acts 5:19).

➪     Philip (Acts 8:26).

➪     Cornelius (Acts 10:3).

➪     Peter in prison (Acts 12:7).

➪     Paul (Acts 27:23).

➪     John (Rev 1:1).

            Ponder some of the remarkable things angels have done on earth without any extended effort or apparent difficulty.

➪     Guard the way to the tree of life so no one can approach it (Gen 3:24).

➪     Smote the men of Sodom with blindness (Gen 19:11).

➪     Destroyed Sodom and Gomorrah (Gen 19:1,13-14).

➪     Stood between Israel and the Egyptian army, so that they could not approach Israel (Ex 14:19).

➪     Saved Israel from destruction (Isa 63:9).

➪     Destroyed the entire army of Sennacherib in a single night – an army numbering 185,000 (2 Kgs 19:35).

➪     Struck 70,000 Israelites dead with a pestilence, and would have destroyed Jerusalem if God had not stayed his hand (2 Sam 24:15-17).

➪     Struck king Herod dead (Acts 12:11).

➪     They are depicted as causing destructive judgments and plagues upon the earth with which men could not contend (Rev 8:5-21).

➪     An angel will “gather the vine of the earth” and hurl it into the winepress of the wrath of God (Rev 14:19).

➪     Angels will gather out of God’s kingdom everything that offends and all them that do iniquity (Matt 13:41).

➪     Angels will gather together the elect from the uttermost part of earth to the uttermost part of heaven (Mk 13:27).

      Angels have been known to fight in the heavenly realms. One angel fought against “the prince of Persia” for twenty-one days, even requiring the assistance of the mighty angel Michael (Dan 10:13). Michael and his angels fought against the devil and his angels soundly defeating them, and thrusting them out of the heavenly domain (Rev 12:7-9). However, no angel or group of angels ever fought a war among men, or in this world. This domain is vastly inferior to them, and instantly yields to their authority.

In Consideration of Jesus’ Return

            This is something that has not been duly considered by those who believe Jesus is going to come to earth and fight against the wicked. He Himself declared that when He returns, he will be accompanied by “all the holy angels” – not a representative number of them, but all of them (Matt 25:31). The idea that any form of resistance against them will be realized is an utter absurdity – and angels do not have the authority that Jesus has. They are rather His servants, and worship Him. One of their number has the power to bind Satan and throw him in a bottomless pit – and there is not a thing that Satan can do about it (Rev 20:1-3). Is there any person of sound mind who thinks the kings of the earth, to say nothing of those who are under them, could present the slightest challenge to these exalted creatures? And what of the One they obey – the Lord Jesus Christ, who is “Lord of all?”

            The notion of a bloody battle with men, led by the Lord Jesus Christ who is accompanied by every single holy angel in existence is demeaning of Christ. It betrays an abysmal understanding of God and Christ, and it ranks high in the echelon of stupidity. Those who teach such things are in the class of people described by Paul, “understanding neither what they say, nor whereof they affirm” (1 Tim 1:7).

This Has to Do With the Text?

            The relevance of these cursory observations is seen in our text. An angel comes down from heaven to do something among men. When he arrives there is no resistence of any kind – not so much as a single syllable of speech, to say nothing of any hostility or aggression. He came “by night,” when the “rulers of the darkness of this world” (Eph 6:12) are especially active. He approaches a prison that had been secured, so that no man could escape from its confines. Without any apparent effort, and in an instant without having to work at it, he simply opens the doors of confinement. The opening of the doors was not an exhibit of raw strength, but of heavenly authority – and earth always yields to the imposition of heavenly authority. This is true because “the heavens do rule” (Dan 4:26).

            It is especially comforting to consider that the holy angels are our ministers (Heb 1:14). They can deliver us with very little effort – just by camping around us as they did around Israel (Psa 34:7). Jesus warned men not to harm one of His little ones, for “their angels do always behold the face of My Father which is ion heaven” (Matt18:10). Promoting great sobriety among those who fear God, Solomon once wrote, “Suffer not thy mouth to cause thy flesh to sin; neither say thou before the angel, that it was an error: wherefore should God be angry at thy voice, and destroy the work of thine hands?” (Eccl 5:6).

            It also seems fitting that an angel should be dispatched to deliver those who had been incarcerated by the Sadducees, who officially professed that there was no such thing as an angel (Acts 23:8).

AND BROUGHT THEM FORTH

            “ . . . and brought them forth . . .” Other versions read, “and brought them out,” ^NKJV “and taking them out,” ^NASB “and leading them out,” ^DARBY “and led them out,” ^GWN “let them out,” ^MRD “he led them out,” ^NJB “the angel led the apostles outside,” ^IE and “and having brought them out.” ^ALT

            There you have it – one moment the apostles were in prison, and the next moment they were out. They themselves had to do nothing but walk through the open doors. The judgment of the council had been reversed by Divine edict, and there was absolutely nothing that could be done to resist that determination. Here we have lived out what Jesus declared to the church in Philadelphia: “I know thy works: behold, I have set before thee an open door, and no man can shut it” (Rev 3:8).

            I know of no word in Scripture that declares there is a time when angels will no longer minister in this way. I say this in full recognition of the fact that they did not always work in this manner. Here were times when the prison doors were not opened. Joseph was is prison for as long as thirteen years (Gen 37:2; 41:46). John the Baptist was left in prison, and finally beheaded there (Matt 14:3,10). On one occasion, Paul was in jail for two whole years (Acts 19:10; 28:30).

            In our preaching and teaching, we must not leave people with the idea that they have been locked into a state of oppression and confinement. The door of hope must be left ajar by reporting the wonderful works of God. The record of them is not mere history, but is designed to acquaint us with the ways of the Lord. We must come to see that should our deliverance be conducive to the glory of God, and if it is suitable to the work that we have been assigned, that deliverance can be wrought very easily. A word from the Lord can cause it to happen, or an angel sent from God (Acts 12:11), or the changing of the king’s heart (Prov 21:1), or the death of our enemies (Matt 2:20). We have every reason not to despair when things are not going well for us!

AND SAID. . .

            “ . . . and said . . .” Other versions read, “and said to them,” ^MRD “Then he told them,” ^NLT “The angel said,” ^CEV and “saying.” ^PHILLIPS

The Tongues of Angels

            On one occasion, Paul referred to “the tongues . . . of angels” (1 Cor 13:1). Although certain men have made much of this solitary reference, and even structured doctrines around it, this is all that is said of it in Scripture.

            Perhaps this is the kind of speaking Paul heard when he was caught up into paradise. He said he heard words “which it is not lawful for a man to utter,” or “which a man is not permitted to speak,” ^NASB (2 Cor 12:4). The word “utter” comes from the Greek word lalh/sai (lal-es-ai), which lexically means, “to utter a sound . . . to utter or form words with the mouth,” ^THAYER “to give forth sounds, sound out,” ^FRIBERG and “to give forth sounds or tones.” ^GINGRICH

            The reference is not speaking of a message being uttered, or a report being given, but of a sound being uttered with the human voice. Paul was saying that there was no human capacity for repeating what he heard. The human mouth and voice are not adapted to do so. The supposition, therefore, that men can say something with their voice that is in an angelic tongue cannot be supported by any Scriptural example.

            In the text in the thirteenth chapter of First Corinthians, I do not know that it can be established that all of the things Paul mentioned were actually taking place among the Corinthians. He mentions several things (verses 1-3).

➪     Speaking with the tongues of men.

➪     Speaking with the tongues of angels.

➪     Having the gift of prophesy, understand ALL mysteries, and ALL knowledge.

➪     Have ALL faith, so that I could remove mountains.

➪     Bestow all my goods to feed the poor.

➪     Give my body to be burned.

            Paul is teaching the necessity of charity, not the extent of abilities given to the saints. While some might make a case for being able to speak with the tongues of men, or giving all of one’s goods to the poor, or even giving one’s body to be burned, what of the other things. Where is the person who can boast of understanding ALL mysteries? Or possessing ALL understanding? Or removing (not moving) mountains? Let no man attempt to push into this text something that the Holy Spirit did not put there!

What We Do Know

            We do know that there are several instances in Scripture when angels were heard speaking directly to men, or within the range of their hearing. Here are a few of them.

➪     An angel spoke to Hagar, and she understood what he said (Gen 16:7-13).

➪     An angel called to Abraham, and he understood what was said (Gen 22:11-12, 15-18).

➪     An angel spoke to Moses out of a burning bush, and Moses understood what he said (Ex 3:2-4:17; Acts 7:30-35).

➪     An angel spoke with Balaam, and he knew what was said (Num 22:22).

➪     The angel of the Lord spoke to all of Israel, and they understood him (Judges 2:1-4).

➪     Gabriel, a significant angel, talked with Daniel, and he understood what was said (Dan 9:22-27).

➪     A holy angel delivered a lengthy discourse to Daniel, who understood what he said (Dan 10:13-21).

➪     The angel Gabriel appeared to Zacharias, and when the angel spoke, he understood (Lk 1:11-20).

➪     The angel Gabriel was sent to the virgin Mary to announce the birth of Christ, and she understood all that he said (Lk 1:28-38).

