THURSDAY, APRIL 19
Peter and John have been brought before the court whose main prosecutors are those that condemned Jesus to death.
5-6 The next day the rulers, the elders and the teachers of the law met in Jerusalem. Annas the high priest was there, and so were Caiaphas, John, Alexander and others of the high priest’s family.
The Sanhedrin was the Jewish senate and its membership of 70 comprised the Saduccee temple hierarchy of the high priest dynasty, lay people of power and influence, and mainly Pharisee teachers of the law. Annas called himself high priest even though he had been deposed by the Romans more than 15 years earlier. Luke is at pains to show us that despite a wide representation, the power was in the hands of one aristocratic Sadduccee family, the same that had arraigned Jesus. In this context, Peter the fisherman’s defence is especially bold.
7 They had Peter and John brought before them and began to question them: “By what power or what name did you do this?”
Peter and John were arrested because they were preaching and teaching about the Resurrection in the Temple precincts, Acts 4:1-3, Solomon’s colonnade where Jesus Himself had taught, John 10:23-24. The presence of the formerly disabled man as a witness (v.10), had rather overtaken the original reason. The Sadduccees were particularly angered because they did not believe in resurrection, which they did not consider to be found in Genesis to Deuteronomy, the only part of the Scriptures they recognised as authoritative. They were the focus of the early opposition to Christianity.
8 Then Peter, filled with the Holy Spirit, said to them: “Rulers and elders of the people!
Peter addresses the two main groups, the minority Sadduccee priestly rulers, and the elders who included the teachers of the law and were the majority Pharisees.
Jesus had foretold exactly this kind of charge and the enabling of the Holy Spirit to answer in court, Luke 12:11-12; 21:14-15.
9 “If we are being called to account today for an act of kindness shown to a man who was lame and are being asked how he was healed…
“Healed” – the same word as is used for “saved” in v.12. We use different words, including ‘delivered’, for what is God’s salvation received in different ways.
10 “…then know this, you and all the people of Israel: It is by the Name of Jesus Christ of Nazareth, whom you crucified but whom God raised from the dead, that this man stands before you healed.
Peter states formally and using the full name, that it is by the name of Jesus the witness is standing there healed.
“By the Name” – an allusion of God revealing Himself to Moses, Exodus 3:15 and the giving of the Law, Exodus 20:7. It is a provocative reminder that Jesus, the Messiah, is God – the One who the rulers especially, crucified and God raised from the dead.
11 “Jesus is
‘the stone you builders rejected,
which has become the cornerstone.’
A quotation from Psalm 118:22 which Jesus applied to Himself as Messiah, Luke 20:17, and which featured in the apostolic body of teaching, 1 Peter 2:7, together with other ‘stone sayings’ e.g. ‘living stones’.
12 “Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved.”
Jesus is the One and the only One empowered by God to grant salvation to others. This is expressed elsewhere in the N.T. e.g. John 14:6, Hebrews 2:3, 1 Timothy 2:5. Understanding God to have exalted Jesus to His right hand, this position was unique and could not be shared.
This is an early-early-church model for three challenges that Christians meet today.
Firstly, the challenge of what to do when you see someone, not necessarily a person of any faith, who has a need, and the Holy Spirit is prompting you so you start to ‘see’ what God purposes. And it involves you! Bear in mind that Peter and John and the others would have seen this man lying by the Beautiful Gate and asking for money, every day. On this occasion, Peter sensed it was a ‘now’ time, and faith was rising in him for what he needed to do.
Secondly, the challenge of speaking out God’s purpose in faith. Peter may have prayed for this man’s needs to be met many times. No doubt others asked God to heal him. But now Peter was prompted to declare, rather than ask, “In the name of Jesus Christ of Nazareth, walk!”, Acts 3:6-7. It’s not a formula. The challenge is to hear what the Lord is saying to say and do, and then do exactly that.
Thirdly, doing what the Lord says to do will bring opposition from religious people who would rather you did what they said to do, or what the order of the day says to do. Peter followed up this astounding miracle with a message to the people around, giving the glory fairly and squarely to Jesus who, he explained, had been put to death and then raised by God, as had been long foretold. In effect he said, “Jesus is alive! Here is the evidence”. So he and John were arrested and brought before the court the next day, trusting in Jesus’ promise that on arrest they would be given the words to say.
