BIBLE IN TEN

Acts 2:7

Thursday, 28 October 2021
 
Then they were all amazed and marveled, saying to one another, “Look, are not all these who speak Galileans? Acts 2:7
 
In verse 1:5, Luke made a point of recording who the people were that were seeing the events occurring, saying, “And there were dwelling in Jerusalem Jews, devout men, from every nation under heaven.” Then, in verse 1:6, he noted that “everyone heard them speak in his own language.”
 
As was seen, the word “language” is more appropriately rendered “dialect.” This would include the “dialect” of those in (meaning “from”) Jerusalem. Because of what they were hearing emanate from the disciples, Luke next notes, “Then they were all amazed and marveled.”
 
Both verbs are in the imperfect tense, “they were amazed, and they were marveling.” As the tongues were being spoken, the astonishment of the people continued. The word translated as “amazed” means “to put out of place.” In other words, it is as if they were out of their mind because they were unable to grasp what was happening.
 
The other word is described by Vincent’s Word Studies as, “to cause ‘wonder; ... to regard with amazement, and with a suggestion of beginning to speculate on the matter.’” Vincent’s is correct because the speculation immediately begins to follow. Luke says they were “saying to one another.”
 
In other words, the people were seeing the spectacle and were beginning to speculate on what was going on. There is a hint of contempt in their attitude towards those who were speaking because the talk is among those beholding the spectacle and not directed towards those who were engaged in what was occurring. That is clearly evidenced in the next words, “Look, are not all these who speak Galileans?”
 
The focus is on who these people are. They were understood to be Galileans and as such they were considered the hicks of the nation. They had their own dialect that was clearly distinguished from those in Jerusalem. They were also noted for their lack of care in their speech. As Vincent’s says of them, “They were blamed for neglecting the study of their language, and charged with errors in grammar and ridiculous mispronunciations.” This is noted elsewhere in the gospels, such as in Mark 14 –
 
“And a little later those who stood by said to Peter again, ‘Surely you are one of them; for you are a Galilean, and your speech shows it.’” Mark 14:70
 
The word translated as “speech” in that verse from Mark is lalia. In classical Greek, it is used to signify babble or chattering talk. It is a word used to signify one’s manner of speech. One can see that the dialect of Jerusalem, which Luke focused on previously, was clearly distinguishable from that of Galilee –
 
“And it became known to all those dwelling in Jerusalem; so that field is called in their own language, Akel Dama, that is, Field of Blood.)” Acts 1:19
 
What is occurring here is just what Paul says the purpose of tongues was for. It is as a sign to those who do not believe –
 
“Therefore tongues are for a sign, not to those who believe but to unbelievers; but prophesying is not for unbelievers but for those who believe. 23 Therefore if the whole church comes together in one place, and all speak with tongues, and there come in those who are uninformed or unbelievers, will they not say that you are out of your mind?” 1 Corinthians 14:22, 23
 
This is just what the presentation of these tongues was intended to bring about in Jerusalem at this pilgrim feast, meaning to convey a sign to the unbelievers. This is what Isaiah prophesied of –
 
“Bind up the testimony,Seal the law among my disciples.17 And I will wait on the Lord,Who hides His face from the house of Jacob;And I will hope in Him.18 Here am I and the children whom the Lord has given me!We are for signs and wonders in IsraelFrom the Lord of hosts,Who dwells in Mount Zion.19 And when they say to you, ‘Seek those who are mediums and wizards, who whisper and mutter,’ should not a people seek their God? Should they seek the dead on behalf of the living? 20 To the law and to the testimony! If they do not speak according to this word, it is because there is no light in them.” Isaiah 8:16-20
 
Instead of seeking the mediums and wizards who whisper and mutter, the people were to seek their God. The Lord was giving Israel a sign. This is evidenced in Hebrews 2:13 where the author of the epistle cites this passage from Isaiah, ascribing it to Christ and His people.
 
Life application: The people in Jerusalem were highly astonished at what they saw, especially because those who were speaking in tongues were “lowly and uneducated” Galileans. It would be incredible to think that such boorish people could perfectly enunciate the particular dialects of the languages that were being spoken forth, and yet it was occurring.
 
This was as much of a sign as the tongues themselves were. If someone who was linguistically proficient in picking up other languages was to stand up and speak fluently in another dialect, it wouldn’t seem so amazing. But if a person from the backwater areas of Louisiana or the deep mountains of Appalachia were to suddenly start speaking proper English in the court of the royal halls of England, it would be rather remarkable.
 
As such, one can see the wisdom in God’s selection of these Galileans. It provides an added touch to the incredible nature of what was occurring. The Lord chose unimpressive people to be used to bring forth an amazing sign to those in Jerusalem. This is exactly what Paul speaks of in 1 Corinthians –
 
“For you see your calling, brethren, that not many wise according to the flesh, not many mighty, not many noble, are called. 27 But God has chosen the foolish things of the world to put to shame the wise, and God has chosen the weak things of the world to put to shame the things which are mighty; 28 and the base things of the world and the things which are despised God has chosen, and the things which are not, to bring to nothing the things that are, 29 that no flesh should glory in His presence. 30 But of Him you are in Christ Jesus, who became for us wisdom from God—and righteousness and sanctification and redemption— 31 that, as it is written, ‘He who glories, let him glory in the Lord.’” 1 Corinthians 1:16-31
 
God chooses those who seem least likely to do anything great or amazing in order to bring His glory to the fullest light possible. As such, if you are feeling like you have no particular capabilities or qualifications that will make an impact for Christ, you have underestimated yourself.
 
You may think you are the least of all people, but because you have been saved by Christ, you can be used to make the greatest of difference in the lives of others. Take time today to offer yourself, wholly and unreservedly, to the Lord. Allow Him to be glorified through you. It is certain that He can do so. And so, talk to Him about it and let His glory shine through you so that others may see and believe.
 
Great are You, O God, and You can do great things through the most unexpected people. This has been proven true throughout history and we know it will continue. And so, Lord, use us in the manner that will bring You the most glory. Be pleased to continue Your plan of redemption through us in the way that You see fit. In Jesus’ name we pray. Amen.

Acts 2:6

Wednesday, 27 October 2021
 
And when this sound occurred, the multitude came together, and were confused, because everyone heard them speak in his own language. Acts 2:6
 
The previous verses noted the sound of the rushing wind and the speaking in tongues. They also noted that there were Jews “from every nation under heaven.” The verse now begins with, “And when this sound occurred.” It is referring to the events just mentioned, probably beginning with the rushing wind followed by the speaking in tongues, and certainly with a stress on the tongues.
 
This is because the word translated as “sound” is different than that of verse 2:2. There, it was the word échos.   (ay'-khos)   That refers to a loud or confused sound (the mighty, rushing wind). Here, the word is phóné  (fo-nay'). This refers to a sound which is inclusive of a voice, language, or dialect (the utterances of the disciples).  With that occurring, it says, “the multitude.”
 
That is a direct reference to those of the previous verse just mentioned, “Jews, devout men, from every nation under heaven.” It is the pilgrims of the pilgrim feast. The law mandated that they come, and these men (certainly with their families as the law directed) in obedience to the law, had presented themselves in the temple area. In this place, they were drawn to the spot where the disciples had gathered to find out what was going on. It is there and while listening to the sound, that it says they “were confused.”
 
The word in Greek is a compound verb coming from sun (together) and cheó (to pour). If one takes two liquids and pours them together, they intermingle, and their properties become confused. This is the thought of those who heard. They were unable to properly process what was going on “because everyone heard them speak.”
 
The verb is imperfect, saying “because everyone was hearing.” They heard and they kept on hearing. It is an important part of what is being conveyed. To simply say, “they heard,” is not as uncommon as we might initially think, as will be explained in a minute. However, these people heard, and what they heard continued on, as Luke says, “in his own language.”
 
It is the same word first used in Acts 1:19 –
 
“And it became known to all those dwelling in Jerusalem; so that field is called in their own language, Akel Dama, that is, Field of Blood.)”
 
Translating this as “language” is incorrect. In verses 2:8-11, it will mention some of the various tongues that are heard. Understanding their origin, Vincent’s Word Studies notes, “The Phrygians and Pamphylians, for instance, both spoke Greek, but in different idioms; the Parthians, Medes, and Elamites all spoke Persian, but in different provincial forms.”
 
Hence, these are not only unique languages, but dialects (tongues is acceptable) within various languages are noted. The point is that what is heard is completely understandable to those who heard. The next verse will explain the confusion, noting that those who are speaking are Galileans. As such, even if they spoke the language, they would certainly not be proficient in the pronunciation nor in the dialect.
 
What is happening may not have been confusing if they heard someone call out an expression in his own language, or even his own dialect. This happens all the time. Someone knows a word or two of Spanish, Malay, German, or Japanese, and they call it out to a person of that nation. This might be the case if someone visited a Japanese restaurant and he said to the owners as he walked in, 私は日本食が大好きです。最も良い！(Watashi wa nipponshoku ga daisukidesu. Mottomo yoi!).
 
This might be impressive to some extent, but such a simple phrase can be learned quickly enough. However, if the person said it in a perfect local dialect, and the owners happened to be from that area, they may be a bit surprised. If the person continued to speak in this dialect, a state of confusion would come upon the owners. “This guy has blond hair and round eyes (nice hazel round eyes!) and he not only speaks Japanese, but he speaks it perfectly in our own dialect – 本当にすごいです(Hontōni sugoidesu!)
 
Remember, what is happening here is occurring at the same time of year that the law was received by the people at Mount Sinai. The difference is quite striking. The law was received from the Lord in a state of fear, quaking, trembling, and with a voice that brought terror upon the people. It was the Lord speaking to Israel in their own language. But more, it was only spoken to Israel.
 
