BIBLE IN TEN

Acts 2:16

Saturday, 6 November 2021
 
But this is what was spoken by the prophet Joel: Acts 2:16
 
Peter just noted that those speaking in tongues were not drunk as it was supposed. Instead, he will now explain to the people what is happening. In order to do so, he will cite Scripture to back up the notion that this was something prophesied of, and thus fully in accord with the redemptive workings of God. As such, Luke records Peter’s words, saying, “But this is what was spoken by the prophet Joel.”
 
The words, “But this,” clearly and unambiguously refer to the coming of the Holy Spirit. This is denied by hyperdispenationalists, as if Peter’s words (which cite Joel) are referring solely to the Holy Spirit coming upon Jesus. Saying this is, then, an attempt to deny that the church began at Pentecost and that what Joel prophesies of has nothing to do with the church age.
 
It is true that what occurs in Acts 2 is descriptive and is not normative for the church age. But what is described is clearly intended to demonstrate the fulfillment of the promise of the coming of the Spirit. This was exactly what Jesus was speaking of in John concerning the Comforter (also called the Helper), and in Luke where Jesus refers to “the Promise of My Father” –
 
“Behold, I send the Promise of My Father upon you; but tarry in the city of Jerusalem until you are endued with power from on high.” Luke 24:49
 
Just because something occurs in Scripture, which is not normative for the church age, it does not mean it does not apply to the church age. The church age had to begin at some point. When it did, it began with evidences of its fulfillment.
 
The events of Acts 2 are those evidences. The continued giving of the Spirit in a demonstrable way in Acts 8, 10, and 19 are to show that the message of the apostles Peter and Paul is the same message, and that the recipients of the demonstrations (Jews, Samaritans, Gentiles, and again Jews) confirms that this is so.
 
Understanding this, Peter will cite a passage from Joel 2. It will not be a direct citation of either the Hebrew or the Greek, though it will more closely follow the Greek. However, the intent of what is stated by Peter is clearly understood to be the fulfillment of what Joel prophesied.
 
The words of Joel will be evaluated as they are cited. Many of them are clearly to be fulfilled in the end times, not in Acts 2. As with many prophecies uttered in Scripture, and even by Jesus Himself, they will take a “mountain view” perspective. When one looks at a mountain range, it is all one thing to the mind’s eye. However, if one focuses on a single mountain, it will come into focus. Then looking at another mountain further in the distance, that mountain will come into focus.
 
The same is true with prophecy. Joel and the other prophets would see visions that comprise events with long timeframes between them. Such is the case with Joel 2, and as it is then relayed to the people in Acts 2 by Peter. The particular verses from Joel state –
 
“And it shall come to pass afterwardThat I will pour out My Spirit on all flesh;Your sons and your daughters shall prophesy,Your old men shall dream dreams,Your young men shall see visions.29 And also on My menservants and on My maidservantsI will pour out My Spirit in those days.30 “And I will show wonders in the heavens and in the earth:Blood and fire and pillars of smoke.31 The sun shall be turned into darkness,And the moon into blood,Before the coming of the great and awesome day of the Lord.32 And it shall come to passThat whoever calls on the name of the LordShall be saved.For in Mount Zion and in Jerusalem there shall be deliverance,As the Lord has said,Among the remnant whom the Lord calls.” Joel 2:28-32
 
Life application: Peter is speaking to Israel alone at this time. His words are words of prophesy that pertain to Israel, both in the immediate sense (Acts 2) and in the future (the tribulation period). This is because the New Covenant was given to the house of Israel and to the house of Judah (see Jeremiah 31:31).
 
The New Covenant was brought forth in Christ’s blood (see Luke 22:20, 1 Corinthians 11:25, and etc.). However, this does not mean that the gospel that brings a person into the New Covenant relationship is different for Jews and for Gentiles. This is an error in thinking and a heretical doctrine.
 
Promises to Israel do not mean the Gentiles are excluded. It means that Israel the nation bears a promise as a collective whole. These promises are inclusive of individual Jews (obviously, because a nation is made up of individuals), but they are also inclusive of individual Gentiles who are brought into the commonwealth of Israel (see Ephesians 2:12).
 
This is important to understand and cannot be repeated enough. What occurred in Acts 2 is spoken to Israel and applies to Israel, and yet it is describing the establishment of a body of people that is inclusive of every Jew and Gentile that has come into that body since this Pentecost event.
 
Remember the key points of doctrine – Is this descriptive? Is this prescriptive? What is the context? What is the context? What is the context? And then, when you have determined these things, remind yourself that everything that is descriptive is not necessarily normative. In this, you will avoid many sad bumps on your road, and you will not be diverted down either Apostasy Avenue or the Heresy Highway.
 
