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- Preaching the Living WORD through
the Written WORD - 2 Tim 4;:2 - |
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DIVINE NECESSITY
AND DIVINE PRESERVATION (Ac 5:27-42) 9/29/13 Grace Bible Church,
Gillette, Wyoming Pastor Daryl Hilbert I. APOSTLES’ BOLDNESS BEFORE THE SANHEDRIN
(27-33) A. The Apostles were Questioned by the
Council (27-28) 1. After the apostles miraculous release
from prison, they obeyed the angel and continued to preach in the temple area
(Ac 5:19-21). When the Sanhedrin convened and summoned the apostles, they
were missing. Eventually they realized that the apostles were in the temple
preaching, the very violation for which they were imprisoned. The captain of
the temple and officers brought the apostles to the Council, but not without
fear of being stoned by the people (Ac 5:22-26). 2. [27] It is interesting that we do not see
an account where the high priest questioned the apostles concerning their
escape from prison. The question may have been asked
but Luke does not record it. It would not have mattered anyway because the
Sadducees did not believe in angels (Ac
23:8). Therefore, they would not have believed the
apostles’ explanation. 3. [28] Unlike the previous arrest, the
Sanhedrin had a case for the apostles’ arrest since the Sanhedrin had ordered
them not to teach in Jesus’ name (Ac 4:18). The line of questions revolved
around the violation of their “strict orders.” The apostles had not only
continued to teach in the name of Jesus, but had filled Jerusalem with their
teaching. The high priest also accused the apostles of “intending” (boulomai - deliberately desire, 2Co 1:15)
to bring Jesus’ “blood upon them” (Ac 2:36; 3:15; cf. Mt 27:25). There was no
mention of the apostles’ claim that Jesus was the Messiah. B. The Apostles’ Necessity to Proclaim Christ
(29-32) 1. [29] Peter answered the question that he
had previously asked of the Sanhedrin concerning “whether it is right in the sight of God to give heed
to you rather than to God.” (Ac 4:19). He had told the Sanhedrin earlier that
the apostles could not stop preaching (Ac 4:20). Now Peter repeated his
answer, only with much stronger language, “We must obey God rather than man”
(It is of divine necessity for us to obey God rather than man). The
apostles were under divine commission from God to preach the gospel (Mt 28:18-20; Ac 1:8). When under divine
commission, obedience becomes divinely necessary regardless of man’s commands
to the contrary (Nu 22:18; 23:11; 24:10). 2. [30] Peter proceeded to give his apologia
(defense) which explained his reasons for disobeying the Sanhedrin. He
appealed from the authority of the “God of their fathers” (both the God of
the apostles and Sanhedrin). For it was their God who “raised
up Jesus” from the dead, proving that He was Messiah (Ac 2:24; 3:15; 4:10a).
Peter once again boldly asserted that the Sanhedrin was responsible for
putting Jesus to death (Ac 2:23, 36; 4:10b). This death was by crucifixion (“cross”
xulon - wood, tree, cross, stocks, Ac
16:24; 1Co 3:12). 3. [31] Since Jesus was
raised from the dead, proving that He was Messiah, God exalted Him to
His right hand. Peter gave Jesus two exalted names, Prince and Savior. As
“Prince” (archēgos - founder, leader, pioneer, originator) Jesus was the royal leader of “salvation” (He 2:10),
“faith” (He 12:2), “life” (Ac 3:15), and “exalted” (Ac 5:31). As
“Savior” (first time in Acts, sōter -
savior, deliverer, rescuer) in regard to
salvation, Jesus was the “source” (2Ti 1:10), “a man” (Ac 13:23), “God” (Tit
2:13), “for the world” (1Ti 4:10; 1Jn 4:14), and “exalted” (Jude 1:25). Since
Jesus was the exalted Prince and Savior, He could grant to Israel repentance
(Ac 2:38; 3:19; 8:22) and forgiveness of sins (Ac 2:38; 8:22; 10:43; 26:18). 4. [32] When the apostles claimed to be
“witnesses” of the resurrected Christ, it means more than the fact that they
saw the event. This also referred to the commission they were
given by the resurrected Christ (Ac 1:8). Peter also claimed that the
Holy Spirit was a witness to Christ’s resurrection. In fact it was the Spirit
who raised Christ from the dead (Ro 8:11) and declared Him as the Son of God
(Ro 1:4). This same Spirit is given to all who believe (Ro 5:5; 8:9; Ep 1:13;
