Acts 4:1-12

December 16, 2001                      

The Only Power to Save

When Christian Herter was governor of Massachusetts, he was running hard for a second term in office. One day, after a busy morning chasing votes (and no lunch) he arrived at a church barbecue. It was late afternoon and Herter was famished. As Herter moved down the serving line, he held out his plate to the woman serving chicken. She put a piece on his plate and turned to the next person in line.

“Excuse me,” Governor Herter said, “do you mind if I have another piece of chicken?”

“Sorry,” the woman told him. “I’m supposed to give one piece of chicken to each person.”

“But I’m starved,” the governor said.    

“Sorry,” the woman said again. “Only one to a customer.”

Governor Herter was a modest and unassuming man, but he decided that this time he would throw a little weight around. “Do you know who I am?” he said. “I am the governor of this state.”

“Do you know who I am?” the woman said. “I’m the lady in charge of the chicken. Move along, mister.”

It is not uncommon for important people to intimidate others with their position of power. Their speech, deportment, attitudes and actions may all convey authority. But the claim to power does not always equate with the reality of power. Twenty years ago when Ronald Reagan was shot, Secretary of State, Alexander Haig pontificated from the White House that he was in control, oblivious to the rightful powers of the Vice President among others. Power comes not in the claim of authority, but comes in the reality of that authority. We may be intimidated by false power, by claims of ascendancy but that have connection to reality. To put it another way, some people just are all bark and no bite. On the other hand, we may overlook real power merely because it doesn’t present itself in a very commanding fashion. Christmas in Bethlehem illustrates this well. There, great power is found not in the overt exercise of might, but often in the restraint of might. Power is seen in humiliation, in suffering.

In our text this morning, we see a great conflict of power, a conflict between those who are in positions of authority against those who are connected to true authority. Let’s review what just happened.

Peter and John are going about their practice of participating in the Temple prayers. At the gate to the Temple is a man lame from birth. Peter is moved to heal the man, who soon is leaping and shouting. The ruckus gathers a crowd. Peter, never missing an opportunity talk, explains to those gathered in the Temple that the power which raised this man is Jesus of Nazareth. Up to this point, the church has no recorded opposition. But that is all about to change, for the clear exposition of God’s Word often draws both admiration as well as adversity. READ Acts 4:1-12.

False Power Promotes Self  vv1-7

Self promotion will compromise to keep power   vv1, 5-6

As Luke sets the scene for this first conflict the church has with the authorities, he makes it clear what is going on. Their preaching disrupted the very fabric of their power. It may not be clear to us, but as Luke specifies who is involved in this confrontation, it becomes evident what is at stake – power. In the gospels it was the Pharisees who were the vocal opponents to Jesus, but with the scene shifted from Galilee, the pharisaic stronghold, to Jerusalem, the enemies change as well.

In v1 he mentions three groups who held the power in Jerusalem with a clenched fist.

• The priests served in the Temple and were aligned with the Sadducees.
• The captain of the temple   While Rome controlled the city, the oversight of the Temple was in the hands of the Temple Captain who was to maintain law and order in the holy place. His duties included assisting the high priest, serving as his alternate when needed. He ranked second in the priestly hierarchy and was often chosen as High Priest when the time came.
• The Sadducees were the ruling class of wealthy aristocrats. They collaborated with Rome in order to maintain their position of power. With great economic interests they wanted to keep peace with Rome, preserve the status quo and thus protect their own holdings. In return the Romans accorded Sadducees with power, invariably appointing the High Priest from their ranks, who was the most powerful political figure among the Jews in that day.

The Sadducees were both the least religious and the most conservative. They rejected the oral traditions of the Pharisees as adding to God’s Word and considered only what was written in the first five books of the Bible as valid. They denied the resurrection of the dead, angels and demons. Death, they believed, was the end of all there is. 

That they are in power is made quite clear as they arrest Peter and John.

