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Peter’s Response to the Leaders – Part 1

Passage To Study: Acts 4:1-10

1Now as they spoke to the people, the priests, the captain of the temple, and the Sadducees came upon them, 2being greatly disturbed that they taught the people and preached in Jesus the resurrection from the dead. 3And they laid hands on them, and put them in custody until the next day, for it was already evening. 4However, many of those who heard the word believed; and the number of the men came to be about five thousand.

5And it came to pass, on the next day, that their rulers, elders, and scribes, 6as well as Annas the high priest, Caiaphas, John, and Alexander, and as many as were of the family of the high priest, were gathered together at Jerusalem. 7And when they had set them in the midst, they asked, “By what power or by what name have you done this?”

8Then Peter, filled with the Holy Spirit, said to them, “Rulers of the people and elders of Israel: 9If we this day are judged for a good deed done to a helpless man, by what means he has been made well, 10let it be known to you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, by Him this man stands here before you whole.

(Verse 1) - The priests - It is probable that these priests were a part of the Sanhedrin, or Great Council of the nation. It is evident that they claimed some authority for preventing the preaching of the apostles.  One can certainly understand their claim – as they were ostensibly the leaders of the religion and responsible before God for their teaching.  It makes sense that they would be concerned that they receive the proper teaching and be shielded from falsehood.  It would be understandable, that is, if these self-same men had not already demonstrated themselves completely corrupt and not-in-the-slightest interested in true spirituality and completely out of touch with the God they professed to serve.

The captain of the temple – (See Matt. 26:47; Luke 22:4). This was the commander of the guard stationed chiefly in the tower Antonia, especially during the great feasts; and it was his duty to preserve order and prevent any tumult. He came at this time to prevent a tumult or suppress a riot, as it was supposed that the teaching of the apostles and the crowd collected by the healing of the lame man would lead to a tumult.  The odd thing is that there is no real hint of any disturbance, at least not one sufficient to cause the Captain of the guard to be concerned.  This is, very obviously another of the abuses of power on the aprt these Jewish leaders.

And the Sadducees – (See Matt. 3:7). One of the doctrines which the Sadducees maintained was, that there was no resurrection of the dead. Hence, they were particularly opposed to the apostles for preaching it, because they gave so clear proof that Jesus had risen, and were thus spreading the doctrine of the resurrection among the people.

Came upon them - This expression implies that they came in a sudden and violent manner. (See Luke 20:1).

(Verse 2) - Being grieved - The word thus translated occurs in only one other place in the New Testament (Acts 16:18). It implies more than simple sorrow; it was a mingled emotion of indignation and anger. It is important to understand that they did not grieve because they thought it a public calamity, but because it interfered with their authority and opposed their doctrine. It means that it was painful to them, or they could not bear it. It is often the case that bigots, and people in authority, have this kind of grief, at the zeal of people in spreading the truth, and thus undermining their influence and authority.

That they taught the people - The ground of their grief was as much the fact that they should presume to instruct the people as the matter which they taught them. They were offended that unlearned Galileans, in no way connected with the priestly office, and unauthorized by them, should presume to set themselves up as religious teachers. They claimed the right to watch over the interests of the people, and to declare who was authorized to instruct the nation. It has been no unusual thing for men in ecclesiastical stations to take exceptions to the ministry of those who have not been commissioned by themselves. Such men easily fancy that all power to instruct others is lodged in their hands, and they oppose others simply from the fact that they have not derived their authority from them. The true question in this case was whether these Galileans gave proof that they were sent by God. The working of the miracle in this case should have been satisfactory. We have here, also, a striking instance of the fact that men may turn away from evidence, and from most important points, and fix their attention on something that opposes their prejudices, and which may be a matter of very little moment. No inquiry was made whether the miracle had been really performed; but the only inquiry was whether they had conformed to their views of doctrine and order.  As we have already noted, we might be impressed with their zeal to protect the people from what they considered to be false doctrine, had they not already (and repeatedly) demonstrated what the reality of their wicked hearts was.