➪     An angel appeared to some shepherds, announcing the birth of Christ. A heavenly host broke out in praise at that time. The shepherds understood what was said (Lk 2:10-14).

➪     An angel appeared to Cornelius, giving him instructions, and Cornelius understood him (Acts 10:22; 11:13).

➪     The voice of many angels was heard AND understood by John (Rev 5:11-12).

➪     John heard AND understood what one angel said to four other angels (Rev 7:2-4).

➪     John heard AND understood an angel pronouncing a woe to the inhabiters of the earth (Rev 8:13).

➪     John heard AND understood what one angel said to seven other angels (Rev 16:1).

            This will suffice to make the point, although many other examples could be provided. We have no example – not so much as a single one – where an angel said something to men in words that could not be understood. Further, we have no example of any man speaking with an angel, employing “the tongues of angels.” Those are the facts in the case.

            It should not surprise us, therefore, if this angel speaks to the apostles in words they can understand, and in words that they did, in fact, understand. Among other things, this confirms that angels minister to the heirs of salvation in ways that can, to some measurable degree, be understood. In other words, ministry is in the context of discernment, not mystery! To my knowledge, there is no example of a man beholding angels doing something that was not perceived, or saying something in words that could not be understood.

            Those who tell us that they themselves, or someone they know, has delivered a word in an angelic tongue must provide more proof than their own testimony. If angels themselves do not speak to men in such a tongue, what kind of reasoning supports that God would move men to do so? For that matter, precisely what is the purpose of any word being delivered to men that cannot be understood? The fact that such a communication is useless is confirmed by the requirement that men must be brought to understand what was said, even if it was uttered in a tongue they did not understand (1 Cor 14:13-14). Whether we are speaking of angels or men, words that cannot be comprehended cannot deliver edification, rebuke, correction, exhortation, or instruction in righteousness. If angels adhere to this principle, what must be said of mere mortals who do not?

ALL THE WORDS OF THIS LIFE

            ^{“ 20} Go, stand and speak in the temple to the people all the words of this life.” Other versions read, “Go your way, stand and speak to the people in the temple the whole message of this Life,” ^NASB “"Go, stand in the temple courts," he said, "and tell the people the full message of this new life,” ^NIV “Go, take your place in the Temple and give the people all the teaching about this Life,” ^BBE “Go and stand in the temple complex, and tell the people all about this life,” ^CSB “Stand in the temple courtyard, and tell the people everything about life in Christ,” ^GWN “Go on, and standing, speak in the temple to the people all the sayings of this life,” ^YLT “Go over to the Temple and preach about this Life,” ^LIVING “Go and stand in the Temple, and go on proclaiming to the people all this Message of Life,” ^WEYMOUTH “Go and take your stand in the temple square and continue to tell the people the message of this new life,” ^WILLIAMS and “Go, take your stand in the temple courts and declare to the people the whole doctrine concerning this Life (the eternal life which Christ revealed).” ^AMPLIFIED

            The apostles had just been arrested in the Temple, and now the angel sends them back! They had not yet finished their testimony concerning the life that is in Christ Jesus. The angel has not the slightest sense of danger in this matter. He has just reversed the judgment of the high priest and his court, and he knows there is nothing to fear from them.

Speak In the Temple

            The angel does not tell the apostles to stand in the street, but “in the Temple.” He does not send them to a synagogue, but to “the temple.” They are not to return to the house where they once prayed for power, but to “the Temple.” He does not tell them to break up into groups and go into the homes, but “in the Temple.” There is where the covenanted people will be gathered, and the words of this life was promised to them. The Gospel is God’s power unto salvation “to the Jew first” (Rom 1:16), and the Temple was well suited for preaching that Gospel.

            I do not know how those who are opposed to believers meeting in larger structures would have handled the word of the angel. It seems to me they ought to have the honesty to come to grips with it. However, the apostles had no difficulty with it at all, even though they had twice been arrested in that area. The flesh would reason that it was not wise to return to the Temple and resume preaching, particularly after they had already been arrested twice for doing that very thing. However, when the flesh is crucified, as it ought to be, such difficulties do not arise.

Speak All the Words of This Life

            It is important to see what the apostles are told to speak: “all the words of this life.” He does not mean life in this world, but the life that is in Christ Jesus. These are the same kind of words Jesus spoke – words that are “spirit, and they are life” (John 6:63). They are “the words of eternal life” (John 6:68), not words pertaining to worldly life. John referred to such words as “the record that God gave of His Son,” further defining that record in these words, “that God hath given to us eternal life, and this life is in his Son” (1 John 5:10-11).

            “The words of this life” are an objective message - one that lies outside of men themselves. Christ is the center, or heart and core, of the message. In it, man is incidental, and Christ is fundamental. By way of comparison, the traditions of men are subjective, having man and what he does, or is to do, as its center, or emphasis. An objective message brings something for men to obtain. A subjective message accents what men can achieve. The words of this life enable men to anchor their lives in eternity. The traditions of men are designed to optimize life in this world.

            The core message of the church has never changed. The very nature of salvation, as well as the character of the Lord Himself, demands that it remain the same. When men begin to emphasize the peripheral matters, neglecting the heart of things, their message becomes powerless. This is because the power is in the Gospel itself (Rom 1:16), and not in humanly conceived priorities. If, for example, the family structure is being weakened, the key is not moving the emphasis from Christ to the family. The matter must be addressed from the perspective of life in Christ, not with a primary consideration for the family itself. A proper emphasis will yield exemplary families among all who embrace it. This should not be difficult to comprehend, because we are “complete” in Christ (Col 2:10). How absurd it is to emphasize the benefits rather than the One who gives them!

What Is Means By “Emphasis?”

            As simplistic as it may seem, there is considerable confusion concerning the word “emphasis” itself. Some conclude that if the emphasis is point A, there can never be mention made of point B. However, an emphasis is to teaching, what the melody is to a song. If some one was to play the song “Amazing Grace,” playing only the alto, tenor, and base notes, who would appreciate what was being played? Emphasis is to teaching what a hub is to a wheel. If you attempted to make a wheel without a centralized hub, it could not possibly fulfill the purpose of a wheel. Without a proper doctrinal emphasis, the doctrine itself loses its value, for it is the emphasis that gives it power and worth.

            From the standpoint of its objective, the emphasis of apostolic teaching was “the words of this life.” Viewed from the standpoint of the key Person, it was “the Gospel of Christ.”

Real Life

            This is life that has to do with being “alive unto God” (Rom 6:11). It is the “life” into which we pass as we exit from death in trespasses and sins (John 5:24; 1 John 3:14). It is the “newness of life” of which Paul wrote (Rom 6:4). It is the life in which we “reign” by Jesus Christ (Rom 5:17). It is elsewhere sated that this is the “life” that results from being “spiritually minded” (Rom 8:6). This is the “life of God” from which we were once alienated (Eph 4:18).

            The angel does not send the apostles to the Temple to speak about national life, but “speak all the words of this life.” They are not to deliver stirring orations about family life, but “the words of this life.” They are not sent to tell the people about the acquisition of possessions and wealth, or about health and various foods. They are rather sent to declare “all the words of this life.” They were not sent to deliver a message concerning the younger generation, but were to “speak all the words of this life.” Their’s was not a message of Biblical interpretation, or hermeneutics, but was limited to “all the words of this life.”

            Remember, this is the church in a pure state, with unquestionably faithful teachers. The substance of preaching and teaching was precisely summarized: “all the words of this life.” Nothing was to be withheld, but “all the counsel of God” was to be delivered (Acts 20:27).

            Over the years, I have found that very little is being said about what ought to be taught. Every denomination has its emphasis – one that enables the sect to continue with its static message. Some make rather generic statements about what is to be preached and taught: i.e., “the Bible,” “the truth,” or “whatever is relevant.” And, indeed, there are instructions like this in Scripture: i.e., “preach the word” (2 Tim 4:2). However, there are also specific matters to be declared.

➪     “Preach the Gospel” (1 Cor 1:17).

➪     “Preached through Jesus the resurrection of the dead” (Acts 4:2).

➪     “Preached unto him Jesus” (Acts 8:35).

➪     “Preached unto you the forgiveness of sins” (Acts 13:38).

➪     “Preached unto them Jesus and the resurrection” (Acts 17:18).

➪     “Preached unto you the gospel of God” (2 Cor 11:7).

➪     “Repentance and remission of sins should be preached” (Lk 24:47).

➪     “Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ” (Acts 28:31).

            The substance of true preaching and teaching is objective reality. By that I mean realities that exist independently of men. Their cause is not traced to men, but to God. At the root of objective reality are the eternal God (Deut 33:27) and His eternal purpose (Eph 3:11). While men benefit from both, they are, by nature, separate from them.

            By “human experience” I mean things related to life in this world, or in the body – things that are temporal by nature, and cannot extend into the world to come. When preaching and teaching deals primarily with human experience, it is headed in the wrong direction.

            Because the purpose of God has to do with removing us from this world, and uniting us with the world to come, it is in every sense wrong to make anything or any relationship in this world the axis upon which preaching and teaching turn. That ought to be evident enough to require no further explanation. The bald truth of the matter is that much of the preaching and teaching of our day not only lacks a Scriptural basis, but is actually contrary to the marked emphasis of the apostles doctrine.