At Pentecost, the sound is familiar, and it is at a time of rejoicing (Deuteronomy 12:12). In fact, no one who was in mourning could participate in this event (Deuteronomy 26:14). And further, it came not only in the language of the people, but in the language of all people “from every nation under heaven” (Acts 2:5). Though these are Jews, they are Jews who came from those other nations, implying that the word is not only intended for these Jews, but for all people.
 
But more, what is heard is from the Lord through His people. In this, the contrast to the law is complete. The law is of fear. The giving of the Spirit is of friendliness. The law calls for works. The Spirit comes through faith. The law brings condemnation. The work of Christ brings salvation. These, and innumerable other contrasts, are seen in the law versus the gospel of grace.
 
Life application: There is a Jewish teaching that the Law of Moses, given at Mount Sinai, went out to all the world in the seventy known languages of the people recorded in Genesis 10. This is certainly a false teaching that began after the events at Pentecost.
 
This is found in a midrash, or Jewish commentary on Scripture, that was supposedly recorded by Rabbi Yohannan (30BC to AD90). If Yohannan actually said this, he certainly realized the significance of what occurred at Pentecost and made that story up in order to demonstrate that what occurred at Pentecost was not without precedent and was not something special or unique to faith in Christ Jesus. There is nothing in Scripture to justify this false teaching, and if it were so, the Bible would have recorded it.
 
It is just as possible that this is credited to Yohannan because he lived during the time that the events occurred, and it is a way of robbing the truth of the Pentecost experience recorded in Scripture away from its actual source.
 
One must be exceedingly careful when referring to Jewish commentaries. If what they  state or claim is not in accord with Scripture, it is best to disregard it. There has been an agenda in Judaism to obscure the truth of Christ for two thousand years.
 
Likewise, it is unsound to take Jewish cultural events, such as how their wedding marriages are conducted, and to insert that into one’s New Testament theology. This is a giant problem that often confuses the truth of what is being conveyed by Jesus and the apostles, and it leads to many incorrect doctrines concerning events that have, or that will, occur.
 
This is especially true with modern Messianic and Hebrew Roots evaluations of things like the Leviticus 23 Feasts of the Lord, the Shemitah, the Sabbath and Jubilee cycles, and so on. These extra-biblical insertions do not help us evaluate those things. Rather, they misdirect our eyes away from what God intends for us to see, meaning Jesus Christ.
 
The Bible stands alone as the testament to what God is doing in Christ. If any extrabiblical teaching does not sync with what is stated in Scripture, toss it. Just because someone is Jewish and appears well-versed in the language and culture of the Jews, it does not mean he is a specialist on the Bible. It is a huge problem within the modern church, and it should not become a part of our personal theology. Stick with the Bible!
 
Lord God, Your word is sufficient for our knowledge, doctrine, and practice concerning our faith. May we be careful to not trust people with fine sounding arguments that do not align with Your word, even if they claim it is something that reveals secrets about You. That is what Your word is for. May we let this sink into our minds. Amen.

Acts 2:5

Tuesday, 26 October 2021
 
And there were dwelling in Jerusalem Jews, devout men, from every nation under heaven. Acts 2:5
 
In the previous verses, the Holy Spirit came upon the believers and they “began to speak with other tongues.” With that noted, Luke now turns to the broader audience who witnessed these things, saying, “And there were dwelling.”
 
The word katoikeó,  is used. It signifies to settle down as a permanent resident. Scholars generally argue against this notion though because in the coming verses Jews from many locations will be noted, and in verse 9, it uses the same word in the same present tense to indicate those dwelling in Mesopotamia and elsewhere.
 
There is no difficulty with this. Some of these foreign-born Jews now dwelt permanently in Jerusalem. Some were pilgrims visiting Jerusalem. In Deuteronomy, Moses says what the Lord will do to the people if they disobey Him –
 
“Then the Lord will scatter you among all peoples, from one end of the earth to the other, and there you shall serve other gods, which neither you nor your fathers have known—wood and stone.” Deuteronomy 28:64
 
However, the Lord also promised restoration –
 
“Now it shall come to pass, when all these things come upon you, the blessing and the curse which I have set before you, and you call them to mind among all the nations where the Lord your God drives you, 2 and you return to the Lord your God and obey His voice, according to all that I command you today, you and your children, with all your heart and with all your soul, 3 that the Lord your God will bring you back from captivity, and have compassion on you, and gather you again from all the nations where the Lord your God has scattered you. 4 If any of you are driven out to the farthest parts under heaven, from there the Lord your God will gather you, and from there He will bring you. 5 Then the Lord your God will bring you to the land which your fathers possessed, and you shall possess it. He will prosper you and multiply you more than your fathers. 6 And the Lord your God will circumcise your heart and the heart of your descendants, to love the Lord your God with all your heart and with all your soul, that you may live.” Deuteronomy 30:1-6
 
The people who were exiled were brought back. Many came back permanently, some would come back at appointed times, such as the pilgrim feasts, of which the time of Pentecost was one. Paul specifically returned to Jerusalem, as is indicated in Acts 18, to keep a feast –
 
“So Paul still remained a good while. Then he took leave of the brethren and sailed for Syria, and Priscilla and Aquila were with him. He had his hair cut off at Cenchrea, for he had taken a vow. 19 And he came to Ephesus, and left them there; but he himself entered the synagogue and reasoned with the Jews. 20 When they asked him to stay a longer time with them, he did not consent, 21 but took leave of them, saying, ‘I must by all means keep this coming feast in Jerusalem; but I will return again to you, God willing.’ And he sailed from Ephesus.” Acts 18:18-21
 
Even today in Israel, this is true. One can go to a large dancehall and see people who have returned to the land from dozens of countries gathered together. They will have learned the Hebrew language, but they will most commonly speak to family in their own native language, such as Russian, Yemenis, English, or etc.
 
Understanding this, Luke continues with, “in Jerusalem.” As this is Pentecost, and as there are people gathered from many different areas, it makes the thought of this gathering being at the temple complex all the more certain. The disciples were gathered in one place (1:1), also called a “house” (1:2), and there are many others gathered there. This would be as directed by Moses –
 
“But when you cross over the Jordan and dwell in the land which the Lord your God is giving you to inherit, and He gives you rest from all your enemies round about, so that you dwell in safety, 11 then there will be the place where the Lord your God chooses to make His name abide. There you shall bring all that I command you: your burnt offerings, your sacrifices, your tithes, the heave offerings of your hand, and all your choice offerings which you vow to the Lord.” Deuteronomy 12:10, 11
 
As this is certain, Luke continues, saying, “Jews.” The term speaks of any person, regardless as to which tribe the person was actually from. It is an all-encompassing term that became acceptable to speak of anyone of the stock of Israel. This is how Paul uses the term, even when referring to himself –
 
“For though I am free from all men, I have made myself a servant to all, that I might win the more; 20 and to the Jews I became as a Jew, that I might win Jews.” 1 Corinthians 9:19, 20
 
Despite using this term, Paul is actually from the tribe of Benjamin (see Philippians 3:5). As such, the term “Jews” as used by Luke is referring to any and all of Israel. The tribe of Judah became the predominant tribe. The designation “Jew” is the umbrella by which those of all tribes were labelled, and that has remained true to this day. Of these Jews, Luke says they are “devout men.”
 
The Greek word is only used by Luke. Once in his gospel (Luke 2:25) and three times in Acts. It is a compound word that literally means “‘taking hold of what is good.’ It focuses on the outward response someone gives to what they feel is truly worthwhile (worthy of respect)” HELPS Word Studies. At times, translators say, “God-fearing” which is more of a paraphrase, but it implies that a godly fear is instilled in the person.
 
This would be obvious as the people had followed the Law of Moses, as stated above, and had come to the temple to observe the feast as the law instructed. This description is made more pronounced by the final words of the verse, “from every nation under heaven.”
 
These were men who had been returned from exile and had returned to the land as the  Lord promised, or they were men of the diaspora that believed the words of Scripture to some degree, and they wanted to participate in the customs of the Jews as the law stated. Thus, they were “taking hold of what is good,” at least in this respect of the law.
 
Life application: For such a seemingly simple verse, much is tied up in what it says. It is important to know the rest of Scripture to understand the context of what is being conveyed. For those who spend most of their time trying to separate the testaments, covenants, and promises by dividing them into wholly separate ideas, there will be a failure in grasping the overall message being conveyed.
 
It is true that the Mosaic Covenant is obsolete in Christ, but one cannot have a New Covenant without there first being an Old Covenant. God is slowly and progressively revealing Himself in the stream of human existence, logically building a case for man’s need for Christ in every dispensation that arises.
 
In the end, the final point of everything that God is doing is to reveal Himself through Christ and to reveal our need for Christ. He used Israel, the Jewish people, to reveal a very large part of that program. Without understanding their history, as well as the promises yet to be fulfilled in them, a huge void in our understanding of God’s message will result. Hence, you are admonished to READ YOUR BIBLE.
 
It is in Scripture that the glory of what God has done for you is revealed. Again, READ YOUR BIBLE.
 
Lord God. Thank You for Your precious word – the Holy Bible. Amen.
 

Acts 2:4

Monday, 25 October 2021
 
And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance. Acts 2:4
 
The previous verse saw divided tongues, as of fire, rest upon each of the disciples who were sitting in the house. With that noted, Luke next records, “And they were all filled with the Holy Spirit.” It is what Jesus earlier spoke to the people about as is described in John –
 
“On the last day, that great day of the feast, Jesus stood and cried out, saying, ‘If anyone thirsts, let him come to Me and drink. 38 He who believes in Me, as the Scripture has said, out of his heart will flow rivers of living water.’ 39 But this He spoke concerning the Spirit, whom those believing in Him would receive; for the Holy Spirit was not yet given, because Jesus was not yet glorified.” John 7:37-39
 
This is what Jesus later refers to in John 14 and John 15 –
 
“But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all things that I said to you.” John 14:26
 
“But when the Helper comes, whom I shall send to you from the Father, the Spirit of truth who proceeds from the Father, He will testify of Me. 27 And you also will bear witness, because you have been with Me from the beginning.” John 15:26, 27
 
It is also what Jesus was referring to when He spoke to the apostles after the resurrection in John 20 –
 
“So Jesus said to them again, ‘Peace to you! As the Father has sent Me, I also send you.’ 22 And when He had said this, He breathed on them, and said to them, “Receive the Holy Spirit. 23 If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.” John 20:21-23
 
In these verses from John 20, the word translated as “He breathed on them” is emphusaó. It is a word found only there in the New Testament. However, it is the same word used in the Greek translation of the Old Testament in Genesis 2:7 –
 
“And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being.”
 