That evening had already come (v3) tells us that Peter and John were in the Temple for about three hours before their apprehension by the authorities. Verse 1 describes the arrest of the Apostles as sudden, for the phrase “came upon them” describes a swooping down, a rush to the scene. Once it was clear who teaching and what they were teaching, they wasted no time to put an end to it. Yet in the intervening three hours, there was no uproar as Peter and John preached.

According to Jewish Law, an unlearned person committing a first offense could not be jailed, but was to be released on his own recognizance. The jailing of Peter and John is just another power play by authorities not wanting any challenge to their position.

The next day the Apostles are brought before the Sanhedrin. Once again, Luke makes it clear who Peter and John were up against. He gives details to let us know this is not a friendly crowd.

The Sanhedrin was comprised of 70 men overseen by the High Priest. The various groups which made up this Jewish High Court are spelled out in vv5-6.

• Rulers were the priestly element of the court. They were Sadduceean in outlook
• Elders were lay leaders of the community, heads of influential families and also Sadduceean
• Scribes copied, conserved and interpreted it God’s Word. Scribes were mostly of the Pharisee party, a non-priestly group of laymen who were intrigued by an oral tradition known for its additional laws. Personal purity and morality were very important to them.
• High Priest’s family

Annas was the most powerful political figure among the Jews. Five of his sons, one grandson, and a son in law all acquired the rank of High Priest. He was the power behind the scenes, calling all the shots. Luke calls him the High Priest here, but he was deposed by Rome in AD 15, yet he retained among the Jews his prestige, influence and even the title. Although Rome stripped him of his title, his collaboration with them was well known.

Caiaphas was Annas’s son-in-law who was High Priest from 18-36, the longest during NT times.

John and Alexander are not known to us today. Some ancient texts say Jonathan who was another son of Annas who became High Priest in 37.

Picture yourself as Peter standing before this august group, who just two months previously had manipulated a trial to condemn and execute the very one you proclaim. These are people who have power and who wish to keep that power.

Self promotion will not listen to the gospel   vv2,3,7

What was their concern? What was the challenge to their power which caused them to so respond?

First, the authorities were annoyed at the Apostles’ actions.

V2 tells us they were greatly annoyed because they were teaching the people. This was not their job. In v13 we note their response as seeing them as uneducated, common folk. These powerful people did not care for these wannabes to be taking on such an authoritative role.

Secondly, the authorities were annoyed at the Apostles’ teaching.

The content of what they taught disturbed them. No doubt on two accounts. The content of the Apostles’ teaching was frightening both theologically and politically.

• Theologically, discussion of resurrection from the dead for the Sadducees was akin to praising Jerry Falwell at an ACLU meeting. The Sadducees believed that the messianic age began during the Maccabean times when they took power. Any talk of resurrection and messiah is a direct assault on the doctrines they taught to ensure their power. But what is more, they pointed to the power of this resurrection to be found in Jesus.
• This takes us to the political offense. This court did away with this Jesus a few weeks before because of the perceived dangers of his views. But these disciples are attributing to him eternal life. They spoke approvingly of the man they killed, they spoke of a coming resurrection secured by an executed man. Their language had political overtones they did not like. In chapter three they spoke of Jesus as a prophet like Moses, one who would fulfill the promise to Abraham, they called him the author (captain, ruler?) of life.

Apostles were seen as agitators and heretics, disturbers of peace and enemies of truth.

Their inquiry is dismissive in v7 when they demanded, “By what power or by what name...”

It is as if they demanded: “Show us your credentials! “We know from where our power comes, what about you? What gives you the right? Who commissioned you to preach such a doctrine as this, and empowered you to work such a miracle as this? You have no warrant nor license from us’’

Notice how the council sidesteps the embarrassing problem that a cripple really had been healed. They confine their attentions to the questions of the power of name by which the apostles had done what they had done. The bureaucratic mind set always seeks to protect its power by jealously guarding pretended exclusive claims to authority. They wanted to hear the apostles admit to an authority other than their own – specifically, the authority of the Jesus they had condemned to death seven weeks earlier. Then they could legally neutralize what they had already decided was a threat to the established order.