Lord God, thank You for how You have presented Your word. You tell us of wonderful events that have occurred, and You confirmed those events with signs and wonders when they came to pass. After that, You have asked Your people to have faith in what was presented, leaving the choice up to us to accept that You are still working among us, even without those demonstrations. Thus, You surely place a high value on our faith. Thank You for this honor. Amen.

Acts 2:15

Friday, 5 November 2021
 
For these are not drunk, as you suppose, since it is only the third hour of the day. Acts 2:15
 
With the accusation that the disciples were simply “full of new wine,” Peter stood up to defend against their words. The previous verse noted that his address was to those of Judea and who dwell in Jerusalem. It is to them he says, “For these are not drunk.”
 
The verb is present tense. One might say, “these are not drunken,” “these are not inebriated,” or “these are not filled with intoxication.” What is being seen is not a state of being overcome by sweet wine at all. Peter is obviously referring to all of the disciples and not merely the eleven who stood with him. More than twelve languages and dialects were spoken, meaning that it was all of them who gathered, and all of them were being accused of joining in a big party of reveling. As Peter next says, “as you suppose.”
 
The supposition may have been that they were following along with the custom of rejoicing in the presence of the Lord as directed by Moses in Deuteronomy 14 as they ate and drank their tithes in His presence. And from that night of fun, they just kept on going into the next day. This would probably not be uncommon, and so the charge leveled against them would be something as simple as, “Boy, they’ve been partying all night and they are still going strong.”
 
The gathering at the pilgrim feasts was a time to unwind, greet old friends and meet new ones, and to also enjoy dancing and singing. However, Peter next says that what they suppose is, at least for them, flawed thinking. He says, “since it is only the third hour of the day.”
 
The third hour is 9am in the morning. The synoptic gospels present the timing of the day in this fashion. For example, Mark records the hour of the crucifixion as 9am –
 
“Now it was the third hour, and they crucified Him. 26 And the inscription of His accusation was written above:THE KING OF THE JEWS.” Mark 15:25, 26
 
Mark then goes on to say that when the sixth hour came there was darkness until the ninth hour. That corresponds with Luke’s account as well –
 
“Now it was about the sixth hour, and there was darkness over all the earth until the ninth hour. 45 Then the sun was darkened, and the veil of the temple was torn in two. 46 And when Jesus had cried out with a loud voice, He said, ‘Father, ‘into Your hands I commit My spirit.’ Having said this, He breathed His last.” Luke 23:44-46
 
Luke records Peter’s words which state that this is the same hour of the day, the third hour, or 9 am. Peter says that this is not the hour for being drunk. Rather, what is occurring is something entirely different. Several verses follow this line of thinking. First, Isaiah shows that those who follow the practice of early morning drinking are living in futility because that sets the tone for the entire day and into the night –
 
“Woe to those who rise early in the morning,That they may follow intoxicating drink;Who continue until night, till wine inflames them!” Isaiah 5:11
 
Later, Paul will clearly indicate that those who get drunk do so at night. His words do not mean that people don’t get drunk during the day. People drink whenever they drink. Rather, he is equating being drunk to spiritual slumber. Night is then equated with not being spiritually alert –
 
“Therefore let us not sleep, as others do, but let us watch and be sober. 7 For those who sleep, sleep at night, and those who get drunk are drunk at night.” 1 Thessalonians 5:7
 
Paul is using a general theme to set a principle concerning being alert. It is a thought that he presents to those at Corinth concerning the Lord’s Supper –
 
“For in eating, each one takes his own supper ahead of others; and one is hungry and another is drunk. 22 What! Do you not have houses to eat and drink in? Or do you despise the church of God and shame those who have nothing? What shall I say to you? Shall I praise you in this? I do not praise you.” 1 Corinthians 11:21, 22
 
He uses the same word, translated as “drunk” that Peter now uses. Paul tells them that if they want to imbibe, to do so at home. Church attendance is to be a time of sobriety and alertness. This is the thought also conveyed by Peter. “We are not drunk! It is the morning, and we are all perfectly alert.” With that understood, he will continue his discourse.
 
Life application: There is a time and a season for all things. The Lord set the pilgrim feasts as a time of rejoicing and partaking in the abundance of what He had provided for the people. For the believers at this feast, they were filled with the Holy Spirit. The demonstration of the Spirit was something that was to alert the people of Israel to the finished work of Christ and that something new and extraordinary was happening.
 
And this should be the same for those who come to Christ even today. There should be a change in mind, in direction, and in hope. It should be evident to all around that something extraordinary has happened. Obviously, spiritual highs cannot last forever, but there should be an increased maturity in each person as he continues his walk in Christ.
 