THEY ENTERED THE TEMPLE EARLY AND TAUGHT

            ^{“ 21a} And when they heard that, they entered into the temple early in the morning, and taught.” Other versions read, “And upon hearing this, they entered into the temple about daybreak, and began to ,” ^NASB “At daybreak they entered the temple courts, as they had been told, and began to teach the people,” ^NIV “When they heard this, they entered the temple at daybreak and went on with their teaching,” ^NRSV “And hearing this, they went into the Temple at dawn, and were teaching,” ^BBE “In obedience to this, they entered the temple complex at daybreak and began to teach,” ^CSV “And when they heard it, they entered very early into the temple and taught,” ^DARBY “Early in the morning, after they had listened to the angel, the apostles went into the temple courtyard and began to teach,” ^GWN “They did as they were told; they went into the Temple at dawn and began to preach,” ^NJB “So at daybreak the apostles entered the Temple, as they were told, and immediately began teaching,” ^NLT “When the apostles heard this, they went into the temple courtyard. It was early in the morning. The apostles began to teach the people,” ^IE “Having received that command they went into the Temple, just before daybreak, and began to teach,” ^WEYMOUTH “So they obeyed, and about the break of day they went into the temple square and began to teach,” ^WILLIAMS “And when they heard this, they accordingly went into the temple about daybreak and began to teach,” ^AMPLIFIED and “After receiving these instructions they entered the Temple about daybreak, and began to teach.” ^PHILLIPS

            There was no hesitancy to obey in the apostles – even if their well being appeared to be at stake. They had “learned obedience” in their time with Jesus, consistently doing what they were bidden to do. If Jesus told them to get in a boat and go to the other side of the sea, they did so without question (Matt 14:22). If they encountered a storm on the way that was contrary to them, they continued “toiling in rowing” (Mk 6:48). If the Lord told them to make a hungry multitude sit down in groups of fifties to eat, even if they saw no food with which to feed the, the disciples obeyed the Master (Lk 9:14-15). When He told two of His disciples to go into the city, locate a specific man, and inform him Jesus was going to eat the Passover in his guestchamber with His disciples, they instantly did what Jesus said (Mk 14:13-16). When the Master told Peter to throw a hook in the water, take up a fish, and take a piece of money out of its mouth, Peter did so without any question (Matt 17:27).

Obedience

            Among other things, obedience reveals the condition of the heart. It is also one of the evidences of true understanding. As it is written, “a good understanding have all they that do His commandments: His praise endureth for ever” (Psa 111:10). Obedience is integral to following Jesus, and is characteristic of all of His people. The Lord said, “My sheep hear my voice, and I know them, and they follow me” (John 10:27). Moses prophesied, and Peter confirmed the truth of it, that the soul that did not hearken to Jesus would be cut off from the people. “And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people” (Acts 3:23; Deut 18:19).

            Scripture informs us that obedience is “unto righteousness,” or “leads to righteousness” ^NIV (Rom 6:16). That is, there is a sort of practical separation that takes place in obedience. In order to obey, one must depart from the path of waywardness. The point to be seen in this text, is that obedience is characteristic of those who are living by faith, walking in the Spirit living “unto Him which died for them and rose again” (2 Cor 5:15).

            Behold how aggressive the apostles were to obey. They rose “entered into the Temple early in the morning, and taught” – just as the angel commanded them to do.

            Ponder some things said of holy people who obeyed God, remembering that this is the manner of the New Covenant, and was the exception prior to and under the Old Covenant.

➪     ABRAHAM. “By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went” (Heb 11:8). “And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice” (Gen 22:18).

➪     ZERUBBABEL, JOSHUA THE HIGH PRIEST, AND A HOLY REMNANT. “Then Zerubbabel the son of Shealtiel, and Joshua the son of Josedech, the high priest, with all the remnant of the people, obeyed the voice of the LORD their God, and the words of Haggai the prophet, as the LORD their God had sent him, and the people did fear before the LORD” (Hag 1:12).

➪     THOSE BAPTIZED INTO CHRIST. “But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you” (Rom 6:17).

➪     THOSE IN CHRIST. “Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently” (1 Pet 1:22).

            Among other things, the response of the apostles to the word of the angel was in perfect keeping with the nature of the New Covenant. In the fulfillment of ancient prophecies, their stony hearts had been removed, and they had received hearts of flesh (Ezek 11:19). They were willing in the day of the exalted Christ’s power, just as the Psalmist prophesied (Psa 110:3). Just as Moses said the people would do, they hearkened to the voice of Jesus, the promised Prophet who had dispatched the angel to direct them (Deut 18:15).

   STANDING BEFORE INFERIOR JUDGES

            “ ^21b But the high priest came, and they that were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought. ²² But when the officers came, and found them not in the prison, they returned, and told, ²³ Saying, The prison truly found we shut with all safety, and the keepers standing without before the doors: but when we had opened, we found no man within.”

            Those who understand the received power of God as making men invincible and surrounding them with insulation against their enemies must consider this passage. It does not always serve the purpose of God to relieve men of trouble and make them superior to their enemies. If that was the case, there would never have been a single martyr who died in the name of Jesus. Persecution would then be impossible if the church was strong. Yet, throughout history, persecution has generally come when the people of God were strong – as in the eight chapter of Acts.

            In this text we have Jewish authorities who deny Christ laying their hands on the very ambassadors of Christ. They arrest them and will incarcerate them. Instead of delivering the apostles altogether from their enemies, the Lord will deliver them from the intention of their enemies. This is an aspect of the Kingdom that must be understood. True deliverance is from the aim of the devil, and not from all of his efforts. Until this is understood to some measurable degree, life will become confusing to the child of God. Unjust things will happen to the saints, as it has from the beginning, when Cain slew Abel. However, the wicked one has never been able to achieve his intentions. This is because he operates under the strict government of the enthroned Jesus – the “blessed and only Potentate” (1 Tim 6:15). The devil cannot cross a single line that has been drawn by the King of kings. He cannot scale any “hedge” of protection reared up by the Lord of lords, as confirmed in the case of Job (Job 1:10).

            The wicked “gather themselves together against the soul of the righteous” (Psa 94:21), but they are impotent to carry out their malicious designs. Thus, in the 94^th Psalm, David continues, “But the LORD is my defence; and my God is the rock of my refuge. And He shall bring upon them their own iniquity, and shall cut them off in their own wickedness; yea, the LORD our God shall cut them off” (Psa 94:23).

            This is precisely why the righteous can boldly, or confidently, say, “The Lord is my Helper, and I will not fear what man shall do unto me” (Heb 13:6). The apostles will not cease to preach because thy were ordered to do so by their enemies. They will rather declare all “the words of this life” as the holy angel has enjoined them to do. They know that the Divine agenda cannot be countermanded by the prince of the power of the air – even though they may experience some grievous opposition, which, for a season, may even appear to be successful.

            Time would fail me to mention men that I have personally known who modified their message only because of the pressure of their religious peers. It may have been a school, a church board, a group of elders, some friends, or even some influential church members. Such men do well to sit at the feet of these apostles and learn how to conduct themselves before their enemies when they appear to have the upper hand.

THE HIGH PRIEST CAME AND CALLED A COUNCIL

            “But the high priest came, and they that were with him, and called the council together, and all the senate of the children of Israel.” Other versions read, “Now when the high priest and his associates had come, they called the Council together, even all the Senate of the sons of Israel,” ^NASB “. When the high priest and his associates arrived, they called together the Sanhedrin – the full assembly of the elders of Israel,” ^NIV “But the high priest and those who were with him got together the Sanhedrin and the representatives of the children of Israel,” ^BBE “And when the high priest was come, and they that were with him, they called together the council and all the elderhood of the sons of Israel,” ^DARBY “The chief priest and those who were with him called together the Jewish council, that is, all the leaders of Israel,” ^GWN “When the high priest arrived, he and his supporters convened the Sanhedrin – this was the full Senate of Israel,” ^NJB and “When the high priest arrived, he and his supporters convened the Sanhedrin – this was the full Senate of Israel.” ^LIVING

            It did not take the core of opponents long to convene together. They were anxious to bring to an end, what they considered to be a disruption in the Temple. Previously they had released Peter and John, threatening them with further reprisals if they continued to preach or teach in the name of Jesus (Acts 4:21). Now, they imagined, they would fulfill those threats and bring this teaching to an end once and for all.

“All the Senate of Israel”

            These are said to be in addition to the Sanhedrin, which was the highest judicial branch of the Judaism of the day. It is said to have consisted of seventy-one members, patterned after the practice Moses instituted by the direction of the Lord, which consisted of seventy elders plus Moses (Ex 24:9; Num 11:25).

            The “senate of Israel” appears to have been additional elders who were not a part of the Sanhedrin, yet were noted for their wisdom. They were no doubt brought in for counsel. Together with the high priest and the Sanhedrin they constituted a potentially intimidating body of critics. Now we will see how they fare in their opposition to the apostles.