And preached through Jesus  - The Sadducees would be particularly opposed to this. They denied the doctrine of the resurrection, and they were troubled that the apostles proclaimed proof of it so strong as the resurrection of Jesus. It was perceived that this doctrine was becoming established among the people; multitudes believed that he had risen; and if he had been raised up, it followed also that others would rise. The Sadducees, therefore, felt that their cause was in danger, and they joined with the priests in endeavoring to arrest its spread among the people. This is the account of the first opposition that was made to the gospel as it was preached by the apostles. It is worthy of remark that it excited so much and so speedily the enmity of those in power, and that the apostles were so soon called to test the sincerity of their attachment to their Master. They who but a few days before had fled at the approach of danger, were now called to meet this opposition, and to show their attachment to a risen Redeemer; and they did it without shrinking. They showed now that they were indeed the true friends of the crucified Savior, and this remarkable change in their conduct is one of the many proofs that they were influenced from above.

(Verse 3) - Put them in hold - That is, they took them into “custody,” or into safe keeping. Probably they committed them to the care of a guard.

Eventide - Evening. It was not convenient to assemble the council at night (though this had not caused them pause in the case of Jesus just a few weeks earlier). This was, moreover, the time for the evening prayer or sacrifice, and it was not usual to assemble the Sanhedrin at that hour.

(Verse 4) - Howbeit - But; notwithstanding.

Many of them  - This was one of the instances, which has since been so often repeated, in which persecution is seen to have a tendency to extend and establish the faith which it was designed to destroy. It finally came to be a proverb that “the blood of the martyrs is the seed of the church”; and there is no lesson which men have been so slow to learn as that to oppose and persecute men is the very way to confirm them in their opinions and to spread their doctrines. It was supposed here that the disciples were few; that they were without power, wealth, and influence; and that it was easy to crush them at once. But God made their persecution the means of extending, in a signal manner, the truths of the gospel and the triumphs of his word. And so in all ages it has been, and so it ever will be.

And the number  - It seems probable that in this number of 5,000 there were included the 120 persons who are mentioned in Acts 1:15, and the 3,000 people who were converted on the day of Pentecost, (Acts 2:41). It does not appear probable that 5,000 would have been assembled and converted in Solomon’s porch (Acts 3:11) on occasion of the cure of the lame man. Luke doubtless is saying that, up to this time, the number of persons who had joined themselves to the apostles was about 5,000. On this supposition, the work of religion must have made a very rapid advance. How long this was after the day of Pentecost is not mentioned, but it is clear that it was at no very distant period; and the accession of near two thousand to the number of believers was a very striking proof of the power and presence of the Holy Spirit.

Of the men - Of the “persons.” The word “men” is often used without reference to sex, (Luke 11:31; Rom. 4:8; 11:4) and we ought to make the number larger, thinking that women and children were to be added to this number.

(Verse 5-6) - Their rulers - The rulers of the Jews; doubtless the members of the Sanhedrin, or Great Council of the nation. (Compare Acts 4:15, Matt. 2:4; 5:22). The expression “their rulers” looks as if this book was written for the Gentiles, or Luke would have said our rulers.

Elders - Presbyters, or those who were chosen from among the people to sit in the Sanhedrin. It is probable that the rulers were those who held also some other office, but were also authorized to sit in the Great Council.

And Annas  - (See John 18:13). It is by no means certain that Annas was at that time the high priest, but he had been, and doubtless retained the title. He was father-in-law to Caiaphas, the high priest; and from this fact, together with his former dignity, he is mentioned first.

Caiaphas - Son-in-law of Annas, and now exercising the office of the high priest, (John 18:13).

John, and Alexander  - Of these persons nothing more is known. It is clear that they were members of the Great Council, and the mention of their names shows that the men of chief authority and influence were assembled to silence the apostles. Annas and Caiaphas had been concerned in the condemnation of Jesus, and they would now feel a special interest in arresting the progress of the gospel among the people. All the success of the gospel reflected back light upon the wickedness of the act of condemning the Lord Jesus. And this fact may serve, in part, to account for their strong desire to silence the apostles.