God wants to extend his kingdom rule and good order, and His means for doing it is us, in obedience and trust. It can be a bumpy road – the shadow of death even – but He enters into this with us, with His goodness and mercy. That’s the kingdom of God.
For reflection and discussion
Should you be ready to minister in the name of Jesus, or should you leave that sort of thing to a ‘professional’?
Genesis 17:1-7; 15-16
God appears and presents the Father of Many Nations with a condition and a promise
Psalm 22: 23-31
From a background of anguish and apparent abandonment, the tone turns to praise and even revival
God’s great plan of redemption through Jesus is a stretch of faith for His disciples
Romans 4: 13-25
The deep roots of the Good News of salvation by faith in Jesus which ‘credits righteousness’
The emerging message – ‘It’s all about faith, stupid’
God’s desire is to reveal Himself, to make Himself known. But there’s a problem – God is Spirit, and in our unregenerate state we are not. Even when we have come to know God personally through turning to Jesus and inviting him to be our Lord, there is still a gulf to be bridged. That bridge is what we call faith. It is choosing to believe beyond what we see, what we know, what we understand, what is logical or feasible to us. To see with the “eyes of the heart”.
Abraham is the father of faith, not just to Jews, but to all who look to God in faith. God appeared to him on a number of occasions and made promises that didn’t stack up and didn’t happen – or so it seemed. Abraham hung in there. God had said it – that settled it. This was a 25-year test; Abraham believed, and kept on believing, and “it was credited to Him as righteousness”.
We face trials, and seek what God is saying – and we may hear clearly. And we hang on to that word and it seems to us that nothing happens. What was all that about? The way God grew Abraham through a test of faith, is the way He grows us.
David, in Psalm 22, writes (probably prophetically) about desperate anguish and pain and the questioning of where God is in that. Where we pick up the reading the tone changes to praise, based on God’s character, never mind what it feels like. And the result of that barefaced, impudent faith to praise God in the face of the enemy is a knock-on effect of people turning to God. We call it revival.
Jesus explains to His disciples, now that they have recognised that He is the Messiah, that God’s plan for mankind will be fulfilled in His capture, mock trial and torture to death. No one wants that – but this most difficult-to-grasp purpose has to be seen with eyes of faith.
We have tried to turn faith into religious practice, as the Jews did with their complicated system to achieve righteousness. Peter teaches us that it doesn’t work that way. Look back to Abraham, He says, and you can see that salvation by faith alone began with Him. We want something more complicated, something to work at rather than – simply believing.
Sometimes the straightforward way, looks way too simple – but the straightforward response of faith is what God desires from us more than anything else.
WEDNESDAY, FEBRUARY 21
Peter’s concern comes from the wrong kingdom
|31 He then began to teach them that the Son of Man must suffer many things and be rejected by the elders, the chief priests and the teachers of the law, and that He must be killed and after three days rise again.||31 Now that the disciples had heard and accepted what Peter had exclaimed: “You are the Messiah!”, Mark 8:29, Jesus gives the first of three teachings about what He would go through to fulfill God’s plan.
31 “Son of Man” is used more than 80 times in the gospels. It was a term Jesus used about Himself because it was not loaded with expectations and preconceptions. In the OT it often just means “human being” eg Psalm 8:4, Psalm 80:17 but it has the sense of a title in the way God often address Ezekiel in this way. But Jesus hearers would also have been familiar with Daniel 7:13-14 where the Son of Man at the end time brings the kingdom to the oppressed people on earth. The Son of Man sayings in Matthew, Mark and Luke generally combine suffering and death with glory at the end-time.
31 For further study: these sayings in Mark particular seem to refer to Daniel’s Son of Man, Mark 8:38, 13:26, 14:62.
|32 He spoke plainly about this, and Peter took him aside and began to rebuke Him.||32 John Wesley’s notes, “And Peter taking hold of him – perhaps by the arms or clothes”. The Message: “But Peter grabbed him in protest”.
