Samford University and Brookwood Baptist Church, Mountain Brook
Luke 22:54–62; Acts 4:8–13
We have all denied Jesus. (54–62)
The story of Peter denying Jesus three times in the courtyard is distinctive because for eight verses of Luke’s passion account the focus is not on Jesus, but on Peter. Three times Peter denies that he knows Jesus, then the rooster crows. Then Peter remembers Jesus had prophesied that he would deny Him (Luke 22:31–34).
Jesus is unceremoniously hustled along to the high priest’s house to await His trial. It is true that Peter follows “at a distance” but at least he has the courage to follow unlike the other disciples. Arriving at the palace he sits down among a crowd warming themselves at a fire. In this atmosphere his resolution weakens. The servant girl sees Peter in the firelight and peers at him closely. She had seen Peter with Jesus either at the arrest or earlier in the Temple. The accusations are that Peter was with Jesus or that he was “one of them” — guilty by association. The third time an added reason for suspicion is stated: Either his dress or his accent gives him away as a Galilean. The rooster crow reminds Peter of Jesus’ prophecy. The act is done and Peter repents with bitter tears.
God’s Spirit empowers our witness. (8–12)
Peter and John now stand where their master had stood — before the Sanhedrin. They are accused of having employed unauthorized methods of healing (see Deut. 13:1–5). The accusation gives Peter a perfect opening to witness before the Jewish authorities, which he uses to the full in the power of the Holy Spirit. Peter’s speech is a compressed version of what the apostle has already proclaimed both on Pentecost and at Solomon’s Portico (see Acts 2:22–40; 3:12–26). Peter declares his action as a “good deed” done to a sick man who is now healed. The true focus of Peter’s message is indicated by his use of the word “healed,” which in Greek means “saved.” The apostle is using the event of physical healing to point the listeners to the spiritual, eternal healing that is to be found only through Christ.
The sharp contrast between “Jesus … whom you crucified” and “Jesus … whom God raised from the dead” makes clear that these authorities are not aligned with God’s purposes. To reject Jesus, Peter warns, is to reject the cornerstone of Israel’s promised salvation. The Jewish rulers can no longer be excused for their ignorance. This is their second chance and to reject Peter’s proclaimed word this time is to forfeit their participation in the true Kingdom.
Our bold witness points others to Jesus. (13)
The rulers’ estimate of Peter and John as untrained, uneducated laymen reflects the spiritual pride of the “theological professionals.” Here were apostles who had not been trained in the rabbinical schools. Yet they spoke with such authority that the rulers were amazed. Those who heard Peter and John discerned the only explanation for this otherwise inexplicable boldness and eloquence of men who enjoyed no rabbinical education: “They recognized that they had been with Jesus.” Luke makes it clear that, having been with Jesus, they also had empowerment from the Holy Spirit. The rulers fail to recognize Peter is an inspired prophet and the filling of the Spirit had elevated the untrained apostle’s rhetorical abilities. Lest we forget the Spirit can elevate our own gifts as we bear witness to the Christ who can use anyone for the furthering of His kingdom.
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