At Jerusalem - This was the usual place of assembling the Sanhedrin. But the Jewish writers say that 40 years before the destruction of the city, on account of the great increase of crime, etc., the Sanhedrin was removed from place to place. The declaration of Luke that they were now assembled in Jerusalem, seems to imply that they sometimes met in other places. It is probable that the members of the Sanhedrin were not in the city at the time mentioned in Acts 4:3, and this was the reason why the trial was deferred to the next day.

(Verse 7) - In the midst - In the presence of the Great Council.

By what power  - A similar question was put to Christ in the temple, (Matt. 21:23).  The idea here is inquiry as to what authority they had for declaring such things.  Since they, the Sanhedrin, was the supreme Jewish authority in the land and they had not given them permission or sanction, this seems to be an indictment and a not-so-subtle implication that they were doing so with no authority whatsoever.  Who had given the right to so preach?

By what name - That is, by whose authority. It is very probable that they expected to intimidate the apostles by this question. They claimed the right of regulating the religious affairs of the nation. They had vast power with the people. They assumed that all power to instruct the people should originate with them; and they expected that the apostles would be confounded, as having violated the established usage of the nation. It did not seem to occur to them to enter into an investigation of the question whether this acknowledged miracle did not prove that they were sent by God, but they assumed that they were impostors, and attempted to silence them by authority. It has been usual with the enemies of religion to attempt to intimidate its friends, and when argument fails, to attempt to silence Christians by appealing to their fears.

(Verse 8) - Filled with the Holy Ghost – (See Acts 2:4).  This is the fulfillment of the promise of Christ that God would supply the words that were needed at times like this!

Ye rulers  - Peter addressed the Sanhedrin with perfect respect. He did not call in question their authority to propose this question. He seemed to regard this as a favorable opportunity to declare the truth and state the evidence of the Christian religion. In this he acted on the principle of the injunction which he himself afterward gave (1 Pet. 3:15, “Be ready always to give an answer to every man that asketh you a reason of the hope that is in you, with meekness and fear.”) Innocence is willing to be questioned; and a believer in the truth will rejoice in any opportunity to state the evidence of what is believed.

It is remarkable, also, that this was before the Great Council of the nation - the body that was clothed with the highest authority. Peter could not have forgotten that before this very council, and these very men, his Master had been arraigned and condemned; nor could he have forgotten that in the very room where this same council was convened to try his Lord, he had himself shrunk from an honest avowal of attachment to him, and shamefully and profanely denied him.

That he was now able to stand boldly before this same tribunal evinced a remarkable change in his feelings, and was a most clear and impressive proof of the genuineness of his repentance when he went out and wept bitterly. (Compare Luke 22:54-62). And we may remark here, that one of the most clear evidences of the sincerity of repentance is when it leads to a result like this. So deeply was the heart of Peter affected by his sin (Luke 22:62), and so genuine was his sorrow, that he doubtless remembered his crime on this occasion, and the memory of it inspired him with boldness. It may be further remarked, that one evidence of the genuineness of repentance is a desire to repair the evil which is done by crime. Peter had done dishonor to his Master and his cause in the presence of the great council of the nation. Nothing, on such an occasion, would be more likely to do injury to the cause than for one of the disciples of the Savior to deny him - one of his followers to be guilty of profaneness and falsehood. But here was an opportunity, in some degree, at least, to repair the evil. Before the same council, in the same city, and in the presence. of the same people, it is not an unnatural supposition that Peter rejoiced that he might have opportunity to bear his testimony to the divine mission of the Savior whom he had before denied. By using the customary language of respect applied to the Great Council, Peter also has shown us that it is proper to evince respect for office and for those in power. Religion requires us to render this homage, and to treat men in office with deference, (Matt. 22:21; Rom. 13:7; 1 Pet. 2:13-17).