THEY SENT TO THE PRISON

            “ . . . and sent to the prison to have them brought.” Other versions read, “and sent orders to the prison house for them to be brought,” ^NASB “and sent to the jail for the apostles,” ^NIV “ and sent to the prison to get them,” ^BBE and “and sent to the gaol for them to be brought.” ^NJB

            If “the common prison” was a public one, as the word suggests, then the incarceration of the apostles was also public. By the same token, getting them out of prison and bringing them to the council would also be known. This would apparently accent the authority of the council, and subject the apostles to further public humiliation. Those commanding that the apostles be brought to them are a body of people, probably well over one hundred, who were poised to pronounce judgment on the men they had apprehended. It is clear that their word was considered to be with some authority, for they called for the apostles to be brought to them. However, heaven did not honor their word, and that is what will be made apparent.

THEY FOUND THEM NOT IN PRISON

            “ ²² But when the officers came, and found them not in the prison, they returned, and told, ²³ Saying, The prison truly found we shut with all safety, and the keepers standing without before the doors: but when we had opened, we found no man within,” Other versions read, “But when the officers came and did not find them in the prison, they returned and reported, saying, Indeed we found the prison shut securely, and the guards standing outside before the doors; but when we opened them, we found no one inside!” ^NKJV “But on arriving at the jail, the officers did not find them there. So they went back and reported, We found the jail securely locked, with the guards standing at the doors; but when we opened them, we found no one inside.” ^NIV “But the men who were sent saw that they were not in the prison, and came back with the news, Saying, The doors of the prison were safely shut, and the keepers were at the doors, but when they were open, there was nobody inside,” ^BBE and “But when the attendants arrived there, they failed to find them in the jail; so they came back and reported, We found the prison quite safely locked up and the guards were on duty outside the doors, but when we opened [it], we found no one on the inside.” ^AMPLIFIED

            An angel from heaven had visited the scene during the night, and no one knew what had happened – even though the prison was public, and guards were stationed at the doors. Just as in the resurrection of Christ, the Lord can effectively work without men’s knowledge, and while little is going on among them.

            What was done by the angel contradicted the conditions: the doors were securely locked, and guards were positioned at the doors. As men view things, those kind of conditions make non-violent escape impossible. The gates were locked, and could not be opened without some form of noisy and apparent force. The guards were present to prevent a violent prison break, or a hostile takeover of the prison, resulting in the forced release of the prisoners. So far as the high priest and his colleagues were concerned, they had ensured the apostles would remain in the common prison until they were ready to try them.

            Of course, none of these things were true, because heaven was also involved in this series of events. That changes the whole scenario. Men dare not allow their vision to rest on circumstance if God, Christ, and holy angels are in the picture – and when the saints are involved, heaven IS involved!

            This puts a limit on what men can do. It is why every temptation comes with a special way of escape, that the believer may be able to bear it. The faithfulness of God is at stake here. As it is written, “For no temptation (no trial regarded as enticing to sin), [no matter how it comes or where it leads] has overtaken you and laid hold on you that is not common to man [that is, no temptation or trial has come to you that is beyond human resistance and that is not adjusted and adapted and belonging to human experience, and such as man can bear]. But God is faithful [to His Word and to His compassionate nature], and He [can be trusted] not to let you be tempted and tried and assayed beyond your ability and strength of resistance and power to endure, but with the temptation He will [always] also provide the way out (the means of escape to a landing place), that you may be capable and strong and powerful to bear up under it patiently.” ^AMPLIFIED (1 Cor 10:13). If someone responds that this is referring to committing sin, and not to trials such as the one in our text, consider this. If God is over all, then despairing is sinful, for it is an expression of unbelief.

            Once again, in this text, the doctrine relating to Divine involvements with men is being lived out in valid and instructive human experience. The faithfulness of God, and the invincibility of faith are confirmed in this historic occurrence among men. Truth is being translated into life.

   THE WAY THE FLESH THINKS

            “ ²⁴ Now when the high priest and the captain of the temple and the chief priests heard these things, they doubted of them whereunto this would grow.”

            With such remarkable evidence staring them in the face, you might think the high priest, Sanhedrin, and Jewish elders would see the error of their way, yielding to the truth as the people did on the day of Pentecost (2:37). Perhaps they too will cry out, “Men and brethren, what shall we do?” After all, their judgment has been openly reversed. Surely they will be able to see it, perceiving they were wrong in their opposition to the apostles and determination to judge them.

            However, this is not the way the flesh thinks. It “is not subject to the law of God,” neither indeed can be” (Rom 8:7). It can make no sense out of the truth. As it is written, “But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned” (1 Cor 2:14). Those who imagine that religion can be governed by cold and calculating logic fail to see this aspect of things. The things of God, whether heard with the ear or seen with the eye, extend beyond the border of human reasoning. In order to profit from them, the element of faith must be found. Where that faith is not present, the most profound works and words of God cannot possibly be understood. Those who have anchored the exegesis of Scripture to logic or various forms of interpretation have not seen this, and have brought a great disadvantages to the church.

WHEN THEY HEARD, THEY DOUBTED OF THEM

            “Now when the high priest and the captain of the temple and the chief priests heard these things they doubted of them . . . ” Other versions read, “Now when the captain of the temple guard and the chief priests heard these words, they were greatly perplexed about them” ^{NASB “}were greatly troubled,” ^BBE “As the captain of the temple police and the chief priests heard these things, they were baffled about them,” ^{CSB “}they were astonished at them,” ^MRD “were at a loss about them” ^{NAB “}they were frantic,” ^NJB “The captain of the temple and the most important priests heard this, They were confused.” ^{IE “}they were utterly at a loss with regard to it^{,” WEYMOUTH}“Now when the military leader of the temple area and the chief priests heard these facts, “they were much perplexed and thoroughly at a loss about them,” ^AMPLIFIED and “they were completely mystified at the apostles' disappearance.” ^PHILLIPS

            Something had happened that was completely outside the boundaries of nature. The fact and implications of the work extended beyond the perimeter of human wisdom. This was particularly difficult for the Sadducees, who did not believe in things outside the realm of human experience. They refused to acknowledge the resurrection and the existence of angels and spirits. To them, an unseen world, unseen personalities, and supernatural power were all foolish.

            Even though there are involvements now between this present world and the one to come, they are not apparent. Therefore, those without faith cannot perceive them. It is impossible. Couple that with the theology of the Sadducees, who denied the resurrection and the existence of angels and spirits, and you account for the utter blindness of this court. It was, in fact, a blind judicial court, devoid of any understanding in the very matter they were judging.

            Therefore, since what has happened cannot be accounted for within the framework of their wisdom, they “doubted” – that is, they were thrown into a state of consternation. The word translated “doubted” means, “to be entirely at a loss, to be in perplexity.” ^THAYER Their wisdom was like a withered hand that could not take hold of this fact. They could not even see it from afar, and were like blind men being told of something that could not be touched or sensed in any way other than that of sight.

            In my judgment, a lot of wasted time is spent in the Christian world trying to convince such men of the truth. Of whatever worth the field of Apologetics may appear, in view of this text it certainly cannot be one of preeminent value. Precisely how would you go about convincing the court in this text of the real nature of the apostles’ deliverance? How could you possibly substantiate that an angel delivered them, when the larger part of the court did not even believe angels existed? And how could you prove the gates were opened without a key, or any noise, or completely apart from the knowledge of those who were keeping them safe?

            That is why these men were “greatly perplexed,” ^NASB “greatly troubled,” ^BBE “astonished,” ^MRD “at a loss,” ^NASB “frantic,” ^NJB “confused,” ^IE and “completely mystified.” ^PHILLIPS They were so hard of heart they would not admit they had sinned, or even that they had made a mistake in their judgment. That is simply not the way in which the flesh thinks. When it confronts the mind of God or the works of God, the flesh grows even more hostile, refusing to admit that it has been thoroughly frustrated. It rather chooses to believe it is just at a temporal loss for words. However, given due time, flesh imagines it will be able to figure it all out.

            Fleshly thinking, in reality, is irrational rationality, foolish wisdom, and unreasonable reasoning. That is why it is ignorance gone to seed to reach into that domain to account for the things of God, explain them, or comprehend them.

WHEREUNTO THIS WOULD GROW

            “ . . . whereunto this would grow.” Other versions read, “they wondered what the outcome would be,” ^NKJV “as to what would come of this,” ^NASB“wondering what might be going on,” ^NRSV “about what might be the end of this business,” ^BBE ““what this would come to,” ^DARBY “about what could have happened,” ^GWN “and they studied what this could mean,” ^MRD“they wondered what could be happening,” ^NJB “wondering what would happen next and where all this would end,” ^LIVING “They wondered, `What will happen because of this?,’” ^IE “wondering what would happen next,” ^WEYMOUTH, wondering into what this might grow,” ^AMPLIFIED and “and wondered what further developments there would be.” ^PHILLIPS

            The idea here is that the court did not know what to do – what road to take from here. You could view them as thinking, “What can we do now, when even the attempt to incarcerate them has failed?” Herod had the same kind of response when He heard of the mighty deeds being done by Jesus. “Now Herod the tetrarch heard of all that was done by him: and he was perplexed, because that it was said of some, that John was risen from the dead” (Luke 9:7). There was no further basis for confidence – they could not think of anything else to do. Their wisdom had run out – or, to put it more accurately, the poverty of both their wisdom and their power had been confirmed and made known.