The outward display of tongues was a sign to Israel. The change in the believer’s life should be a sign to those around him as well. Let us be set apart to the Lord so that those around us see the difference and then want to know what it is that makes us different. Paul says, “And do not be drunk with wine, in which is dissipation; but be filled with the Spirit, 19 speaking to one another in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord, 20 giving thanks always for all things to God the Father in the name of our Lord Jesus Christ, 21 submitting to one another in the fear of God” (Ephesians 5:18-21).
 
In this, we will be proper examples to others of the change that has taken place in our lives.
 
Heavenly Father, may we make the most of our time, bringing glory and honor to Your name through our conduct. Not everyone considers the importance of a relationship with You. But there are times when the lives of others fall apart. It is during those times that they will look for answers. When that happens, may they remember our conduct and come to us to find out about the hope we possess. So, Lord, help us to live rightly now and always for when such times arise. Amen. 

Acts 2:14

Thursday, 4 November 2021
 
But Peter, standing up with the eleven, raised his voice and said to them, “Men of Judea and all who dwell in Jerusalem, let this be known to you, and heed my words. Acts 2:14
 
The disciples were just accused of being full of new wine. In other words, they were thought to be drunk and were simply talking in gibberish. However, Luke describes what next took place, saying, “But Peter.”
 
As is customary with Peter, he takes the lead in what happens. In this case, he is prepared to address the crowd. As such, Luke notes his action as “standing up with the eleven.” The verb is aorist and indicates they stood first (“having stood”) and then Peter began to speak for all of them. This is probably to counter what was just said about them being drunk. When all stood, it shows that they are all clearly sober rather than swaying or falling down. As a side note, these words also are a confirmation that the selection of Matthias was fully accepted by the Lord, he being counted among the eleven. With this, it next says that Peter “raised his voice.” 
 
In raising his voice, it will be clearly heard. As such, what he says will reflect the state of his mind, whether sober or drunk. If his words had no slurring or elongation of the vowels, they could no longer claim he was full of sweet wine. Luke is carefully describing what occurred in order to reveal what is going on. With his voice lifted up, it next says, “and said to them.”
 
The translation leaves a void in what is going on. It should say something like, “he spoke forth to them,” or something more distinct like that. It is the same word introduced in Acts 2:4, apophtheggomai, where it was translated as “utterance,” meaning of the Holy Spirit. As noted then, the word refers to a clear and plain enunciation, a declaration, and a speaking forth. The words are clearly conveyed, perfectly understood, and had precise meaning. The word will be used one more time when describing what Paul says in Acts 26:25 –
 
“But he said, ‘I am not mad, most noble Festus, but speak the words of truth and reason.’”
 
Luke’s using of this word is to indicate that Peter is speaking clearly and intelligibly, and he is tying the utterance of the Spirit of verse 2:4 to what Peter is saying now. Peter is being given the proper words to utter forth (and this will be clearly seen in his discourse) in order to defend the truth of what has occurred in Christ, and what is continuing to occur in fulfillment of Scripture.
 
With this understood, the words of Peter are next recorded, saying, “Men of Judea.” The Greek literally reads, “Men, Jews.” Thus, this is probably not simply referring to those of Judea (remember that “Judea” was listed along with all of the other categories in verses 2:9-11). Rather, this is speaking to all of the people there, gathered from everywhere that was mentioned. They are all jointly termed “Men, Jews.” With that stated, Peter then includes those who are the most local of all, saying, “and all who dwell in Jerusalem.” This would then be an all-inclusive statement regarding everyone within earshot which would be inclusive of the strangers and the proselytes. Whoever could hear the voice of Peter is being called to attend to his words. With this understood, he next says, “let this be known to you.”
 
What he will say is something that can be understood, even if the previous words could not be. Only the one who spoke the particular language or dialect could perceive what was said through the tongues, but what will now be said is something that would be perfectly clear and stated with purpose. Peter’s words call for attention. But more, the verse finishes with, “and heed my words.”
 
Here is a word found only this once in Scripture, enótizomai. It is an aorist verb in the middle voice signifying “to take into one’s ear.” As such, it means to listen attentively. The Spirit had uttered, and the people had listened to the sound, claiming it was the result of too much wine. On the contrary, this was to be a discourse that should be taken into the ear and carefully evaluated in the brain once it was there. Everything about Luke’s description of this verse is exceedingly detailed to bring forth a clear understanding of what occurred at the time.
 
Life application: Even if you don’t understand the original languages that the Bible was written in, it is still a good practice to do word studies when possible, to find unusual or unique words used there. In becoming familiar with these, one can then attempt to think through why a particular word is used at a particular time, and then how that may then tie into other times the word is used. Or, if it is used only once, it may highlight the need to think through why that word was used at all.
 