(Verse 9) - If we this day - If as is the fact; or since we are thus examined.

Examined - Questioned; if the purpose is to institute an inquiry into this case, or since it is the purpose to institute such an inquiry.

The good deed - The act of benevolence; the benefit conferred on an infirm man. He assumes that it was undeniable that the deed had been done.

To the impotent man - To this man who was infirm or lame. The man was then present, (Acts 4:10, 14). He may have been arrested with the apostles; or he may have been present as a spectator; or he may have been summoned as a witness.

By what means - This was the real point of the inquiry. The fact that he had been made whole was not denied. The only question was whether it had been done by the authority and power of Jesus of Nazareth, as Peter declared it to be, (Acts 3:6, 16).

(Verse 10) - Be it known  - Peter might have evaded the question, or he might have resorted to many excuses and subterfuges, if he had been desirous of avoiding this inquiry. But it was a noble opportunity for vindicating the honor of his Lord and Master. It was a noble opportunity also for repairing the evil which he had done by his guilty denial of his Lord. Although, therefore, this frank and open avowal was attended with danger, and although it was in the presence of the great and the mighty, yet he chose to state fully and clearly his conviction of the truth. Never was there an instance of greater boldness, and never could there be a more striking illustration of the fitness of the name which the Lord Jesus gave him, that of a rock, (John 1:42; Matt. 16:17-18). The timid, trembling, yielding, and vacillating Simon; he who just before was terrified by a servant-girl, and who on the lake was afraid of sinking, is now transformed into the manly, decided, and firm Cephas, fearless before the Great Council of the nation, and in an unwavering tone asserting the authority of him whom he had just before denied, and whom they had just before put to death. It is not possible to account for this change except on the supposition that this religion is true. Peter had no worldly motive to actuate him. He had no prospect of wealth or fame by this. Even the hopes of honor and preferment which the apostles had cherished before the death of Jesus, and which might have been supposed to influence them then, were now abandoned by them. Their Master had died, and all their hopes of human honor and power had been buried in his grave. Nothing but the conviction of the truth could have made this change, and transformed this timid disciple to a bold and uncompromising apostle.

By the name - By the authority or power, (Acts 3:6).

Of Jesus Christ - The union of these two names would be particularly offensive to the Sanhedrin. They denied that Jesus was the Christ, or the Messiah; Peter, by the use of the word “Christ,” affirmed that he was. In the language then used, it would be, “By the name of Jesus, the Messiah.”

Of Nazareth - Lest there should be any mistake about his meaning, he specified that he referred to the despised Nazarene; to him who had just been put to death, as they supposed, covered with infamy.

Whom ye crucified - There is emphasis in all the expressions that Peter uses. He had before charged the people with the crime of having put him to death, (Acts 2:23; 3:14-15). But he now had the opportunity, contrary to all expectation, of urging the charge with still greater force on the rulers themselves, on the very council which had condemned him and delivered him to Pilate. It was a remarkable providence that an opportunity was thus afforded of urging this charge in the presence of the Sanhedrin, and of proclaiming to them the necessity of repentance. Little did they imagine, when they condemned the Lord Jesus, that this charge would be so soon urged. This is one of the instances in which God takes the wise in their own craftiness, (Job 5:13). They had arraigned the apostles; they demanded their authority for what they had done; and thus they had directly opened the way, and invited them to the serious and solemn charge which Peter here urges against them.

The remarkable change in Peter cannot be simply chalked up to the remorse he felt at his denial and the gratitude that he felt at being restored to favor by the risen Christ.  No, we must look beyond that to the powerful hand of God that transformed him and prepared him to serve in such a fashion.  He, who some brief time before had been afraid of these very self-same men, no stands, bold and confident, and rebukes them to their face, calling them to repentance and submission to the Gospel.  How marvelous our God is!  How awesome the power that can make such changes so quickly and so dramatically!  

I can look to God to make the changes in my life that are needful and necessary for His service.