Jesus was making a point in John 20 that the He is the Lord God who originally formed man. His breathing on them was a token that they would be born again from above with the coming of the Spirit. This is not, then, a “second-birthing” of the Spirit here in Acts as claimed by charismatics. It is an attestation that Jesus is God.
 
In John 14, Jesus said the Father would send the Holy Spirit in Jesus’ name. In John 15, Jesus said that He would send the Holy Spirit from the Father. And in John 20, Jesus’ breath upon the apostles is a token of that occurrence. It is the work of the Godhead that is being revealed and it reveals the truth of Jesus’ words of John 14 –
 
“Jesus said to him, ‘Have I been with you so long, and yet you have not known Me, Philip? He who has seen Me has seen the Father; so how can you say, “Show us the Father”? 10 Do you not believe that I am in the Father, and the Father in Me? The words that I speak to you I do not speak on My own authority; but the Father who dwells in Me does the works. 11 Believe Me that I am in the Father and the Father in Me, or else believe Me for the sake of the works themselves.’” John 14:9-11
 
The three members of the Godhead are working together in the redemptive process. The coming of the Holy Spirit in Acts is an outward, visible, audible demonstration of this. It is a confirmation that Jesus is, in fact, the Lord God. The new birth has come and the church that bears Jesus’ name is founded at this moment based on the New Covenant that was established in Jesus’ blood only a short time before.
 
This is clearly evidenced in the fact that the New Covenant extends beyond the Jewish believers to include the Gentiles, as witnessed by Paul in 1 Corinthians 11:25 and 2 Corinthians 3:4-6 and then again by the author of Hebrews in Hebrews 8 and 9.
 
This “filling of the Holy Spirit” is that new birth. It is being born again from above because of the completed work of Christ. It is the spiritual reconnection to God that was lost when Adam transgressed the command. The outward display in Acts 2 is not normative for the church age. Rather, it was an outward display to confirm that the Spirit is now given to those who believe the gospel.
 
The outward display is first occurring in Jerusalem as a sign that the Feast of Shavuot (Weeks), which is Pentecost, is fulfilled. But this does not mean it is only fulfilled for those in Jerusalem. Just as Christ’s Passover sacrifice was observed as fulfilled by those in Jerusalem, it still extends to all believers (see 1 Corinthians 5:7).
 
Each thing must start somewhere, but that is only the beginning of the thing. The church started in Jerusalem, and it has continued to expand, as Jesus stated in Acts 1, to the ends of the earth –
 
“And being assembled together with them, He commanded them not to depart from Jerusalem, but to wait for the Promise of the Father, ‘which,’ He said, ‘you have heard from Me; 5 for John truly baptized with water, but you shall be baptized with the Holy Spirit not many days from now.’ 6 Therefore, when they had come together, they asked Him, saying, ‘Lord, will You at this time restore the kingdom to Israel?’ 7 And He said to them, ‘It is not for you to know times or seasons which the Father has put in His own authority. 8 But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth.’” Acts 1:4-8
 
In understanding these things, it next says of those who were filled with the Holy Spirit that they “began to speak with other tongues.” The word “tongues” means “languages.” In the case of what occurs in Acts 2, it does not mean gibberish, nor is it something acquired over time or improved through use. It is an immediate infusion of a new language into the person who is so filled. This is evidenced in the coming verses.
 
Later Paul will speak of tongues in a different way, acknowledging them as languages he already knew –
 
“I thank my God I speak with tongues more than you all; 19 yet in the church I would rather speak five words with my understanding, that I may teach others also, than ten thousand words in a tongue.” 1 Corinthians 14:18, 19
 
These languages, given to the believers as a sign to the people came “as the Spirit gave them utterance.” Here Luke uses a word, apophtheggomai, found for the first of three times. It is seen only in Acts. It refers to a clear and plain enunciation, a declaration, and a speaking forth. The words spoken by these people were clearly conveyed, perfectly understood, and had precise meaning. Paul uses the word in Acts 26:25 and then explains it for his hearer –
 
“But he said, ‘I am not mad, most noble Festus, but speak the words of truth and reason.’”
 
The word “reason” literally means “sobriety.” In Acts 2:13, the people will claim the believers are “full of new wine.” Peter will correct this saying that they are not drunk. The enraptured voices of the believers were filled with reason, eloquence, power, and they were heightened with joy. What has come upon these believers in Jerusalem is solely of God, and it is an undoing of what occurred in Genesis 11 –
 
“And the Lord said, ‘Indeed the people are one and they all have one language, and this is what they begin to do; now nothing that they propose to do will be withheld from them. 7 Come, let Us go down and there confuse their language, that they may not understand one another’s speech.” 8 So the Lord scattered them abroad from there over the face of all the earth, and they ceased building the city. 9 Therefore its name is called Babel, because there the Lord confused the language of all the earth; and from there the Lord scattered them abroad over the face of all the earth.’” Genesis 11:6-9
 
Where the Lord confused the language of all the earth, He has now brought understanding. Where there was misunderstanding, there is now clarity. Though the tongues would cease in a supernatural way, they continue to be learned in order to convey the gospel to all people on earth. In other words, the display of tongues in Acts 2, though not normative for the church age, is a token that the gospel is intended to speak to all people in any tongue at any place and at any time. Thus, it is the reuniting of all people on the planet into one body when the message of the gospel is accepted.
 
Life application: Acts 2 is a descriptive account of what occurred at the establishment of the church. It prescribes nothing. Further, it is not normative for the church age as is testified to throughout Acts and the epistles. Nothing is said that these same believers retained the tongues they spoke. Further, the epistles do not hint that what is described in Acts would reoccur later.
 
In this, the Pentecostal/Charismatic movement fails. They have taken descriptive accounts that refer to known languages that were given, along with temporary workings of the Spirit, and they have twisted that into something wholly unintended. Further, their supposed displays of tongues fail to adhere to the prescriptive directives for tongues given by Paul under the inspiration of the Spirit.
 
Secondly, the Feast of Pentecost is fulfilled because of Christ’s work, as is evidenced in Acts, just as were all of the other feasts of the Lord. The Hebrew Roots movement fails because they reintroduce these feasts of the Law of Moses, prescribing their observance when they were, in fact, fulfilled by Him. It is a heretical doctrine because it negates the work of Christ who fulfilled them. It is one thing to observe Pentecost as a memorial, and it is another thing to prescribe observance of the feasts as given in the Law of Moses, ignoring the fulfillment in Christ.
 
Thirdly, the church is clearly presented as being established in Acts 2. It is based on the one and only New Covenant that came through Christ’s shed blood. It is based on the one and only gospel that is to be conveyed to Jew and Gentile, and it is confirmed by the giving of the Holy Spirit of God to believers, based on the completed work of Christ. This will continue to be seen as Acts continues. Hyperdispensationalism fails because it teaches a heretical theology that separates both the gospel and the church into two separate entities.
 
Fourthly, Calvinism fails because it teaches that believers must be regenerated in order to believe (being born again), that people then believe, and they are then saved. This is contrary to both the descriptive and prescriptive passages of Scripture. Rather, a person hears the word, believes the gospel, and is sealed with the Holy Spirit unto salvation. This is more expressly seen in the epistles, but following the book of Acts is helpful in understanding this.
 
Be sure to reject these false doctrines. Just because something is described does not mean that it is normative. That which is fulfilled by Christ is to be acknowledged as such. And there is one church that began with the giving of the Spirit and continues with the giving of that Spirit to any who believe the gospel. When a person believes, he is then born again through the sealing of the Holy Spirit as the guarantee of the inheritance.
 
Lord God, thank You for the gift of Your Spirit. The record of Your word shows that it came among the early believers confirming the words of Jesus, and the record of the epistles assures us that we receive the Spirit the moment we believe the gospel. He seals us for the day of redemption. We have faith that it is true, even without any external confirmation of this. Believing that Christ died for us, was buried, and rose again is all we need to assure us that we are Yours. Thank you for Christ Jesus our Lord. Amen.

Acts 2:3

Sunday, 24 October 2021
 
Then there appeared to them divided tongues, as of fire, and one sat upon each of them. Acts 2:3
 
In the previous verse, it was noted that the sound of the rushing mighty wind filled the house where the people were sitting. It is at this time that Luke next records, “Then there appeared.”
 
The idea seems to be that within the house, and without any known, visible source, something new came forth. The thought is not unlike what happened as is recorded in Daniel 5 –
 
“In the same hour the fingers of a man’s hand appeared and wrote opposite the lampstand on the plaster of the wall of the king’s palace; and the king saw the part of the hand that wrote.” Daniel 5:5
 
Seemingly, and out of nowhere, the fingers of a man’s hand appeared. Likewise, Luke records that to these disciples there appeared “to them divided tongues.” The verb is actually a present participle. The thought is something like, “dividing tongues,” or “parting tongues.”
 
The word “tongues” is glossa. It signifies a tongue, a language, or even a nation which is distinguished by its language. Even before getting to the next verse, the idea is clear. A language is being presented “as of fire.”
 