            One might imagine that these men would now abandon their efforts to suppress the preaching of the apostles. Did it not make sense to now cease from such vain attempts? However, that is not the way the flesh thinks. It does not give up, call for a truce, or throw in the towel. Hard hearts do not yield. Whether it is the blinded sodomites of Sodom wearying themselves trying to find a door (Gen 19:11), or the frustrated Jewish council and elders trying to suppress the preaching of Jesus, flesh is relentless. That is why we cannot be casual or slothful in dealing with “the old man,” which is the flesh personalized. Our bodies, for example, which are the vehicle used for the ultimate expression of the flesh, must be forcibly subdued and brought into subjection (1 Cor 9:27). The body cannot be brought to the point where it volunteers to do what is good and acceptable in the eyes of the Lord. When it comes to the newness of life, everything about it is unreasonable and foolish to the natural man. There is no possible way of presenting the things of God so that they become appealing, sensible, and desired by those who remain in the flesh. Those who engage in such efforts are wasting all of the time. The fact that such an approach is currently fashionable does not change that reality. This text confirms that this is true. As it progresses this will become evident.

   THEY ARE STILL PREACHING!

            “ ²⁵ Then came one and told them, saying, Behold, the men whom ye put in prison are standing in the temple, and teaching the people.”

            I do not doubt that the convened court thought the men had escaped and gone into hiding. That is probably what someone directed by human understanding would do. However, the apostles had been directed by a holy angel, and not by the will of the flesh. He had directed them to return to the Temple, and speak “to the people all the words of this life.” Consequently, because they walked by faith, that is precisely where they will be found, and what they will be found doing. May God cause a revival in our part of the world that yields this kind of obedience to the truth and boldness to declare it. How sorely it is needed!

THEY ARE STANDING IN THE TEMPLE AND TEACHING THE PEOPLE

            “Then came one and told them, saying, Behold, the men whom ye put in prison are standing in the temple, and teaching the people.” Other versions read, “Then someone came and said, "Look! The men you put in jail are standing in the temple courts teaching the people,” ^NIV “Someone came and reported to them, ‘Look! The men you put in jail are standing in the temple complex and teaching the people,’” ^CSB “Then a man arrived with fresh news. 'Look!' he said, 'the men you imprisoned are in the Temple. They are standing there preaching to the people,'” ^NJB and “But some man came and reported to them, saying, Listen! The men whom you put in jail are standing [right here] in the temple and teaching the people!” ^AMPLIFIED

            How humiliating it must have been for the council to hear the report: “the men whom you put in prison.” ^NKJV The men were in the Temple, doing precisely what they had done before, just as though nothing had happened to them. The implication is that the men were calm and reposed. It was a noble display of their hearts being ruled by the peace of God. As it is written, “And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful” (Col 3:15). Here is an example of that being done. The condition was not produced by a promise of good things to come. Rather, it was the result of a great deliverance and the directions of the very angel who delivered them. The apostles were able to correlate the word of the Lord with circumstance. They could associate deliverance with duty, and therefore go about their ordained work in both peace and power, knowing the Lord was with them.

An Example of Perseverance

            Here is an example of perseverance of a different kind. Ordinarily we think of perseverance as uninterrupted continuance. In this regard, continuing in the faith would be a case in point (Acts 14:22; Col 1:23), or abiding in Christ (1 John 2:27-28), or not being moved away from the hope of the Gospel Col 1:23), or cleaving to the Lord with purpose of heart (Acts 11:23)or running the race set before us (Heb 12:1). Also, there is standing fast in the liberty for which Christ has freed us (Gal 5:1), not being weary in well doing (Gal 6:9), and holding fast the profession of our faith without wavering (Heb 10:23). These are all wide areas of consideration that involve a number of details.

            There are also focused activities in which believers are said to continue, or persevere. One such activity is prayer, which often calls for strong perseverance (Col 4:2; Eph 6:18). Another is taking heed to ourselves and to the doctrine (1 Tim 4:16). The early church continued steadfastly, or persevered, “in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers” (Acts 2:42). There is also the matter of enduring chastening (Heb 12:7). Whether we are speaking of the general focus of our lives, of the details of them, as just listed, they are all involved in being “faithful until death” (Rev 2:10), or being “steadfast and unmovable” (1 Cor 15:58).

            In this text, the activity was preaching, or teaching. That is what the apostles had been doing prior to their arrest (Acts 4:2,18). Upon being released, they were commanded to reenter the Temple and commence preaching again, speaking “to the people all the words of this life” (5:20). Promptly, the apostles reentered the Temple early in the morning, and resumed their teaching (5:21). Now, it is reported that this is precisely what they were doing – “standing in the Temple, and teaching the people” (5:25).

            This is an aspect of perseverance that has been largely lost in our day. This is a day of religious fads and trends – and they all tend to diminish preaching and teaching. Within the professed church, men of understanding and spiritual aptitude are not held in high regard. Preaching and teaching are low on the list of priorities, and are often even despised. An organizer, promoter, worship leader, or even youth leader, are often more prominent than someone who can handle aright the word of God (2 Tim 2:15). Of course, in the context of this passage, such exaltations would at once appear to be what they really are – a distraction.

            When Jesus chose and ordained His apostles, He had a twofold purpose in mind: “that they should be with Him, and that He might send them forth to preach” (Mark 3:14). Now, these men are faithfully continuing in those activities – abiding in Christ by faith, and preaching, or declaring the words of “this life.”

Others Who Persevered

            In accenting the preciousness of this kind of faithfulness, allow me to briefly mention three other examples of perseverance in ordained activities. In each of these cases, a concerted effort was made by their enemies to bring a cessation to the faithfulness of the men of God. Those efforts, however, failed.

➪     DANIEL. Daniel was noted for his consistent periods of prayer. When a law was passed that forbade such prayers, he continued praying anyway (Dan 6:10).

➪     SHADRACH, MESHACH, AND ABEDNEGO. When they were commanded to bow before an idolatrous image set up by Nebuchadnezzar, these men refused to bow. When confronted with the threat of death if they did not bow, they continued in their refusal (Dan 3:17-18.

➪     JEREMIAH. When ignored and plotted against, he determined not to speak any more in the name of the Lord. Yet, God’s word was like a fire burning in his bones, and he could not refrain from speaking, for he was “weary with forbearing” (Jer 20:8-9). He therefore continued to prophesy.

            Once a person knows the will of the Lord, and is committed to the doing of it, the degree of their spiritual strength will be made known in how they respond to any opposition to their work. When they confront resistance, will they continue to do what they know to be right, or will they cease their efforts because of the fear of man? Those who trust God will continue.

   THEY BROUGHT THEM BACK, BUT FEARED THE PEOPLE

            “ ²⁶ Then went the captain with the officers, and brought them without violence: for they feared the people, lest they should have been stoned.”

            I must admit that it is heart-wrenching to read of godly men like the apostles being brought back to stand before those who are opposed to their work. They had been chosen, taught, and sent forth by the King of kings, and yet they appear to be in subjection to those who are, in every way, inferior to them. However, lest we moved into the corner of foolish speculation, there are some basic things to be considered.

            First, the Kingdom of God is not about men, but about God. There are higher purposes being served than purely personal interests and comfort.

            Second, this world is not the only world, and the injustices that take place here will not end here. There is a purpose being served that involves the revelation of the hearts of men. There is also an appointed day of judgment when all wrongs will be addressed, and the pure in heart will be fully exonerated before an assembled universe.

            Third, it is not the nature of the faith-life to put us beyond the outward reach of our enemies. Abel was not beyond the reach of Cain. Isaac was subjected to the mocking of Ishmael. Jacob had to run from Esau. Joseph was thrown into a pit by his brothers, sold to a band of Ishmaelites, and cast into prison on a false charge. The prophets were persecuted by their peers. John the Baptist was beheaded by the despot Herod. All of the apostles save one were martyred. Precisely what is there about the faith-life that leads anyone to believe they ought to be exempted from opposition or suffering?

            The thing that is to be underscored is that no amount of opposition, oppression, or even persecution can bring the work of the King to a grinding halt. The purposes of God are not overthrown, or even delayed, because of the work of His enemies. In their hearts, the apostles and those with them knew this to be true. That is why they immediately resorted to the Lord when they were first threatened. It is also why they returned to the Temple to teach when they were told to do so. They knew who was governing matters – and it was not the high priest, the Sanhedrin, the Sadducees, or the elders of the people. Those opponents were actually nothing more than pawns on ths chessboard of Divine purpose. God will use them for His own glory.

The Captain with the Officers

            This was no doubt the same captain who first joined the opposition of Peter and John following the healing of the lame man (Acts 4:1). As is characteristic of those who live according to the flesh, and are con sequently under the dominion of Satan, this “captain” learns nothing from his past experience. When told to bring the apostles to their critics, he did not remonstrate like Gamaliel would later: “And now I say unto you, Refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nought: But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God” (Acts 5:38-39).