Their tenuous grasp on power came only by selling out to the greater power on earth. But no matter how they achieved their power – it was always only based on what they could do on their own. It was their power, so it was up to them to preserve that control. Their insecurity is obvious especially when compared to the personal powerlessness of Peter and John, but the power they have as they proclaim Christ.

True Power Proclaims Christ

The Spirit gives the power to speak  vv4,8

Holy Spirit draws new believers

Having examined false power, power which protects oneself and promotes one’s own agenda, there we see God at work, in spite of those that claim to be in charge. This is seen in the small aside in v4. In the midst of an arrest, imprisonment and challenge, Luke assures his readers immediately that the opposition of men did not hinder the Word of God. The Sadducees could arrest apostles, but not the gospel. God’s power is never hindered by opposition.

We need to realize this in our day as well. Christians all too often spend time wringing their hands whenever it appears human authorities may have trumped God’s sovereign power. The constant refrain which must encourage us is that ultimately, it matters not who controls the Senate or sits in the White House, but that our Lord now reigns and is seated on his throne.

Holy Spirit empowers Peter to preach

Not only does the Holy Spirit draw those that are his, he also empowers his people to speak. In v8 as Peter addresses those who hold his life in their hands. The scene takes us back a couple months before to Jesus’ trial. It was during Jesus’ trial that Peter was shaken to the core by a question of a servant girl. But now Peter is standing where Jesus stood, before the same enemies. This time he is not denying, but boldly proclaiming the truth, now filled with the Spirit

What Jesus promised his disciples in Luke 21:10-17 was now fulfilled. The indwelling Holy Spirit empowered Peter to stand and to speak.

Since they asked the question about where this power comes from, he was going to tell them. Once again Peter launches into a brief sermon explaining where power ultimately comes from.

Peter clarifies their question. “Is the charge against me that I did something good to this man?  But since you asked, let me tell you the power that did this good thing.” This man was healed, something they could not argue against. This healing was done in the name of Jesus, whom they killed. Peter then, using the same word as healed points straight at the court and makes it clear that the power to heal is the same as the power to save.

The Father has the power to raise the Son   v9-10

Peter begins with a question: Why are we here?  Because of a good deed?

He justifies their curing the lame man. It was a good deed; it was a kindness to the man that had begged, but could not work for his living; a kindness to the temple, and to those that went in to worship, who were now freed from the noise and clamor of this common beggar.

Peter answers their question: the power belongs to Jesus Christ of Nazareth.

Peter does not leave his audience uncertain about whom he speaks, as he adds: “whom you crucified, whom God raided from the dead.” There is no doubt about his authority and their lack.

The Son alone has power to save   vv11-12

Peter is not content at just letting them know that the power to heal this lame man comes from the one they murdered, he makes it all the more clear that their power as leaders leaves them all the more in need to healing from the Christ they killed. Peter first quotes from Psalm 118 which Jesus himself used when addressing these same men in Luke 20:17.

This Psalm was a prayer of a king of Israel in a time when he was surrounded by enemies and feeling rejected. Yet, based on God's promise to David and his sons that they would sit on his throne in Israel forever, the king's heart was filled with hope. In verse 22 of the Psalm the king used this illustration of the cornerstone to confirm his hope of rescue from his enemies. (The cornerstone, of course, was the very foundation stone which kept the house standing.) Notice that Peter changes the wording of the Psalm here. The passage says, "This Jesus is the stone that was rejected by you the builders..." while verse 22 says, "The stone which the builders rejected...” Peter is telling the court that they, the spiritual builders of Israel, ruled that Jesus was not good enough to be the cornerstone so they decided to put him to death and build their house without him. Peter says, "Yes, Jesus is the very cornerstone of the faith of all believers. He is our cornerstone, our Messiah. He is our Lord, our Savior and our Healer, and the proof of all this is this man who was lame from his mother's womb now stands strengthened and in perfect health in the presence of all of you. " (You Shall Be Of Me Witnesses, R. Ritchie, 8/15/82)

This is a huge insult as the gauntlet is thrown down – you may reject Christ, but this new work will continue. You can’t stop him. It is going on without you. Your power and authority can not stop what God is doing. Human schemes can’t thwart God’s decree

Since Christ is the cornerstone, since he is the foundation on which we must build, then it stands to follow that salvation is not possible apart from Christ.