Here the Greek is specific. It is not necessarily fire (although it could be), but that the tongues appeared and acted as would tongues of fire. Their appearance brought to mind how a tongue of fire would look and act as it divided from the main source. In the Old Testament, the term “tongue of fire” is found only once, in Isaiah 5:24 –
 
“Therefore, as a tongue of fire consumes the straw, and as dry grass shrivels in the flame, so their roots will decay and their blossoms will blow away like dust; for they have rejected the instruction of the LORD of Hosts and despised the word of the Holy One of Israel.” Isaiah 5:24
 
There, it signified the disapproval of the Lord towards the people of Israel and the judgment to be rendered upon them. The exact opposite is seen here in Acts. The display is one of favor upon the Lord’s people as is clearly seen in the next words, which say, “and one sat upon each of them.”
 
The tongues of fire came to rest individually upon those who had accepted the “Lord of Hosts,” meaning Jesus (see James 5:4 where he uses the same title and ascribes it to Jesus). Instead of judgment, as in Isaiah, it is a sign of divine favor.
 
Life application: It should be noted that the Day of Pentecost is held to be the exact same day of the calendar year that the Law of Moses was received at Mount Sinai. This can be affirmed by looking at the account found in Exodus. As such, there is now a contrast being made between the law which brings judgment and condemnation (as in Isaiah above) and the New Covenant which brings divine favor and a baptism (of fire – see Matthew 3:11, etc.) by the Spirit of God.
 
Having noted that, it must be remembered that this account in Acts is a descriptive passage. It prescribes nothing, and it cannot even be inferred that such a demonstration is normative. Rather, it is simply a confirmation that the Spirit approved of the faith of these believers and has given a manifested display of that approval. This is similar, but not identical to, two other accounts in Acts –
 
“While Peter was still speaking these words, the Holy Spirit fell upon all those who heard the word. 45 And those of the circumcision who believed were astonished, as many as came with Peter, because the gift of the Holy Spirit had been poured out on the Gentiles also. 46 For they heard them speak with tongues and magnify God.” Acts 10:44-46
 
“Then Paul said, ‘John indeed baptized with a baptism of repentance, saying to the people that they should believe on Him who would come after him, that is, on Christ Jesus.’5 When they heard this, they were baptized in the name of the Lord Jesus. 6 And when Paul had laid hands on them, the Holy Spirit came upon them, and they spoke with tongues and prophesied. 7 Now the men were about twelve in all.” Acts 19:4-7
 
These two descriptive passages are given to complement the account in Acts, and for very specific purposes. The first was to confirm that the same gospel message that brought the Spirit upon the Jews of Acts 2 also brought the Spirit upon Gentiles in Acts 10 (Peter was the apostle who was present in both instances). The tongues confirmed the acceptance of those who were saved in Acts 10.
 
In Acts 19, it was Jews that received the message of Christ, but this time it was Paul who presented it. In like manner to the gospel presented by Peter, the message was received, and it was confirmed by the speaking of tongues. These are the only times that such tongues are noted as coming upon believers in the book of Acts, and the giving of the accounts is purposeful.
 
What is being clearly revealed is that the exact same gospel is being conveyed by Peter and by Paul, and that the gospel presented by Peter is intended for both Jew and for Gentile. Likewise, the gospel presented by Paul is both for Jew and for Gentile. The demonstration of the speaking of tongues is the surety of this fact.
 
In other words, the word clearly and unambiguously reveals that the teaching of hyperdispensationalism that says the gospel of Peter is not the same as the gospel presented by Paul is a heretical teaching. As there is only one gospel, the teaching is anathema –
 
“I marvel that you are turning away so soon from Him who called you in the grace of Christ, to a different gospel, 7 which is not another; but there are some who trouble you and want to pervert the gospel of Christ. 8 But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed.” Galatians 1:6-8
 
And again –
 
“For as the body is one and has many members, but all the members of that one body, being many, are one body, so also is Christ. 13 For by one Spirit we were all baptized into one body—whether Jews or Greeks, whether slaves or free—and have all been made to drink into one Spirit. 14 For in fact the body is not one member but many.” 1 Corinthians 12:12-14
 
Be sure to avoid getting caught up in this heresy and be sure to let those know who are caught up in it that what they teach is anathema. There is one, and only one gospel message, and that same message was proclaimed by all of the apostles, and it was confirmed by the giving of the Holy Spirit in an outward display of approval. We now have the record of that in the Bible, and such a display is no longer necessary.
 
Heavenly Father, thank You for the gift of the Spirit that You have graciously given to us because of the finished work of Jesus Christ. Now, through the gospel, we have peace and reconciliation with You. You have given us the Promise, and we await the day when we are brought into Your presence forever. May that Day be soon! Amen.

Acts 2:2

Saturday, 23 October 2021
 
And suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled the whole house where they were sitting. Acts 2:2
 
Note: It is a good time to remind the read of the five basic rules for interpreting the Bible –
 
Is this prescriptive (does it prescribe something).
Is this descriptive (does it only describe what occurred).
Context (Who is being addressed, what does the surrounding passage speak of, what is the dispensation, etc.).
Context (see 3).
Context (see 4).
 
Chapter 2 of Acts is a descriptive passage. It prescribes absolutely nothing for the church at this time. Instead, it is a historical account of what occurred. The fact that events occur in Acts 2 in a certain manner in no way means that they will occur in this manner ever again. An example of such an unusual event is found in Exodus 40, Leviticus 9, and again in 2 Chronicles 7 –
 
“Then the cloud covered the tabernacle of meeting, and the glory of the Lord filled the tabernacle. 35 And Moses was not able to enter the tabernacle of meeting, because the cloud rested above it, and the glory of the Lord filled the tabernacle.” Exodus 40:34, 35
 
“And Moses and Aaron went into the tabernacle of meeting, and came out and blessed the people. Then the glory of the Lord appeared to all the people, 24 and fire came out from before the Lord and consumed the burnt offering and the fat on the altar. When all the people saw it, they shouted and fell on their faces.” Leviticus 9:23, 24
 
“When Solomon had finished praying, fire came down from heaven and consumed the burnt offering and the sacrifices; and the glory of the Lord filled the temple. 2 And the priests could not enter the house of the Lord, because the glory of the Lord had filled the Lord’s house.” 2 Chronicles 7:1, 2 
 
Such an event is not recorded elsewhere for either the tabernacle or the temple. Each was a one-time occurrence to demonstrate that the Lord had approved of the edifice that had been consecrated to Him. The events surrounding the coming of the Holy Spirit in Acts 2, the words of Peter to the people of Israel in this chapter, the growth of the church noted here, and so on are all simply a historical record of what occurred. They prescribe nothing for the conversion or doctrine of any believer – Jew or Gentile – into the future. This is especially so with the words of Peter to Israel concerning their conversion as is recorded in verse 2:38, and which will be evaluated at that time.
 
For now, the context is an event that occurs in Jerusalem, probably at the temple, and as a demonstration of the fulfillment of the symbolism of the Feast of Weeks (Shavuot/Pentecost) for the Jewish people to see and to understand that the Christian faith, which stems directly from the word of the Lord to and through the nation of Israel, conveys the fulfillment of those things that Israel had been promised concerning the coming of their Messiah.
 
With these things stated, the verse begins with, “And suddenly.” It is a new word found only three times in Acts, aphnó. It is an adverb signifying “suddenly,” or “unexpectedly.” What is occurring was unknown to the apostles as to its coming. They were told to wait in Jerusalem until they received the Promise from the Father (Acts 1:4), and now that is to be fulfilled.
 
In this sudden manner, “there came a sound from heaven.” It is reminiscent of the events of the past. Fire came from heaven at the consecration of the tabernacle (see above). Likewise, fire from the Lord fell upon the burnt sacrifice presented by Elijah on Mount Carmel. Events like this are given as a sign to the people that the Lord has accepted what is presented to Him. Now, a sound is heard coming from heaven “as of a rushing mighty wind.”
 
The word translated as “wind,” pnoé, is found only here and in verse 17:25. It signifies “wind,” “breath,” or “gust.” It is the root of the word pneuma, or spirit, which is also a word that signifies breath, and wind. This is the same as the word ruakh in Hebrew. It likewise can be translated as wind, breath, or spirit depending on the context. The idea here is that this rushing wind is heard coming from heaven.
 
The word translated as “rushing,” pheró, signifies “to bear along.” One should get the notion of what will later be said by Peter concerning the word of the Lord. He uses the word three times in a row to describe what occurred while on the Mount of Transfiguration and also as it came through the prophets –
 
“And we heard this voice which came from heaven when we were with Him on the holy mountain.
19 And so we have the prophetic word confirmed, which you do well to heed as a light that shines in a dark place, until the day dawns and the morning star rises in your hearts; 20 knowing this first, that no prophecy of Scripture is of any private interpretation, 21 for prophecy never came by the will of man, but holy men of God spoke as they were moved by the Holy Spirit.”
 
The adjective used to describe the wind is biaios, meaning “strong,” or “violent.” The sound of the wind was probably like that of a massive whirlwind, like what Job experienced when the presence of the Lord was near (see Job 40:6). That same wind Job experienced was noted when Elijah was translated to heaven as he went up “by a whirlwind.” The word is used elsewhere in the Old Testament to describe the tempest which surrounds the Lord as He accomplishes His work –
 
“Then the Lord will be seen over them,And His arrow will go forth like lightning.The Lord God will blow the trumpet,And go with whirlwinds from the south.” Zechariah 9:14
 
The idea being conveyed is that something heavenly is occurring, and it is on the day of Pentecost, confirming again that the Lord is at work, fulfilling the symbolism of what the Leviticus feast day only typologically anticipated. With this understanding, Luke next records, “and it filled the whole house.”
 