THEY BROUGHT THEM WITHOUT VIOLENCE

            “Then went the captain with the officers, and brought them without violence . . .” Other versions read, “Then the captain went along with the officers and proceeded to bring them back without violence,” ^NASB “At that, the captain went with his officers and brought the apostles. They did not use force,” ^NIV “Then the captain and some of the police went and took them, but not violently,” ^BBE and “Then the captain went out with his men and fetched them. They dared not use any violence however.” ^PHILLIPS

            Although the precise manner in which they brought the apostles is not specified, the fact that it was “without violence,” or force, confirms that the apostles did not resist their arrest – just as they did not do previously. In them the word of Jesus was fulfilled, “But I say unto you, That ye resist not evil,” or “Do not make use of force against an evil man,” ^BBE or “offer no resistance to the wicked.” ^NJB To some, this does not seem like a proper response to those who would subject you to harm. However, in the work of the Lord, He Himself is supervising all occasions, and His servants are to trust that He will do so justly, with a due consideration of His people, and in strict adherence to the heavenly agenda. It is ever true, “They that trust in the Lord shall be as mount Zion, which cannot be moved” (Psa 125:1).

            While the Lord was doubtless in this situation, protecting the apostles from untimely danger, this was not known to the men who arrested them. Their motive for using no violence is specified.

THEY FEARED THE PEOPLE

            “ . . . for they feared the people, lest they should have been stoned.” Other versions read, “because they feared that the people would stone them,” ^NIV “for they were afraid of being stoned by the people,” ^NRSV “After all, the officer and his guards were afraid that the people would stone them to death for using force,” ^GWN “for they were afraid the people would kill them if they roughed up the disciples) and brought them in before the Council,” ^LIVING and “for they dreaded the people lest they be stoned by them,” ^AMPLIFIED

            This is the means through which the Lord protected the apostles – the favor of the people. Beginning with the day of Pentecost, believers were given “favor with all the people” (Acts 2:47). Shortly before the occasion of our text, “the people magnified” the apostles and those who were joined to them (5:13).

            John the Baptist’s enemy, Herod encountered the same obstacle, being afraid to do him harm because of the people. “And when he would have put him to death, he feared the multitude, because they counted him as a prophet” (Matt 14:5). When Jesus asked the chief priests and elders concerning the origin of the baptism of John, “they reasoned with themselves, saying, If we shall say, From heaven; he will say unto us, Why did ye not then believe him? But if we shall say, Of men; we fear the people; for all hold John as a prophet” (Matt 21:25-26).

            Often the enemies of the Lord Jesus were put at this same disadvantage because of the people, fearing to do harm to the Lord. When they consulted among themselves about how they might kill Him, “But they said, Not on the feast day, lest there be an uproar among the people” (Matt 26:5). Again it is written, “And the chief priests and the scribes the same hour sought to lay hands on him; and they feared the people: for they perceived that he had spoken this parable against them” (Luke 20:19). And again, “And the chief priests and scribes sought how they might kill him; for they feared the people” (Luke 22:2).

            This kind of favor among the people is not to be sought. It is the result of the grace of God, who gives such favor to His children as He deems best. There are numerous references to this gracious manner of the Lord.

➪     THE NATION OF ISRAEL. It is also said of Israel, “And the LORD gave the people favor in the sight of the Egyptians” (Ex 11:3a).

➪     MOSES. It is also said of Moses, “Moreover the man Moses was very great in the land of Egypt, in the sight of Pharaoh's servants, and in the sight of the people” (Ex 11:3).

➪     JOSEPH. Of Joseph it is written, “But the LORD was with Joseph, and showed him mercy, and gave him favor in the sight of the keeper of the prison” (Gen 39:21). “And delivered him out of all his afflictions, and gave him favor and wisdom in the sight of Pharaoh king of Egypt; and he made him governor over Egypt and all his house” (Acts 7:10).

➪     DANIEL. It is written of young Daniel, “Now God had brought Daniel into favor and tender love with the prince of the eunuchs” (Dan 1:9).

➪     PRAYED FOR. When king Solomon prayed for the people at the dedication of the Temple, he asked the Lord to cause Israel’s captors to have compassion on them. “And forgive thy people that have sinned against thee, and all their transgressions wherein they have transgressed against thee, and give them compassion before them who carried them captive, that they may have compassion on them” (1 Kgs 8:50). The Psalmist acknowledged that Solomon’s prayer was answered. “He made them also to be pitied of all those that carried them captives” (Psa 106:46).

➪     EZRA. Ezra confessed that God had given him favor with king Artaxerxes: “Blessed be the LORD God of our fathers, which hath put such a thing as this in the king's heart, to beautify the house of the LORD which is in Jerusalem: and hath extended mercy unto me before the king, and his counselors, and before all the king's mighty princes” (Ezra 7:27-28).

➪     NEHEMIAH. When Nehemiah was preparing to go before the king Artaxerxes concerning a trip to Jerusalem to restore its walls, he asked the Lord to give him favor with the king. He knew the extent of Divine power. “O Lord, I beseech thee, let now thine ear be attentive to the prayer of thy servant, and to the prayer of thy servants, who desire to fear thy name: and prosper, I pray thee, thy servant this day, and grant him mercy in the sight of this man. For I was the king's cupbearer” (Neh 1:11). He was granted that favor (Neh 2:4-8).

➪     THE REASON STATED. Solomon traced such marvelous favor to a man’s ways pleasing the Lord. “When a man's ways please the LORD, He maketh even his enemies to be at peace with him” (Prov 16:7).

➪     

            This is an aspect of God’s dealings with His people that must be faithfully declared. Too often it is hidden from the people because of an the vaunting of human wisdom. When men alter their conduct with a mind to obtain the approval of men, they abruptly cease to be servants of Christ. Therefore Paul, wrote, “For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ” (Gal 1:10).

            As reported in this text, the approval of the people was the result of the apostles and their brethren pleasing God. It was God Himself who caused the people to approve of them and magnify them. He opened their eyes to see comely traits that could not even be seen by the high priest and those aligned with him.

            Those who preach and teach must learn to trust God in this area. If they will devote themselves to preaching His truth, and as it is appropriate and in keeping with the will of God, He will give them favor with the people. This will not always be the case, and we ought not to be so naive as to think it is. However, when our ways, or manners, are pleasing to the Lord, and as we are involved in a labor “in the Lord, “ it is often God’s good pleasure to give us “favor with men.” Such times are to be received with thankfulness, and used for the glory of God. They are occasions of peace, when spiritual progress can be made. Of such circumstances it is written, “And the fruit of righteousness is sown in peace of them that make peace” (James 3:18). That is all in addition to times when we are protected from Satan’s malice.

   CARNAL JUDGES FACE SPIRITUAL MEN

            “ ²⁷ And when they had brought them, they set them before the council: and the high priest asked them, ²⁸ Saying, Did not we straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man's blood upon us.”

            I have often pondered the relative absurdity of those who are “kings and priests unto God” (Rev 1:5-6), who have faithfully discharged their stewardship, being brought before the tribunals of men. It is one of the great paradoxes that accompanies our tenure in this present evil world. When the sons of God conduct themselves in this world as those who are “Wise as serpents and harmless as doves” (Matt 10:16), this kind of circumstance confirms the hostility of the world against them. Even though there is “none occasion of stumbling” in them (1 John 2:10), and they have given “none occasion to the adversary to speak reproachfully” (1 Tim5 :14), yet they may be summoned before the judges of the earth as though they were evil doers. Such is the case in our text.

            A word ought to be added about those who do wrong and suffer for it. Solemnly we are told, “But let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other men's matters” (1 Pet 4:15). If such an occasion should arise, and the professed Christian bears up under the punishment, that is of no account before God. As it is written, “For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God” (1 Pet 2:20). If a professing Christian has broken the laws, failed to pay his taxes, been slothful on the job, or been guilty of some form of immorality, there is no merit in taking the punishment patiently – as men would say, taking responsibility for their actions. This ought to be done, but there is no value in it.

            It is the duty of transgressors to bear up under their punishment. If they do not care for such experiences, then let them “abstain from all appearance of evil,” as they are enjoined to do (1 Thess 5:22).

            In our text, men are suffering “for righteousness’ sake” (Matt 5:10). The opposition is the result of the wicked plotting “against the just” (Psa 37:12). The “just” are doing “well,” and yet they are suffering for it (1 Pet 2:20).

            All of this is strange to those who seek the approbation of men, and tailor their religion so that it is not abrasive to the flesh. Those who do such things are not serving the Lord, and they are not thinking about serving Him. With them, popularity in the world and the reception of men is all important. However, “newness of life” provides no place for such ambitions.

 THEY SET THEM BEFORE THE COUNCIL

            “And when they had brought them, they set them before the council: and the high priest asked them . . .” Other versions read, “And when they had brought them, they stood them before the Council. And the high priest questioned them,” ^NASB “Having brought the apostles, they made them appear before the Sanhedrin to be questioned by the high priest,” ^NIV “And they took them into the Sanhedrin, and the high priest said to them,” ^BBE “And when they had brought them, they placed them before the whole council; and the high priest began to say to them,” ^MRD “Then they brought the apostles before the high council, where the high priest confronted them,” ^NLT “The soldiers brought the apostles to the Jewish Council and made them stand before their leaders. The high priest questioned the apostles,” ^IE “So they brought them and set them before the council (Sanhedrin). And the high priest examined them by questioning,” ^AMPLIFIED and “So they brought them in and made them stand before the Sanhedrin. The High Priest called for an explanation.” ^PHILLIPS

            Many of God’s people have experienced standing before religious authorities to give an account for the manner in which they faithfully served Christ. Such a circumstance accents the boldness of religious flesh that will openly oppose the work of Christ, even though there has been abundant confirmation of its truth. Consider the marvelous things that had been wrought in the case before us.