2Ti 1:7). The phrase “obey Christ” does not mean works for salvation, rather it
refers to obeying God’s command to exercise faith in Christ for salvation (Jn
6:29; 1Jn 3:23). It would also imply the believer’s
continuing characteristic of obedience (Ro 1:5; He 5:9). C. The Council was Cut to the Quick (33) 1. [33] At the powerful preaching of Peter,
the hearers were “cut to the quick.” This phrase is the Greek word diapriō and literally means cut (prizō) through (dia)
and in two. 2. The Holy Spirit along with the truth of
the Word of God sliced into the hearts of the Council. They knew Peter’s
words were painfully true and they were convicted by
them. The emotional reaction from hardened and torn hearts was immediate
rage. This was revealed by their “intent” (boulomai - will or desire) to kill the
apostles. Rather than submit to the truth they planned to remove it and those
who proclaimed it (Ac 7:28; 21:31; 25:3 cf. Jesus - Jn 5:18; 7:1; 11:53). II. GAMALIEL’S ADVICE (34-40) A. Gamaliel the Pharisee 1. [34-35] We are
introduced to a prominent member of the Sanhedrin representing the
Pharisees by the name of Gamaliel. Luke records that he was a “teacher of the Law, respected by all the people.” He
was the grandson of the great Jewish teacher “Hillel the Elder” (associated
with the development of the Talmud (Mishnah - oral traditions and the Gemera - exposition of Mishnah and OT). Gamaliel was the
teacher of the apostle Paul (Ac 22:3). Gamaliel had the authority to
temporarily dismiss the apostles and address the Sanhedrin. 2. With a warning, Gamaliel advices the
Sanhedrin to “take care” (pres. imper. prosechō - pay close attention, Ac 8:10) in
deciding an action against the apostles. B. History of Insurrections 1. [36] Perhaps because the Pharisees held a belief in a
Messianic hope, angels and miracles, Gamaliel did
not want to make a final judgment against the Christian movement. So, he began by citing two examples of failed movements. 2. Many critical scholars view Luke’s
reference to Theudas as a historical inconsistency. But
the Theudas that Gamaliel referred to, most likely preceded the one written
about by Josephus (Ant. 20:97-98, 44 AD). Josephus wrote of an innumerable
amount of insurrections. Gamaliel’s Theudas only had four hundred men join
him, comparatively small to the account of Josephus. Upon Theudas’ death, the
followers disbanded. As a result, Theudas’ movement “came to nothing.” 3. [37] The second example is of Judas of
Galilee (from Gamala, Jos. Ant. 18:4, 23), who
“drew [the people] to revolt” against heavy taxation. Judas “too perished”
and his followers were “scattered.” (On an interesting note, Judas’ death
eventually gave rise to a fourth Jewish party called the “Zealots,” Mt 10:4).
C. Gamaliel’s Conclusion 1. [38] Gamaliel suggests that the Sanhedrin
should likewise let the Christian movement alone. His reason was that if the
Christian movement was a movement by men, then it would be overthrown (kataluō - put down or destroy) by God.
God is able to contend with His opposition (cf. Jdg 6:31-32). 2. [39] However, in somewhat of a prophetic
statement, Gamaliel gives the converse deduction. If the Christian movement was of God, then the Sanhedrin (or men) would not be able
to overthrow it. Gamaliel’s logical inference was that if Christianity were
of God, and the Sanhedrin attempted to overthrow it, then they would be “fighting against God” (theosmachos - theos
(God) machos (fight or contending, Ac 7:26). Therefore, they should let
the Christians alone, and see what God does with them. The council took
Gamaliel’s advice 3. [40] The Council
took Gamaliel’s advice (peithō -
persuaded), but not without first “flogging” (derō
- beat or scourge) and ordering the apostles not to speak in the name of
Jesus. III. THE APOSTLES’ REACTION (41-42) A. [41] The apostles left the Council
rejoicing that their suffering was evidence that they were “considered
worthy” (kataxioō - regarded as
worthy) of being called to preach by the authority of Jesus (cf. 2Th
1:5). B. [42] This only spurred them on and they refused
to stop preaching Jesus as the Christ. Whether in the temple or from house to
house they were faithful to their divine commission. |
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