The word translated as “house” is oikos. It means a house, but it is used frequently to describe the “house of the Lord,” meaning the temple and its surrounding area. For example –
 
“Then Jesus went into the temple of God and drove out all those who bought and sold in the temple, and overturned the tables of the money changers and the seats of those who sold doves. 13 And He said to them, ‘It is written, “My house shall be called a house of prayer,” but you have made it a “den of thieves.”’” Matthew 21:12, 13
 
There is no reason to assume that the events occurring here are anywhere else but this “house.” It is where the events of Exodus, Leviticus, and 2 Chronicles (noted above) occurred, and it is where the pilgrims on such feast days would have gathered. It is in this place that they would be feasting, talking about the events of the past year, and so on – just as Israelites had been doing for many generations. It is in this house “where they were sitting.”
 
At the pilgrim feasts, the people would gather and sit together, eating and rejoicing. It was a time of celebration and joy. It was a time to relax and to take a break during the harvest cycle. Everything about Luke’s description points to a gathering of Israel, in the presence of the Lord, just as it is described in Deuteronomy –
 
“But you shall seek the place where the Lord your God chooses, out of all your tribes, to put His name for His dwelling place; and there you shall go. 6 There you shall take your burnt offerings, your sacrifices, your tithes, the heave offerings of your hand, your vowed offerings, your freewill offerings, and the firstborn of your herds and flocks. 7 And there you shall eat before the Lord your God, and you shall rejoice in all to which you have put your hand, you and your households, in which the Lord your God has blessed you.” Deuteronomy 12:5-7
 
Life application: As noted above, in this and the surrounding verses, it is seen that the Lord is at work, fulfilling the symbolism of what the Leviticus feast day only typologically anticipated. As such, there is no need for it to ever occur again.
 
There was one cross of Christ to fulfill the Passover sacrifice (1 Corinthians 5:7). There is one church that is united on one gospel in which believers are to conduct their lives in a sinless manner (1 Corinthians 5:8). There was one resurrection of the Lord that fulfilled the typology of the Feast of Firstfruits (1 Corinthians 15:20). The giving of the Spirit in a demonstrable way was only needed to establish the church. As such, it is only found in this way in the book of Acts (see Acts 2, Acts 8, Acts 10, etc.).
 
These demonstrations do not prescribe anything. They are simply given as confirmation of the works of the apostles of Jesus Christ. Resultingly, they confirm that Jesus is, in fact, the Messiah. They further confirm that the Spirit is available to Jew, Samaritan, and Gentile. It confirmed the apostleship of Peter (such as in Acts 8), and it confirmed the apostleship of Paul (such as in Acts 19:6).
 
As this is the purpose of the book of Acts, and as the book has been compiled and added to the canon of Scripture, there is no longer any need for an external demonstration of the coming of the Spirit. In fact, that would be contrary to the prescriptive writings of Paul which say that believers now live by faith and not by sight. If we require a demonstrable working of the Spirit, we are not living by faith, and we have a contradiction in the theology which governs our spiritual lives. No sign for our faith should be expected. It is presumptuous, and it excludes faith. Paul is clear –
 
“For Jews request a sign, and Greeks seek after wisdom; 23 but we preach Christ crucified, to the Jews a stumbling block and to the Greeks foolishness, 24 but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. 25 Because the foolishness of God is wiser than men, and the weakness of God is stronger than men.” 1 Corinthians 1:22-25
 
Lord God, help us to be people of faith. May we never presumptuously demand a sign from You for us to accept that You are there and that Your word is true. Rather, help us to align our faith with the word You have given to us. With that, we will surely be satisfied. Your word is sufficient for our life, doctrine, and practice at this time. Thank You for this precious word. Amen.

Acts 2:1

Friday, 22 October 2021
 
When the Day of Pentecost had fully come, they were all with one accord in one place. Acts 2:1
 
 With the selection of Matthias noted at the end of Chapter 1, the account immediately turns to the fulfillment of the Feast of the Lord recorded in Leviticus 23:15-22. This is directly referenced by Luke, saying, “When the Day of Pentecost had fully come.”
 
The word translated as “fully come” signifies “to be completed.” The name Pentecost means “fiftieth.” It is the fiftieth day of a particular cycle that was celebrated every year during the time of the law. It is a typological anticipation of an event that occurs at a set time after the crucifixion and resurrection of the Lord. Of this time, Vincent’s Word Studies rightly states –
 
“The day, according to the Hebrew mode, is conceived as a measure to be filled up. So long as the day had not yet arrived, the measure was not full. The words denote in process of fulfilment.”
 
Arriving at this fiftieth day, one comes to the pilgrim feast known as Shavuoth in Hebrew and Pentecost in Greek. Each of the Leviticus 23 Feasts of the Lord anticipates the work of Jesus Christ during His first advent or the state/conduct of the believer’s lives because of His completed work.
 
The word “feast” is, unfortunately, often used to translate two different Hebrew words. The first is moed, meaning and appointed time. The second is khagag, signifying a pilgrimage/pilgrim feast. There are eight of the “appointed times” listed in Leviticus 23, three of those are “pilgrim feasts.” Pentecost is the fifth of the recorded “appointed times,” and it is the second “pilgrim feast.”
 
The difference is important to understand because the “appointed times” point to something directly accomplished by the Lord in the redemptive process. The “pilgrim feasts” point to the life of believers in Christ as a result of the work of the Lord. The important point of these appointed times is that they all pertain to every believer in Christ – Jew and Gentile alike.
 
Because of what happens at Pentecost in Acts 2 is seemingly directed only to the Jews, the heretics who hold to hyperdispensationalism claim that what occurred only applies to them. This is incorrect. What occurred at Pentecost in the year of Christ’s completed work happened to the Jew first, but it pertains to any person in Christ since then, even to this day. This is true with all of the appointed times seen in Leviticus 23.
 
The instruction for celebrating Shavuoth/Pentecost states –
 
“And you shall count for yourselves from the day after the Sabbath, from the day that you brought the sheaf of the wave offering: seven Sabbaths shall be completed. 16 Count fifty days to the day after the seventh Sabbath; then you shall offer a new grain offering to the Lord. 17 You shall bring from your dwellings two wave loaves of two-tenths of an ephah. They shall be of fine flour; they shall be baked with leaven. They are the firstfruits to the Lord. 18 And you shall offer with the bread seven lambs of the first year, without blemish, one young bull, and two rams. They shall be as a burnt offering to the Lord, with their grain offering and their drink offerings, an offering made by fire for a sweet aroma to the Lord. 19 Then you shall sacrifice one kid of the goats as a sin offering, and two male lambs of the first year as a sacrifice of a peace offering. 20 The priest shall wave them with the bread of the firstfruits as a wave offering before the Lord, with the two lambs. They shall be holy to the Lord for the priest. 21 And you shall proclaim on the same day that it is a holy convocation to you. You shall do no customary work on it. It shall be a statute forever in all your dwellings throughout your generations.22 ‘When you reap the harvest of your land, you shall not wholly reap the corners of your field when you reap, nor shall you gather any gleaning from your harvest. You shall leave them for the poor and for the stranger: I am the Lord your God.” Leviticus 23:15-22
 
To understand what is being pictured and how it points to both the completed work of the Lord and believer’s lives in Christ, the Feast of the Lord series from Leviticus 23 – as presented by the Superior Word – can be read or viewed online.
 
Though the New Covenant was established in Christ’s blood almost two months prior to Pentecost, the true beginning of the church occurred at this time. That it pertains to both Jew and Gentile is typologically seen in the two loaves of bread baked with leaven that are presented to the Lord. That it encompasses the entire time of the church age, and even contains provision for those of the tribulation period is seen in not reaping the corners of the field.
 
The reason the account records only Jews at this time is because this was an annual pilgrim feast of the Jews. Of these pilgrim feasts, it is recorded –
 
“Three times a year all your males shall appear before the Lord your God in the place which He chooses: at the Feast of Unleavened Bread, at the Feast of Weeks, and at the Feast of Tabernacles; and they shall not appear before the Lord empty-handed. 17 Every man shall give as he is able, according to the blessing of the Lord your God which He has given you.” Deuteronomy 16:16, 17
That the males are specifically noted does not mean women were not included. Elsewhere, it notes that all in the household were to attend. This means wives, children, and so on. The typology was given to Israel; the fulfillment of the typology pertains to all believers. To deny this fundamental truth of the “appointed times” is to deny that the process of salvation as accomplished by Jesus Christ pertains to all people – Jew and Gentile, male and female, slave and free.
 
For the time being, it is noted that the believers are together at Pentecost (Hebrew: Shavuoth) and “they were all with one accord in one place.” The believers were all together in Jerusalem as required by the law of the feast. This would have been at the temple area, in the presence of the Lord. This is stated in Deuteronomy 16:16 (above). It is at this place, amid all of the people of Israel, that the events to be described will take place.
 
Life application: As noted, there are eight “appointed times” of the Lord recorded in Leviticus 23. Three of them are “pilgrim feasts.” A very brief description of these is listed here –
 
1) Shabbath (Sabbath). This is fulfilled by the Lord as is recorded in Hebrews 4:3 (and elsewhere) saying, “For we who have believed do enter that rest.”
2) Pesach (Passover). 1 Corinthians 5:7, “Christ, our Passover, was sacrificed for us.”
3) Matsoth (Unleavened Bread; a pilgrim feast). 1 Corinthians 5:8, “Therefore let us keep the feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.”
4) Bikurim (Firstfruits).1 Corinthians 15:20, “But now Christ is risen from the dead, and has become the firstfruits of those who have fallen asleep.”
5) Shavuoth (Pentecost/the Feast of Weeks; a pilgrim feast). Ephesians 1:13 (and elsewhere) “In Him you also trusted, after you heard the word of truth, the gospel of your salvation; in whom also, having believed, you were sealed with the Holy Spirit of promise.” Weeks, or Pentecost, is shown to be fulfilled in Romans 16:5 and 1 Corinthians 16:15 –
 
“Greet my beloved Epaenetus, who is the firstfruits of Achaia to Christ.”
 