32 Peter understood that Jesus was the Messiah. Peter understood what Jesus meant by “suffer many things” and “be killed”, v.31. But for Him, the Messiah was about strength, not weakness. A suffering Messiah was unthinkable. He would not at that point have associated Isaiah 53, and Isa. 53:3 especially, with Messiah.
|33 But when Jesus turned and looked at his disciples, he rebuked Peter. “Get behind me, Satan!” he said. “You do not have in mind the concerns of God, but merely human concerns.”||33 A sharp rebuke – which was intended for all of them. Peter was voicing an opinion of the flesh – not the Mind of God revealed by the Holy Spirit (and the Holy Spirit had not yet been generally given). Peter loved Jesus and did not want Him to be taken – so he expressed a fear, an anxiety. The devil uses thoughts he tries to plant in our minds as one of his most common strategies – our thoughts don’t all come from us and they certainly don’t all come from the Spirit and it takes practice to sift out the ‘junk mail’. Peter was taking the rap for all the disciples making the commonest of mistakes, which we all make, especially at first.|
|34 Then he called the crowd to Him along with His disciples and said: “Whoever wants to be My disciple must deny themselves and take up their cross and follow Me.||34 “Take up their cross” or literally, shoulder their stake, which perhaps better gets across the meaning of shameful death.
34 The starting point of being a disciple of Jesus is to be able to deny self. Ego and Jesus do not occupy the same space.
34 The follow-on point is that there is a cost to following Jesus, and in a world that is very rational and merit-orientated, the values of the servant King can bring plenty of misunderstanding, ridicule – and persecution. The last burning at the stake for presumed heresy, of Edward Wightman, a Baptist in Burton on Trent, was only four centuries ago, in 1612.
|35 For whoever wants to save their life will lose it, but whoever loses their life for Me and for the Gospel will save it.||35 Reneging on faith when under trial is not an option. The trials we experience in the western world today are not life and death as they were for our forebears; but our faith is on trial when we either do or do not stand up for Jesus’ values in a world of often opposing values. Do we want to remain popular or do we want to remain and abide in Jesus? Are we sensitive to criticism or secure enough in who we are to be ready for some criticism?|
|36-37 What good is it for someone to gain the whole world, yet forfeit their soul? Or what can anyone give in exchange for their soul?||
36-37 The only way we gain salvation is by losing the right to attain it ourselves. Our world is so permeated with the idea of performance and merit, it is hard for us to embrace what leads to spiritual life now, and life eternal, because it cannot be earned. Something that good that we don’t earn is difficult to trust. And earning seems more secure to us than trusting.
36-37 Jesus is saying that we try to hold on to life, to build a better life, to secure hope for a future life by doing the best we can in this life – and all of that causes us to miss the one thing that secures our souls. Giving up our rights to a self-determining life, so that Jesus can guide our determining by the truth about Him and His values, is losing ‘our’ life in exchange for His. This recognises what this passage looks forward to – Jesus exchanging His life, for us to be able to look to Him for eternal life.
|38 If anyone is ashamed of Me and My words in this adulterous and sinful generation, the Son of Man will be ashamed of them when He comes in his Father’s glory with the holy angels.”|
The difficulty for people of Jesus’ generation is that He didn’t look like a Messiah. Perhaps we would say He doesn’t look like a celebrity. Christ the humble suffering servant is proud humanity’s greatest stumbling block; God in Him is not seen, except with the eyes of faith.
The Anointed One, Messiah, has been linked up to ‘Son of Man’ for Peter and the disciples, but the anticipation of a conquering king so eagerly awaited by Jews who turns out to be the suffering servant of Isaiah 53:1-12 but also the One who would come again in judgment, Daniel 7:13, presented the disciples with difficulty at every level of intellectual, emotional and spiritual understanding. Mark follows this with the story of the Transfiguration, Mark 9:1-10, where those who have recognised Jesus in his lowliness as the Christ are rewarded and affirmed by being momentarily blinded by His glory.
In regarding Jesus, and for that matter in regarding anything that relates to His way, then or now, the challenge for us is seeing with faith beyond seeing what we want to see.
For reflection and discussion
God’s plan is not readily understandable, defies logic and conflicts with our worldview! So what approaches will you explore, to make the Good News of Jesus accessible to others?