➪     A man who was lame from his mother’s womb had been healed (3:2).

➪     The healed man had gone through the Temple, leaping and praising God (3:8).

➪     Peter and John had preached through Jesus the resurrection of the dead (4:2).

➪     The crucified, risen, and enthroned Jesus had been preached to the people (3:12-26; 4:8-13).

➪     5,000 men had believed (4:4).

➪     A marvelous display of selflessness was taking place among the believers (4:32).

➪     A Divine judgment had occurred within the church, and had been made known (5:1-11).

➪     The people had magnified the believers, with no disruptive display or violence (5:13.

➪     The apostles had miraculously disappeared from the prison into which the council had thrown them (5:19,23).

➪     The apostles were found in the Temple teaching the people (5:25).

            Although none of these things caused an insurrection among the people, or were directed against the Temple authorities, the apostles were treated as though that was the case. And why was this so? Because truth is abrasive to those who refuse to embrace it. Good and honorable works appear quite differently to the institutions they do not promote. The apostles could say of this occasion what Paul said about one of his experiences: “And they neither found me in the temple disputing with any man, neither raising up the people, neither in the synagogues, nor in the city” (Acts 24:12).

            There were probably more people in the Temple than was ordinary, and none of them were causing any trouble. No one was attempting to stir up the people against the authorities. Yet, here the apostles stand before the Jewish council just as though they were violators of the Law of Moses, and had broken one of the commandments of God. This incident fulfills a word spoken by Isaiah: “That make a man an offender for a word, and lay a snare for him that reproveth in the gate, and turn aside the just for a thing of nought” (Isa 29:21).

DID NOT WE COMMAND YOU?

             ^{“ 28} Saying, Did not we straitly command you that ye should not teach in this name?” Other versions read, “saying, "We gave you strict orders not to continue teaching in this name,” ^NASB “We gave you strict orders not to teach in this name,” ^NIV “We gave you very clear orders not to give teaching in this name,” ^BBE “Did we not strictly charge you, to teach no person in this name?” ^MRD “Didn't we tell you never again to preach about this Jesus?,” ^LIVING “Did we not positively forbid you to teach anymore on this authority,” ^WILLIAMS “We strictly forbade you, did we not, to teach about this Name,” ^MONTGOMERY “We definitely commanded and strictly charged you not to teach in or about this Name,” ^AMPLIFIED and “We gave you the strictest possible orders," he said to them, "not to give any teaching in this name (of Jesus).” ^PHILLIPS

            Those who have an inordinately high regard for human authority cannot understand why followers of the Lord do not have such a view. Such people attach great weight to their own words, which can be buttressed by nothing more than their position.

            Now Caiaphas the high priest puts the all-important question to the apostles: “Saying, Did not we straitly command you that ye should not teach in this name?” Their reference is to the first time they arrested Peter and John, yet could find no justifiable reason to retain them in prison. Of that occasion it is written, “And they called them, and commanded them not to speak at all nor teach in the name of Jesus” (4:18). At that time, without being intimidated at all by their word, Peter and John responded to the council, “Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. For we cannot but speak the things which we have seen and heard” (4:19-20).

            Now, the high priest speaks just as though the actions of Peter and the apostles make no sense at all – even though Peter and John had plainly said they were not going to honor the demands of the Temple authorities. This is the manner of the flesh – to absolutely miss the significance of words of truth. This is because the fleshly life is lived out in a low zone – in the dark, where things cannot be comprehended.

            Do not be intimidated when the opponents of truth speak as though they have real authority. They do not! A case may have been made for the legitimacy of

high priest’s authority, but it would have fallen to the ground. The office of the high priest had to do with “things pertaining to God” (Heb 5:1). That was the purpose for the office, and Caiaphas should have known it. When he heard the words of the apostles, he should have stepped forward and commended them, giving thanks to God for the revelation of the truth. The fact that he did not put the stamp of rejection upon his work.

            Those who have sought to preach and teach in the name of Christ may very well face blustering church authorities who refuse to acknowledge the truth of what they are saying. Such men are not to be approached as though they had a single mote of authority. Anyone who opposes the truth is outside the boundary of legitimate authority. No obedience should be rendered to anyone who requires a compromise in, or cessation of, the declaration of the truth. Woe to that man who caves in to such carnal people!

YOU HAVE FILLED JERUSALEM WITH YOUR DOCTRINE

            “ . . . and, behold, ye have filled Jerusalem with your doctrine . . .” Other versions read, “and now Jerusalem is full of your teaching,” ^BBE “Yet, you've filled Jerusalem with your teachings,” ^GWN “And instead you have filled all Jerusalem with your teaching,” ^LIVING “yet here you have flooded Jerusalem with your doctrine,” ^AMPLIFIED “You have been teaching all over Jerusalem,” ^CEV and “but see what you have done! You have spread your teaching all over Jerusalem.” ^GNB

            The authorities had told the apostles to stop preaching altogether. Instead, after they had prayed and been endued with power, they increased their preaching, doing so in the very place where they were commanded to cease teaching in the name of Jesus.

            The record does not say the apostles went throughout the city preaching the Gospel, although I do not doubt that they declared the Good news wherever they went. Up to this point, the focal point of their proclamation was where the disciples were gathered (2:1,46), and in the Temple (Acts 2:46; 3:1-10; 4:1; 5:20).

            Among other things, this confirms that the commission of Jesus was being carried out: “And that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem” (Luke 24:47).

            The spread of the Gospel throughout Jerusalem was probably owing to those who had heard, believed, and obeyed the Gospel. People from all parts of the city had heard the Gospel beginning at Pentecost, and during the days following. It is the nature of the Gospel to inflame the hearts of those who comprehend it, so moving them that they cannot help but speak. If, when David believed, it moved him to speak (:Psa 116:10), and if that same “spirit of faith” moved others to speak (2 Cor 4:13), why would the Gospel not continue to have the same effect upon believers? If the word of prophesy delivered to Jeremiah provoked him to speak (Jer 20:9), what can be said of those in whom the word of Christ is dwelling “richly” (Col 3:16).

The Spreading Nature of the Gospel

            Those who embrace the Gospel, believing on the Lord Jesus, are prone to speak about it, and to testify of their deliverance. To put it another way, in the economy of redemption, it is possible for the word of the Gospel to have “free course,” spreading rapidly ^NASB and being glorified (2 Thess 3:1). This is elsewhere described as the word God being “increased” (Acts 6:7), or growing and being “multiplied” (Acts 12:24). Again, it is written of the preaching of the Gospel in Ephesus, “So mightily grew the word of God and prevailed” (Acts 19:20). In his letter to the Colossians, Paul depicted this growth as the Word producing fruit. “. . . the word of the truth of the gospel; which is come unto you, as it is in all the world; and bringeth forth fruit, as it doth also in you, since the day ye heard of it, and knew the grace of God in truth” (Col 1:5-6).

            Isaiah prophesied of the remarkable productivity of God’s Word. “For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: so shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it” (Isa 55:11). The accomplishments of the Word of God, particularly the Gospel of Christ, which is its nucleus, were encompassed in the cursory observation of the high priest: “ye have filled Jerusalem with your doctrine.”

Your Doctrine

            Notice that with which Jerusalem, according to Caiaphas, had been filled: “your doctrine,” or “your teaching.” ^NASB

            In some professed Christian circles, “doctrine” is despised. Some even affirm they have no doctrine – which is really not the truth. The word “doctrine” means “teaching” (noun), or the things that are being taught. Lexically, the word used here means “teaching, that which is taught.” ^THAYER

            If you were to ask the average church member what their congregation teaches, you might be surprised at how they would stammer and stutter. I know a number of ministers, some of which are well known, yet I have no idea what they actually teach. They do not speak of their doctrine themselves, and those who sit under them never speak of it either. This was not the case with the apostles. Even their enemies knew their doctrine – what they taught.

            “Sound doctrine” has a particular thrust. It is a message from another world that draws men out of this world. Referring to this doctrine as the Gospel, Peter wrote, “Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into” (1 Pet 1:12). The Holy Spirit came down from heaven with a message. When He filled Christ’s people, that is the message, or doctrine, they taught.

            The message is of the Lord Jesus Christ, what He did, is doing, and will do. He is the heart and core of the doctrine, and without Him teaching falls dead to the ground. If men make the family, the nation, personal health and wealth, or the ability to do great things, the heart of their message, they are only handling a stinking corpse, and it will breed nothing but death. You cannot emphasis what is passing away and have the blessing of God upon it. Such a message cannot promote life, for life cannot be maintained by something that is itself dying, or passing away.

            The true doctrine promotes and sustains faith and hope, both of which are essential to the maintenance of life. If men do not have faith, they cannot please God (Heb 11:6). If they do not have hope, they cannot be part of Christ’s house (Heb 3:6).