“I urge you, brethren—you know the household of Stephanas, that it is the firstfruits of Achaia...”
 
The presentation of the two loaves is what those verses are speaking of – one a Jew, one a Gentile, and thus one gospel message.
 
6) Yom Teruah (The Day of Acclamation). 1 Corinthians 15:47, “The first man was of the earth, made of dust; the second Man is the Lord from heaven.”
 
7) Yom Kippur (The Day of Atonement) Romans 3:24, 25, “...being justified freely by His grace through the redemption that is in Christ Jesus, 25 whom God set forth as a propitiation by His blood.” 
 
8) Sukkoth (Tabernacles; a pilgrim feast). 2 Corinthians 5:7, “Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new.”
 
All eight appointed times of the Lord are fulfilled by the Lord Jesus and/or are being lived out by His people because of His accomplished work. Each pertains to both Jew and Gentile that is based on the one and only gospel. Note: They are not “Jewish” feasts, nor are they “Feasts of Israel.” They are Feasts of the Lord. They pertain to the one, and only one Church which is the Body of Christ – Jew and Gentile. One gospel.
 
In understanding the typology from the Old Testament, many heresies found in the church today can be avoided. Seventh Day Adventism (mandatory Sabbath observance); Hebrew Roots Movement (observance of the feasts of the Lord, dietary restrictions, and so on are mandatory); hyperdispensationalism (there are two gospels – one to the Jew and one to the Gentile); and so on. Each of these heresies comes about based on a failure to understand the typology from the Old Testament, its fulfillment in the New, and/or the scope of the fulfillment among the people who have come to Christ.
 
Another heresy which is constantly put forth within the church is that only the “Spring” feasts have been fulfilled and the “Fall” feasts picture something coming at the end of the church age. This is heresy because if these feasts are not fulfilled, then Christ did not fulfill the law (because these are a part of the Law of Moses). If He did not fulfill the law, then He is not the Messiah.
 
By understanding the typology and the scope of what occurs, the heresies stated here (and others as well) are clearly identified. Beware of these false teachings and those who espouse them. They will be held accountable for their failure to give God the glory through what Jesus Christ has accomplished for His people. There is one gospel based on the completed work of Jesus Christ our Lord. Hallelujah for JESUS!
 
Lord God, thank You for the surety we possess because of Christ’s fulfillment of the types and shadows of the Old Covenant which only pointed to His more perfect work. Thank You that we can participate in what those things only anticipated. Thank You for Jesus Christ our Lord. Amen.
 
 
 

Acts 1:26

Thursday, 21 October 2021
 
And they cast their lots, and the lot fell on Matthias. And he was numbered with the eleven apostles. Acts 1:26
With the proposal of either Joseph or Matthias to replace Judas, as Scripture called for, the account next says, “And they cast their lots.” Some take this as meaning a vote was made, but that is not how lots are conducted. Further, the wording of the next clause dismisses the idea of a vote having been made. Rather, lots were cast as is in accord with Scripture elsewhere.
Lots were cast on the Day of Atonement for the selection of the goat for the Lord and for the scapegoat. Land was called to be divided by lot in the book of Numbers, and that division was conducted in Joshua. Saul is recorded as having used lots. The division of the priests in 1 Chronicles 24 occurred by lot. Other lots are recorded in 1 Chronicles also. Nehemiah cast lots among the priests after the exile. David prophesied of lots being cast for the clothing of the Messiah in Psalm 22. And Solomon, in the Proverbs, takes it as an axiom that lots had value –
 
“The lot is cast into the lap,But its every decision is from the Lord.” Proverbs 16:33
 
“Casting lots causes contentions to cease,And keeps the mighty apart.” Proverbs 18:18
 
These and other references concerning the use of lots demonstrate that it was a common practice in the decision-making process in Israel. In particular, Scripture itself condones the practice and acknowledges that when the lot was employed, its decision was from the Lord. As such, this means, meaning casting lots, was employed by the apostles, “and the lot fell on Matthias.”
 
The wording here demonstrates that this was a casting of the lot and not a vote. For the lot to “fall” on Matthias indicates that it was the decision of the Lord through the lot rather than a selection by the others.
 
Nothing about this process has been either out of the will of the Lord, nor is it to be considered unsanctioned by the Lord. If this were the case, an explicit note of the inappropriate nature of the process would have been noted. Scripture called for a replacement, the office was to be filled by another who was qualified, prayer was made calling for the Lord’s hand upon the process, and then the lot – which is explicitly stated in Scripture to be used to remove contentions and seek the decision of the Lord – was cast.
 
In addition to this, the pattern of the twelve tribes actually equaling fourteen named people is remarkably repeated in the twelve apostles actually equaling fourteen named people is realized. Matthias was selected in accord with Scripture, “And he was numbered with the eleven apostles.” Here, the word translated as “he was numbered” is sugkatapséphizomai it is a compound word found only here in the Bible, coming from three other words indicating “with,” “among,” and “to calculate.” It is a different word than that used in verse 1 :17, which was katarithmeó.
 
The idea here is that Matthias was fully accepted among the others and was recognized as an apostle, having been chosen by the Lord (see Proverbs 16:33 above) and received among them accordingly.
 
Life application: Reading the account here, and elsewhere in Scripture, often leads to the obvious question among believers today, “Is it acceptable to cast lots now?” The question is valid and there is no explicit answer. However, there is an inference that can be made. After this account in Acts 1, no mention of the lot is ever again made in Scripture.
 
The noun kléros, or lot, is used again, but not in the sense of a lot having been cast. Rather, it will refer to an inheritance or portion. It is of note that in the next chapter of Acts, the account immediately goes to the giving of the Holy Spirit. It may be that this is placed directly after the account of casting lots in order to show that a new way of determining matters has arisen.
In other words, with the coming of the Spirit, dependence on His guidance – rather than the casting of lots – is the expectation. That the casting of the lots is never referred to again – and thus is not an acceptable means of decision making – is an argument from silence, but it is one supported by the immediate noting of the coming of the Spirit.
 
With the coming of the Spirit, a new dynamic is introduced, because the Spirit not only directs the lives and decisions of those who wrote out the New Testament, but the Spirit also directed exactly that – the writing out of the New Testament. As such, we have everything that is needed for right conduct and doctrine.
 
The requirements for the selection of elders and deacons, for example, are laid out in the pastoral epistles. There is no need to cast lots for such a decision. In consideration of this, at least for church decisions, the lot is implicitly no longer necessary. As the proverbs are wisdom literature that can be applied to life at any time in redemptive history, a person could argue, “The proverbs say that ‘because every decision of the lot is from the Lord,’ it must be ok for me to cast lots.”
 
This was the attitude of John Wesley who famously cast lots, including for the purpose of deciding matters of marriage and even church doctrine. One could argue that the marriage part was ok, but one cannot argue that casting lots to determine doctrine could ever be acceptable. That is what the Bible is for. Why anyone would attempt to set doctrine by lot, when the Holy Spirit has already given us the word, is beyond comprehension. It is an inexcusable option to use.
 
As far as for marriage, finances, job decisions, and the like, if someone were to accept the premise of proverbs and cast the lot, that person would – by default – have to accept the decision was from the Lord. As such, there should be NO COMPLAINTS from that person as to how his life turned out.
 
If he wound up with a nagging wife, poverty, a horrifying job that won’t pay the bills and where the boss is worse than Ebenezer Scrooge before his change of heart, he would have to acknowledge, “This must be the will of the Lord for my life.” In other words, stick to Scripture, apply its precepts to your life, pray for guidance, and live your life to the glory of God. And do so without testing Him to see what He “really” wants for your life by casting lots.
 
Lord God, we don’t have any way of looking into the future and seeing how we should make our life decisions. But You have given us Your word to apply to our lives, our conduct, and our doctrine. You have also given us the right to come to the throne of grace through prayer and ask for Your will to be done in our lives. May we pursue these avenues, and may we glorify You in each decision we make. Amen.
 
 
 
 
 
 

Acts 1:25

Wednesday, 20 October 2021
 
to take part in this ministry and apostleship from which Judas by transgression fell, that he might go to his own place.” Acts 1:25
In the previous verse, the apostles prayed that the Lord would reveal which two of the candidates to replace Judas was to be chosen. That prayer continues with the words, “to take part in this ministry.”
 
Here, the same word as was used in 1:17, , or “lot,” is used again (although some texts use the word “place” instead of “lot”). This word signifies the casting of the lot. The Lord is the director of the lot (see the commentary on 1:17). As such, Jesus’ decision concerning apostolic appointment was authoritative because He is the Lord.
 
Having rightly interpreted the Scriptures concerning what happened to Judas (as noted in verses 20 and 21), Peter and those with him are clearly directed to replace him with a suitable candidate in order to further the ministry, which is – as the prayer next states – “an apostleship.”
 
Not only were they to fill a void in the ministry, but they were to do so in accord with the apostolic ministry. The term “apostle” signifies one who is sent. There is a close connection between the two. Just as an ambassador personally represents the nation or leader of a nation, so the apostle is personally sent and bears the name (and/or title) of the one who sends him.
 
In this case, it is the apostleship “from which Judas by transgression fell.” In other words, due to his transgression, the apostleship was lost to him. Being dead, that is obvious, but it is specifically noted that the events which brought that about were because of transgression.
 
The word, translated as “transgression,” is a verb now used for the last of three times. It is a compound word, parabainó, coming from words signifying “beside” and “go.” Hence, it signifies willful, defiant stepping over a set line. A more literal and correct translation would be to simply say, “from which Judas fell away.”
 
The only other two uses of this word are found in Matthew 15 –
 
“Then the scribes and Pharisees who were from Jerusalem came to Jesus, saying, 2 ‘Why do Your disciples transgress the tradition of the elders? For they do not wash their hands when they eat bread.’3 He answered and said to them, ‘Why do you also transgress the commandment of God because of your tradition?’” Matthew 15:1-3
 
Judas’ actions caused him to fall away from his part (his allotted portion) in the ministry, so “that he might go to his own place.” The verb “go” is an infinitive. A more literal rendering would be, “fell away Judas to go to the place his own.” It’s not that he “might” go there. It is that his actions resulted in going there.
 