Peter is using the same word as in v9 for heal. He is not switching topics here, but pointing out what is at stake here. There is no where else for these leaders to go. Having rejected Christ, they can’t find their own health elsewhere. The conclusion is obvious – their power is shallow and ultimately empty. They have rejected the only means by which they can have a relationship with God, yet that one they rejected is the cornerstone, the foundation for eternal life.

This verse raises obvious questions in our day. In a time when exclusive claims are deemed intolerant, these words strike the heart of the place we think power resides. Our eternal health, our salvation is not something we can create ourselves. We can not control it or obtain it by our own strength. The only means to be reconciled with God is to be reconciled by God.

There is no other name under heaven – there is no one who made the claims of Christ, that he is fully God and fully man. That he not only lived a perfect life in our place, but that he took on our sin, paid our penalty so that we can live and all this as a gracious gift from our heavenly Father. No other religion has ever made those claims.

There are plenty of names which may well inspire you, names which will provide wonderful models to follow, virtues to imitate. But there is no other name, but the name of Jesus which has taken your sin, who has been raised from the dead and can give you life and peace.

Given among men – this is a name that we did not find through diligent searches. It is ours by God’s free gift of grace. Christianity is from the top down, it is God saving us, rather than us, by our own power and might seeking to make ourselves pleasing to God.

While exclusivity of the gospel may appear impolite at best in our culture of toleration, yet the demand of our present age to acquiesce to the powers that be and deny the exclusive claims of Christ as the only means of salvation is deadly. The accusation of religious totalitarianism is often placed at our feet, but as Gene Veith recently wrote (The new multi-faith religion, Veith, World 12/15/01 p16)

To say that all religions are true means that no religion is true. The only way to bring them under one umbrella is to deny their distinctive teachings and to construct a totally new religion. To not allow different beliefs, to deny the validity of any kind of distinctiveness, and to insist that everyone conform to one over-arching ideology—that is totalitarianism.

Hurricane Agnes devastated the Northeast in 1972. The rivers overflowed their banks and destruction was everywhere. But as kids exploring the flood’s remains was fascinating. An image I will never forget was an old covered bridge that was picked up by the swollen Conestoga Creek and carried down stream a few miles and deposited on the road. We road our bikes across, but it was a bridge to nowhere. It was beautiful, but had no power to deliver.

Mankind seems to know instinctively that we need some kind of bridge to get to God. We feel the distance between us and the One who made us, maybe you do? So we're trying to discover what will get us to Him. So we have the Protestant bridge to God –with good works that are supposed to take us to God... the Jewish bridge...the Muslim bridge...the Buddhist bridge...the Hindu Bridge... and the bridge of New Age Spirituality. And our human nature wants to believe that all those bridges end up the same place with God. But Jesus defied our preferences when He made this incredible claim: I am the way, the truth and the life. No one comes to the Father except through me.” Even though all those religious bridges are beautiful, they're bridges to nowhere.

What bridge, what power are you seeking today? Are you like the Sanhedrin 2000 years ago desperately hanging onto whatever makes you feel powerful, important, in control? Is your life, both today and your eternal destiny, in your control, so that you can manipulate God through your good works, your righteousness. Or have you come to the place where you know that all power, all authority belongs to the God who created you, who sent his only Son to redeem you. If so, then you can with joy, proclaim that he is come into the world. That the baby in the manger, the one who appeared so powerless is in reality the God who secured you as his own through his death on the cross.