            True doctrine points toward, and clarifies, God’s “eternal purpose” and “the world to come,” in which that purpose will be fully realized (Eph 3:11; Heb 6:5). Where these things are not becoming clearer and clearer, preaching and teaching is deficient, to say the least. It is quite possible that it could even be called “damnable doctrines” (2 Pet 2:1). Erroneous doctrine cannot clarify what God has determined, what He is doing, of what will occur after the world has passed away. That ought to be so evident that it requires no further explanation. Yet, there is an astounding volume of preaching that has no association with Divine determination or ultimate destiny.

            The “apostles’ doctrine” has a center point – a hub upon which every facet of teaching turns. Regarded as a Person, that hub is Jesus Christ in whom “the fulness of the Godhead” dwells “bodily” (Col 1:19; 2:9). Every facet of the truth of God connects directly to Him. In Jesus alone the meaning is unlocked, and only in Him can the appointed benefits be effectively experienced, or realized. A few of the subjects of Divine exposition are included in the chart entitled, “The Pivotal Point.”

➪     Redemption has to do with the means through which men are brought back to God.

➪     Justification relates to the removal of guilt and the appropriation of righteousness.

➪     Sanctification is associated with being made suitable for Divine use.

➪     Forgiveness deals with the removal of the debt incurred by sin, and the cleansing of the conscience as well.

➪     Acceptance has to do with God receiving us freely, and doing so justly and to His own glory.

➪     Access to God relates to appropriating the resources required to come to Him through Christ.

➪     Peace with God is required if we are to have any profitable dealings with Him. It involves the removal of the barrier between God and man that was caused by sin, and the awareness of that removal within the renewed heart.

➪     An inheritance is associated with the things God has prepared for those who love Him. It is what the children of God will receive after the world has passed away, all enemies have been banished, and we are forever with the Lord.

➪     The role in the body of Christ relates to our ministry to the brethren of Christ now, and what we will be doing in the world to come.

➪     Eternal hope is what is given to those who are joined to the Lord. It is the stabilizing factor of life, being likened to an anchor. It involves a persuasion of our identity with Christ, a longing to be with Him, and the anticipation of His return.

            While the details of all of these matters is not spelled out in our text, they are all resident in the doctrine the apostles preached – the doctrine that had pervaded the whole of Jerusalem.

            While this doctrine may sound wonderful to you, this was not the case with the high priest, Temple guard, Sanhedrin, and the elders of the people. The reason for their discontent with what the apostles were teaching is that it did not promote their agenda. In fact, it posed a threat to them, as is evident in their next expression.

YOU INTEND TO BRING THIS MAN’S BLOOD ON OUR HEADS

            “ . . . and intend to bring this Man's blood upon us.” Other versions read, “and are determined to make us guilty of this Man's blood,” ^NIV “and you are attempting to make us responsible for this man's death,” ^BBE “and purpose to bring upon us the blood of this Man,” ^DARBY “and you have a mind to bring the blood of this Man upon us,” ^DOUAY “You want to take revenge on us for putting that man to death,” ^GWN “and are determined to make us guilty of this Man's blood,” ^NIB “and seem determined to fix the guilt for this man's death on us,” ^NJB“and intend to bring the blame for this man's death on us,” ^LIVING “and now want to bring on us the people's vengeance for this man's death,” ^WILLIAMS and “and what is more you are determined to fasten the guilt of that man's death upon us!” ^PHILLIPS

            The idea here expressed is that, by stirring up the people, and possibly even the Romans, the high priest and his group would be seen as crucifying the Lord of glory – the One who was presently blessing the people. Already they had feared the people might stone the arresting officers, and so they were cautious about the manner in which the apostles were apprehended and brought to the high priest and his court.

            It appears that the guilty conscience of these men cringed at every word of the apostles, for they were pointed in their preaching. Remember the thundering words of Peter: “ . . . ye have taken, and by wicked hands have crucified and slain . . . But ye denied the Holy One and the Just, and desired a murderer to be granted unto you; and killed the Prince of life . . . Jesus Christ of Nazareth, whom ye crucified . . . This is the stone which was set at nought of you builders, which is become the head of the corner” (Acts 2:23; 3:14-15; 4:10-11).

            At the time of Jesus’ death, they thought nothing of their opposition to Him, and were aggressive to rid themselves of Him. When Jesus confessed to this very high priest that He was “the Christ, the Son of God,” he tore his clothes and said Jesus was guilty of blasphemy. When he asked the court what they had to say about it, they responded, “He is deserving of death” ^NKJV (Matt 26:64-66). At that time, they thought nothing of spitting in Christ;’s face, pummeling him with their fists, and mocking Him (Matt 26:67-68). This is the group that bound Jesus, and delivered Him to Pilate (Matt 27:2). This is the group who persuaded the people to ask for the release of Barabbas and crucify Jesus (Matt 27:20). They cried out multiple times for Jesus to be crucified (Matt 27:22-23). When Pilate remonstrated, saying he could find no fault in the man, these were among those who cried out, “His blood be on us and all our children” (Matt 27:25).

            Now, whimpering like little children, they are acting as though they had nothing at all to do with the death of Jesus. But they are completely wrong in their assessment of the apostles. These men were not stirring up the people to take revenge on the high priest and his ungodly court. Rather, they had apprised the people that they knew all of this was done in ignorance (Acts 3:17). They had held out the scepter of Jesus, and declared that their sins could be “blotted out,” and then “times of refreshing” could come upon them “from the presence of the Lord” (3:19). Satan, however, had “blinded” the minds of these leaders, “lest the light of the glorious light of the gospel of Christ, who is the Image of God, should shine unto them” (2 Cor 4:4). Therefore their hearts remained hard as adamant stone, and they continued in their opposition to the truth – even though this was “the day of salvation” and the “accepted time” (2 Cor 6:2) and a “new and living way” to God had been “consecrated” (Heb 10:20), by which men could come to God. Jesus had been exalted “to be a Prince and a Savior, for to give repentance to Israel, and forgiveness of sins” (Acts 5:31). However, none of these realities can be seen by those who are deluded by the evil one. So far as they are concerned these things do not even exist, for they are outside of the flesh and the natural man, and thus beyond their reach. They are confined to the realm over which the prince of the power of the air presides.

            Whatever men may postulate about the freedom of the human will, and the power of choice, there is no man who is free to choose what he himself cannot perceive. Volitional capacities are of no consequence or value when the truth is not known, or cannot be seen. Such a soul is in a bondage of the worst sort. If the gospel is, as Scripture affirms, “hid to them that are lost, in whom the god of this world hath blinded the minds of them that believe not,” precisely in what sense is the will free? God “hid” the truth from them, and Satan “blinded” their minds. Exactly what natural capacity is there that can overcome these monumental obstacles?

   CONCLUSION

            In this text we have seen the  hostility that is produced by a purely traditional religion. When men embrace a second-hand view of the truth – one that has been filtered through human understanding – it insulates the soul against truth’s power. This bondage can only be broken by God commanding the light of the knowledge of the glory of God to shine into the heart (2 Cor 4:6). However, this marvelous command is coupled together with the Gospel, which is the vehicle through which the power is realized (Rom 1:16). If that Gospel is spurned, the Divine bondage-breaking commandment will not be uttered. In that case, the hostility of the unbeliever grows in direct proportion to one’s exposure to the Gospel.

            If it is countered that God struck down Saul of Tarsus with a blazing light, bringing him to acknowledge the truth of Jesus, it must be remembered that Saul had been wrestling with his own response to the Gospel preached by Stephen, and perhaps other things as well. Jesus plainly said to him, “It is hard for thee to kick against the pricks” (Acts 12:4). The Holy Spirit had been working in Saul, in some way convicting him of sin, righteousness, and judgment (John 16:8-11). At the time Jesus encountered him on the road to Damascus, he was not in the same condition as the men of our text – Caiaphas, the Sanhedrin, and the elders of Israel.

            Throughout the book of Acts we will see this hostility surfacing again and again – particularly among the Jews. It will also be seen erupting in the idolaters of Ephesus (Acts 19:28-34). Truth and the lie are inextricably locked in combat, opposing each other. Good and evil, and right and wrong are opposed to each other. What issues forth from Christ cannot be reconciled to things coming from Satan. The temporal and the eternal cannot be merged. No person can set their affection on things above and maintain a primary interest in things on the earth.

            All of that explains why the truth causes the outbreak of opposition among those who have not received a love for it, yet are devoted to some humanly-devised form of religion. There is a sense of the friction between revealed religion and traditional religion that goes beyond the perimeter of intelligence. It inflames the emotion, and causes those opposed to the truth to speak and act unreasonably. It may move them to cry out against Jesus “Crucify Him! Crucify Him!” It may move them to ignore the fact that they cannot resist the wisdom of Stephen, and attempt to hire men to lie about him. Such hostility can move the Jews to have Paul beaten with forty strives save one, five times. It can even move them to stone Paul, then drag his body out of the city as though it was a piece of garbage.

            We cannot afford to allow ourselves to think that those who do not love the truth will respect us because we are harmless, or that they will listen politely to us because we come to help them. God can cause this to happen, to be sure. But it is also true that He does not always do so, as our text confirms. The record in Acts reflects the real situation.