Further, the way the Greek words are stated, translated as “his own,” it is more intensive than simply saying “his.” It signifies that he is specifically designated for this place. This is reflected in the Lord’s words in John 17 –
 
“While I was with them in the world, I kept them in Your name. Those whom You gave Me I have kept; and none of them is lost except the son of perdition, that the Scripture might be fulfilled.” John 17:12
 
This explains the words “his own place.” The word “perdition” signifies destruction or cutting off. Judas is set to never receive an inheritance with those saved through the blood of Christ. Instead, he is forever cut off from such a hope.
 
This is the prayer that has been set forth by those gathered. Judas has lost his allotted portion due to his falling away. This must be corrected according to Scripture. Therefore, the apostles rightly take action to do so, first by praying, and next by doing what was the set custom in Israel for handing such matters. That will be seen in the coming verse.
 
Life application: It is a common teaching that the actions of the apostles are unsanctioned, and that the apostle to be chosen is not legitimate. This is because Paul clearly becomes an apostle of Jesus. The logic is that if this apostle is the twelfth, and there are supposed to be only twelve apostles, then it is Paul who is the rightful twelfth. Thus, this is an illegitimate appointment.
 
The reason this is accepted as such is because of what is stated in Revelation concerning the foundation stones of New Jerusalem –
 
“Now the wall of the city had twelve foundations, and on them were the names of the twelve apostles of the Lamb.” Revelation 21:14
 
It is an incorrect analysis, and it bears the exact same problem as the twelve gates of New Jerusalem –
 
“Also she had a great and high wall with twelve gates, and twelve angels at the gates, and names written on them, which are the names of the twelve tribes of the children of Israel: 13 three gates on the east, three gates on the north, three gates on the south, and three gates on the west.” Revelation 21:12, 13
 
The “twelve tribes” of Israel as noted in Revelation 7 are not the same as the twelve sons born to Jacob. Manasseh is listed along with Joseph, while Ephraim and Dan are not named. The pattern of the fourteen names was described in a previous commentary and it explains the pattern set forth for the “tribes (sons) of Israel” and the “twelve (fourteen) apostles.”
 
The question of which tribes of Israel will be inscribed on the gates, and which apostles will be named on the foundations is an incorrect way of looking at what is said in Revelation.
 
The point of the symbolism given there is that of the unity of government (the number twelve). Just as there were actually fourteen sons of Israel (Jacob adopted Ephraim and Manasseh for inheritance purposes), and as those sons are variously listed in the rest of Scripture, there are fourteen named apostles (Judas, Matthias, and Paul all reckoned in this). Thus, the “names” of the sons of Israel on the gates, and the “names” of the apostles on the foundation, do not have to be their actual names at all. Rather, this is simply a way of saying that the proclamation of these is united. That proclamation is JESUS.
 
He is the focus of everything going on in Scripture. The tribes of Israel anticipated Messiah and the apostles proclaimed Messiah that had come. This is actually seen in Paul’s words of 1 Corinthians 3:11 –
 
“For no other foundation can anyone lay than that which is laid, which is Jesus Christ.”
 
When we lose our focus on what the Bible is pointing to, we make the error of inserting our own presuppositions into what is being conveyed. When the apostles gathered together in Acts 1 to choose a successor for Judas they did not err. Rather, they have been obedient to Scripture in choosing a replacement for the one who fell away.
 
Let each of us likewise be obedient to the word as it is set before us, taking it in context and applying its precepts to our own lives.
 
Lord God, Your word often has difficulties in it that arise in what is said. And yet, if we take the word as a whole, we can often find out the resolution to the difficulty. It just takes study, contemplation, and setting aside our own presuppositions. So, Lord, help us to be faith in pursuing Your word all our days. Amen.
 
You can also read this commentary, with music, courtesy of our friends at "Discern the Bible" on YouTube.

Acts 1:24

Tuesday, 19 October 2021
 
And they prayed and said, “You, O Lord, who know the hearts of all, show which of these two You have chosen Acts 1:24
With the proposal of either Joseph or Matthias to replace Judas, it now says, “And they prayed and said.” This is not only the apostles, but all of the disciples, as is noted in verse 1:15. Peter had stood up among them all to speak, and that discourse continues now. This certainly would have included the women as it notes that the women were included in prayer in verse 1:14. The entire group is together, the candidates have been set forth, and so now the prayer is given, beginning with, “You, O Lord.”
 
This is an interesting phrase because it is believed by some to be speaking of Jesus. This is explained by the scholar Olshausen –
 
“The word ‘Lord,’ placed absolutely, denotes in the New Testament almost universally THE SON; and the words, ‘Show whom Thou hast chosen,’ are decisive. The apostles are just Christ’s messengers: It is He that sends them, and of Him they bear witness. Here, therefore, we have the first example of a prayer offered to the exalted Redeemer; furnishing indirectly the strongest proof of His divinity.”
 
This is probably correct. It would be appropriate to pray to Jesus in this matter as an apostle of Jesus would mean the person was selected by Jesus. Obviously, Jesus is God. But the point is that they are appealing to “You, O Lord,” specifically. It is He “who know the hearts of all.”
 
The Greek word, kardiognóstés, is used here. It is found only here and in Acts 15:8, and it is not found in any other Greek writers. It is a noun literally meaning “heart knower,” coming from the words kardía, meaning “heart” and ginōskō, signifying to “experientially know.” Thus, God is “the one who knows all the inner workings of every person’s heart, i.e. all their moral preferences (convictions)” (HELPS Word Studies).
 
As noted, the word is also only found in Acts 15:8 –
 
“So God, who knows the heart, acknowledged them by giving them the Holy Spirit, just as He did to us, 9 and made no distinction between us and them, purifying their hearts by faith.” Acts 15:8, 9
 
There, “God” is said to be the “heart-knower.” But this does not exclude Jesus as such. In fact, in Revelation 2, He explicitly says that He searches hearts –
 
“I will kill her children with death, and all the churches shall know that I am He who searches the minds and hearts. And I will give to each one of you according to your works.” Revelation 2:23
 
But this is also said to be something that is accomplished by the Spirit –
 
“Likewise the Spirit also helps in our weaknesses. For we do not know what we should pray for as we ought, but the Spirit Himself makes intercession for us with groanings which cannot be uttered. 27 Now He who searches the hearts knows what the mind of the Spirit is, because He makes intercession for the saints according to the will of God.” Romans 8:26, 27
 
Understanding this, we can then go to the Old Testament and see how these things tie together when reading Solomon’s prayer to Yehovah Elohim, or “the Lord God” –
 
“then hear in heaven Your dwelling place, and forgive, and act, and give to everyone according to all his ways, whose heart You know (for You alone know the hearts of all the sons of men), 40 that they may fear You all the days that they live in the land which You gave to our fathers.” 1 Kings 8:39, 40
 
What is clearly being revealed is the doctrine of the Trinity. There is one God who has expressed Himself in this Triune manner. Thus, the Lord (Yehovah) of the Old Testament is revealed in Jesus of the New. As such, the prayer is to the Lord (Jesus, who is God) petitioning Him to “show which of these two You have chosen.”
 
As noted, it is Jesus (the Lord) who selects His apostles (see John 6:70). As such, the appeal is surely made to Jesus that He would select a replacment for Judas accordingly in order to fulfill Scripture.
 
Life application: An argument for the prayer of this verse having been made to Jesus has been made. That can be argued against based on a prayer found in Acts 4 –
 
So when they heard that, they raised their voice to God with one accord and said: “Lord, You are God, who made heaven and earth and the sea, and all that is in them, 25 who by the mouth of Your servant David have said:
‘Why did the nations rage,And the people plot vain things?26 The kings of the earth took their stand,And the rulers were gathered togetherAgainst the Lord and against His Christ.’
27 “For truly against Your holy Servant Jesus, whom You anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together 28 to do whatever Your hand and Your purpose determined before to be done. 29 Now, Lord, look on their threats, and grant to Your servants that with all boldness they may speak Your word, 30 by stretching out Your hand to heal, and that signs and wonders may be done through the name of Your holy Servant Jesus.” Acts 4:24-30
 
One could say that this prayer is made to God, calling Him “Lord.” However, the word used in Acts 4:24, despotés, is also used when speaking of Jesus in Jude 1:4. Thus, there is no reason to assume that the apostles are not praying to Jesus – who is God – while praying to God. Whether they had a developed knowledge of the Trinity or not, they knew quite clearly that Jesus is the incarnate Lord (Yehovah).
 
An argument against the Trinity is that the term itself is not used in Scripture. But that is an argument from silence. The doctrine of original sin is not mentioned, and yet it is taught. The word “rapture” is not found in Scripture, but it is taught. Likewise, the doctrine of the Trinity is clearly taught in Scripture. The Father is God. The Son is God. The Holy Spirit is God. And yet, there is one God.
 
Lord God, Your word is large, and it is complicated at times. But with proper study, we can learn things that are evident, even if they are not openly expressed. Help us to search these treasures out and then to accept them when they are clearly seen. May our doctrine be pure and may our understanding of You be proper. Amen.
 

Acts 1:23

Monday, 18 October 2021
And they proposed two: Joseph called Barsabas, who was surnamed Justus, and Matthias. Acts 1:23
 
You can also read this commentary, with music, courtesy of our friends at "Discern the Bible" on YouTube  or at Rumble (Click Here to listen).
 
Peter has proposed the selection of another apostle to replace Judas. This is in accord with the Scriptures he cited, and therefore it is an appropriate step to take. Before proceeding to the verse, it should be noted that many take this decision by Peter and the others as an aberration. If a twelfth is now selected, then it – presumably – makes the selection of Paul problematic. How can he be chosen as an apostle and yet there be twelve apostles?
 