Heaven appears to those on earth at the transfiguration of Jesus
This event follows a week or so after the Feeding of the Five Thousand and Peter’s declaration, in answer to Jesus’ question, “You are the Christ!”. Jesus teaches the disciples about self-denial and His coming rejection and death at the hands of the religious leaders – and also resurrection. He tells them that some will live to see the kingdom of God come in power – possibly what follows next, but more likely the pivotal point of His death, the Resurrection, Ascension and then the Pentecost outpouring. Three disciples accompany him up the mountain where they experience the dazzling glory of God which gives them an insight into heavenly events that accompany what happens on earth.
2 After six days Jesus took Peter, James and John with him and led them up a high mountain, where they were all alone. There he was transfigured before them.
“A high mountain” – unknown, but possibly Mount Hermon, although tradition points to Mount Tabor.
3 His clothes became dazzling white, whiter than anyone in the world could bleach them.
This radiant glory is a glimpse into the ‘other world’ of Jesus, who set aside His divine nature so that He could incarnate God for us by being born as man, Philippians 2:6-7. However, this glimpse is a reminder that in the background to the incarnation, Jesus always was, and is, fully God – and therefore almost impossible to see in the brightness of the glory surrounding Him.
4 And there appeared before them Elijah and Moses, who were talking with Jesus.
Elijah and Moses had both individually met with God on Mount Sinai, also known as Mount Horeb. The only other place in Scripture where Moses and Elijah are mentioned together, is at the finale of the OT in the passage about turning the hearts of the fathers to the children, Malachi 4:4-6.
For further study, read Exodus 24, 1 Kings 19:8-18
5 Peter said to Jesus, “Rabbi, it is good for us to be here. Let us put up three shelters—one for you, one for Moses and one for Elijah.”
Peter may have reacted unthinkingly in line with the tradition of the Feast of Tabernacles, Leviticus 23:42. Despite having in the past week recognised Jesus as Messiah, he is confused at this point and treats them all as equals.
6 (He did not know what to say, they were so frightened.)
Elijah, representing the Prophets, and Moses, representing the Law, are talking with Jesus, demonstrating the Jesus is greater than either of them and representing the fulfilment of the Law and the Prophets, 1 Kings 19:8, Exodus 24:1, 9.
7 Then a cloud appeared and covered them, and a voice came from the cloud: “This is my Son, whom I love. Listen to him!”
Cloud symbolises God’s presence in protecting and guiding, Exodus 16:10, 24:15-18, 33:9-10
“Listen” carries the meaning of willingness to act on what is heard.
8 Suddenly, when they looked around, they no longer saw anyone with them except Jesus.
9 As they were coming down the mountain, Jesus gave them orders not to tell anyone what they had seen until the Son of Man had risen from the dead.
“Son of Man” is the title Jesus most often applied to Himself and not used by anyone else. It is a messianic title and a response to Peter, who has just acclaimed Him as the Christ (or Messiah). The Son of Man in Daniel is a heavenly figure who is given glory, authority and sovereign power by God, Daniel 7:13-14.
After the resurrection was the time for the disciples to tell everyone – when Jesus’ finished work had been demonstrated.
God speaks to us – but the lesson of this event is that He speaks of what we are ready to believe. He speaks into our readiness to hear. In this instance, Peter, James and John were a little inner circle among the twelve disciples. Among the first to be called, they were possibly at a slightly higher level of faith than the others at this point. Peter, who was on one hand quick to receive, but on the other not so good at consolidating it or processing it, has already come out with his “You are the Christ!” statement.
Our heartfelt expression of praise for who God is – not to be confused with thanksgiving for what He has done – is for us a way into God’s presence and encountering Him. We need to put down whatever else we may be carrying, and bring our faith to focus on the might, majesty, mercy and mystery of God, as transcendent and “other”.
God is also immanent, meaning evident and involved in our world, incarnated in Jesus and in a lesser way, incarnated in all of us who carry the smile and the love of Jesus around with us. But the Transfiguration showed the window of heaven being momentarily opened – and in that, God is “other” and awesome.
For reflection or discussion
This was an encounter with God beyond the scope of imagining for most of us. Could you imagine being in a situation where you draw so near to God that His glory becomes real to you?
Read ahead – all the readings for Sunday, Feb 11