The reasoning is that there were twelve sons of Israel. To maintain the pattern, there should then only be twelve apostles. The thinking is flawed. The twelve sons of Israel as recorded in Genesis are at first twelve –
 
Reuben, Simeon, Levi, Judah, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, Joseph and Benjamin.
 
However, in Genesis 48, the following is recorded –
 
“Now it came to pass after these things that Joseph was told, ‘Indeed your father is sick’; and he took with him his two sons, Manasseh and Ephraim. 2 And Jacob was told, ‘Look, your son Joseph is coming to you’; and Israel strengthened himself and sat up on the bed. 3 Then Jacob said to Joseph: ‘God Almighty appeared to me at Luz in the land of Canaan and blessed me, 4 and said to me, “Behold, I will make you fruitful and multiply you, and I will make of you a multitude of people, and give this land to your descendants after you as an everlasting possession.” 5 And now your two sons, Ephraim and Manasseh, who were born to you in the land of Egypt before I came to you in Egypt, are mine; as Reuben and Simeon, they shall be mine.” Genesis 48:1-5
 
Thus, the sons of Israel are fourteen –
 
Reuben, Simeon, Levi, Judah, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, Joseph and Benjamin, Manasseh, and Ephraim.
 
Throughout the rest of Scripture, even in the New Testament, various listings of the sons of Israel are given based on the number twelve. At times, one name or another is given in replacement of another name, but the list is given as twelve.
 
Of the apostles, Luke lists twelve –
 
“Simon, whom He also named Peter, and Andrew his brother; James and John; Philip and Bartholomew; 15 Matthew and Thomas; James the son of Alphaeus, and Simon called the Zealot; 16 Judas the son of James, and Judas Iscariot who also became a traitor.” Luke 6:14-16
 
With the selection of another apostle now in Acts 1, and with the designation of another apostle – Paul – beginning in Acts 9, the number is fourteen –
Simon (Peter), Andrew, James, John; Philip, Bartholomew, Matthew, Thomas, James the son of Alphaeus, Simon called the Zealot, Judas the son of James, Judas Iscariot, Matthias, and Paul.
 
With this pattern set forth and understood, there is no reason to assume that the selection of Matthias (as will occur in verse 1:26) is inappropriate. Judas, being dead, does not discount that he was a named apostle. Nor does the adoption of Manasseh and Ephraim mean that these two sons are not “sons of Israel.” The pattern is set forth for us to learn from.
 
Having said that, the verse set before us begins with, “And they proposed two.” Of those who had been with Jesus “from the baptism of John to that day when He was taken up” (Acts 1:22), two qualified men have been identified. The first is “Joseph called Barsabas, who was surnamed Justus.”
 
The name “Joseph” essentially means, “He shall add,” coming from the Hebrew verb yasaph, “to add.” However, it is also connected to the word asaph, “to take away.” Therefore, the name is actually a double entendre.
 
The name Barsabas (Barsabbas) is probably a patronymic. The word bar is Aramaic, meaning “son.” Thus, he is “Son of Sabas.” The Greek Sabas is derived from a one of various Hebrew words, depending on which transliteration is accepted. The name could mean Son of the Host, Son of the Imbiber, Son of Pleasure, Son of an Oath, or something similar. If the name is not a patronymic, the term “son of” may be relating to his character. This is common in the Bible. A person is known as a “Son of XXX” because his character exemplifies that quality. Thus, the term “Son of Sabas” designates either his father, or his personal character.
 
Finally, Justus is a name of Latin origin meaning “Just.” It was not uncommon for people to have both a Hebrew name and a Latin or Greek name at this time. It was also common to be called “Son of XXX,” as well. Hence, he was known by any of these names.
 
The second nominee is “Matthias.” This is believed to be a shortened form of the name Mattathias. If so, it is a transliteration from the Hebrew name Mattithyah (or Mattithyahu). The Hebrew word mattah signifies a gift or reward. The Hebrew Yah is an abbreviation for Yehovah. Thus, the name means “Gift of Yah (Yehovah).”
 
Life application: Peter quoted Scripture to demonstrate that God’s plans were not upset by the betrayal of Jesus by Judas, but that this was in accord with what God knew would occur. He again cited Scripture to demonstrate that another person should replace him.
 
Peter’s thinking was not in error. It was in accord with what was set forth in the word. The selection of the two men was in accord with what was just and right concerning the knowledge of Jesus’ ministry.
 
In other words, the events in Acts 1 concerning the replacement of Judah are not an error as many claim. Instead, they are a part of what occurred, they are documented by Luke to show that this was what was decided, and in the conduct of this selection – and the later selection by Paul – a set pattern is brought forth that matches what occurred already in the Old Testament in relation to the sons of Israel.
 
As such, EW Bullinger defines the number fourteen as –
 
“...being a multiple of seven, partakes of its significance; and, being double that number, implies a double measure of spiritual perfection.
 
The number two with which it is combined (2x7) may, however, bring its own significance into its meaning, as in Matthew 1, where the genealogy of Jesus Christ is divided up and given in sets of 14 (2x7) generations, two being the number associated with incarnation.”
 
Be sure to carefully read the word, think on what is occurring as you do, and then continue to meditate on the word as you conduct your other affairs. The word is active and alive, and it will reward those who diligently ponder its truths, patterns, structure, and so on.
 
Glorious heavenly Father, what a treasure Your word is. Thank You for the richness it contains. We have one life to live before we stand before You. Help us not to squander it on that which is temporary and futile, but to direct our hearts, minds, thoughts, and actions to a study and contemplation of Your precious word. To Your glory! Amen!
 

Acts 1:22

Sunday, 17 October 2021
 
beginning from the baptism of John to that day when He was taken up from us, one of these must become a witness with us of His resurrection.” Acts 1:22
To get a better sense of the contents of this verse, it is good to read it together with the previous verse –
“Therefore, of these men who have accompanied us all the time that the Lord Jesus went in and out among us, 22 beginning from the baptism of John to that day when He was taken up from us, one of these must become a witness with us of His resurrection.”
 
The idea is that a selection to replace Judas was to be made from someone who had witnessed the entire time of Jesus’ ministry “beginning from the baptism of John.”
 
The intent of Peter’s words is that of the time when Jesus was baptized by John, not from the time that John began to baptize. John already had a ministry to the people of Israel, calling them to repentance and preparing the way of the Lord. But the focus of Peter’s words is on the time of Jesus’ ministry, not John’s. Thus, he is referring to the moment when the two ministries came together in John’s baptism of Jesus. The one selected as an apostle should have a personal knowledge of this event “to that day when He was taken up from us.”
 
This is referring to the ascension of the Lord recorded in Acts 1:9. What seems evident is that this means that there were more than just the eleven apostles on the Mount of Olives with Jesus at that time. If that were not the case, Peter could not make this statement. Though the focus was on the apostles (see Acts 1:2), it is clear that they were a part of a larger group to have been with the Lord as He ascended.
 
From this larger group, Peter then says, “one of these must become a witness.” The word translated as “witness” is martus. It means a witness, but it not only conveys the sense of having seen, but of “bearing testimony of.” The act of witnessing (the seeing) is to be proclaimed (bearing the testimony).
 
As such, the word eventually also takes on the meaning of being a martyr. The one who bears the testimony of the Lord may even be martyred for that testimony. But in such a case, it would certainly be worth it. For the one selected to replace Judas, Peter says he is to be a witness “with us of His resurrection.”
 
This is the central point of the Christian faith, upon which all else either stands or falls. Of this, John Gill says –
 
“...the resurrection of Christ from the dead, which supposes his incarnation and life, and so his obedience, ministry, and miracles in it; and also his sufferings and death, with all the benefits and advantages thereof; and is particularly mentioned, because it not only supposes and includes the above things, but is the principal article, basis, and foundation of the Christian religion; and the sign which Christ gave to the Jews, of the truth of his being the Messiah.”
 
Concerning this great and prominent act of the Lord, Paul says –
 
“Now if Christ is preached that He has been raised from the dead, how do some among you say that there is no resurrection of the dead? 13 But if there is no resurrection of the dead, then Christ is not risen. 14 And if Christ is not risen, then our preaching is empty and your faith is also empty. 15 Yes, and we are found false witnesses of God, because we have testified of God that He raised up Christ, whom He did not raise up—if in fact the dead do not rise. 16 For if the dead do not rise, then Christ is not risen. 17 And if Christ is not risen, your faith is futile; you are still in your sins! 18 Then also those who have fallen asleep in Christ have perished. 19 If in this life only we have hope in Christ, we are of all men the most pitiable.” 1 Corinthians 15:12-19
 
Life application: Everything about the record of the Person of Jesus Christ would be pointless if there was no resurrection. If He came, lived a perfect life, and then was crucified and buried, it would be of no value to us without His victory over death.
 
This is why the New Testament goes to such great pains to not only record the event as it happened, but to validate it through the recording of all of the surrounding events including who saw it, how many saw the risen Lord, the things He did afterward, and so on. In reading and believing these things, we then can have faith that the other things recorded in the Bible are true as well, including the promise of eternal life.
 
And if the promise of eternal life is true, then why should we allow our faith to be shaken? Why should we be fearful? What does it really matter if things don’t go well for us now? We have a hope that transcends those things because of our trust in the promises made to us. Let us be faithful witnesses to the hope we possess, even if that means that we must also become martyrs for it. Christ is risen! What can man truly do to us? Press on in the goodness of God that is found in the giving of His Son, JESUS!
 
Heavenly Father, what sure and wonderful promises we possess in Christ. You have laid out the details in Your word so precisely that we can be absolutely certain in our hearts that it is true and what it tells us will come to pass. No fear here. We are grounded in Your word, and our eyes are fixed on Jesus. Amen.