This is not a necessary thing to do, but it is something that will help the student of the Bible to at least grow in knowledge and understanding. At the same time, we shouldn’t leap to unjustifiable conclusions about words in order to form our own doctrines or to line things up with our own presuppositions. This is an easy thing to do, and so we need to be careful to not do so.
 
In the end, it is good to follow along with word studies that have been evaluated by scholars before us, read commentaries on verses and passages by those who have come to their own conclusions, and then we should think on what we have read without simply accepting their evaluations at face value. Do everything with the mindset that this is the word of God, that He has a reason for everything that is included in it, and that you will do your best to evaluate it without inserting biases into the word. Instead, attempt to draw out the intended meaning from it.
 
Heavenly Father, Your word is precious and it has set meaning and intent. Help us to not insert our own presuppositions into it, but to draw out from it the meaning that You intend to be conveyed. Give us the mind to seek You with all our heart and soul through meditation on Your word. May it fill us with Your wisdom, O God. Amen.

Acts 2:13

Wednesday, 3 November 2021
 
Others mocking said, “They are full of new wine.” Acts 2:13
 
Those who heard the Spirit speak in their own tongues were “amazed and perplexed.” They strained to understand what was happening. However, Luke now continues, referring to “Others.”
 
These would probably be those who were from, and dwelt in, Jerusalem itself. They would hear the languages and either not perceive the subtle differences in dialect (such as those from various areas of Judea noted in verse 2:9), or would think the other languages were simply gibberish. Of these would probably be the scribes and pharisees and others who spent much of their time in Jerusalem. Without grasping the magnitude of the event occurring before them, and thinking it was all a put on, they were “mocking.” 
 
The word is found only here and in Acts 17:32. It properly means “to joke.” As such, it speaks of using barbed humor and jeers that mocks others. With this attitude, they “said, ‘They are full of new wine.’”
 
In these words, is a word found only here in Scripture, gleukos. It is a word akin to glukus, meaning “sweet.” One can immediately see the basis of the word glucose. Thus, this is a type of sweet wine which uses fresh juice, but with a high level of sugars making it easy to drink copiously and thus it would be highly inebriating. It is probably akin to the wine made today by Manischewitz.
 
In other words, these “others” are saying that the disciples were all drunk and simply talking nonsensical gibberish. As they were at a pilgrim feast, this would probably not be all that uncommon. Drinking alcohol was not only an acceptable part of rejoicing at these feasts, it was specifically referred to as something completely expected of them. The Lord, through Moses, says this in Deuteronomy 14 –
 
“And you shall spend that money for whatever your heart desires: for oxen or sheep, for wine or similar drink, for whatever your heart desires; you shall eat there before the Lord your God, and you shall rejoice, you and your household.” Deuteronomy 14:26
 
Moses, speaking of the times when the people ate their tithes – which was during the pilgrim feasts – refers to two separate intoxicants: yayin, or fermented (alcohol based) wine and shekar, or highly intoxicating liquor. It is this allowance for the rejoicing of the pilgrims that the “others” of this verse thought was the basis for what was occurring. Hence, they were mocking the pilgrims as would be common at any such gathering when such visitors couldn’t hold their drink.
 
Life application: This is a descriptive verse. It prescribes nothing. But what it describes is the assumed conduct of pilgrims to Jerusalem by some who saw their speaking in tongues. A miracle was taking place. And yet, they did not perceive it as such. This is what Paul refers to in 1 Corinthians –
 
“In the law it is written:
‘With men of other tongues and other lipsI will speak to this people;And yet, for all that, they will not hear Me,’
says the Lord.” 1 Corinthians 14:21
 
Those who mocked heard, but they did not “hear.” It will take explaining to them the magnitude and meaning of what was being done before them. This is what will occur in the verses ahead. Until then, a couple things of interest can be considered from the evaluation of this short verse.
 
First, it was common and acceptable for the pilgrims to drink alcohol at the pilgrim feasts (when the tithes were eaten). The common teaching that the Jews only drank wine cut by water so that it was highly diluted is not true. Moses’ words in the law concerning the allowances at the pilgrim feasts, when the people came to eat their tithes, is explicit and it is easily understood. They were to enjoy the eating of their tithes in the presence of the Lord and to do so with the blessing of fermented drink. As the psalm says, “Wine that gladdens the heart of man” (Psalm 104:15, BSB).
 
Secondly, it is quite evident that, for whatever reason, some who saw the miraculous tongues being spoken did not understand. As it was the Pharisees and other leaders that purposefully had Christ crucified, it may be that they were denied understanding the miraculous nature of what occurred in order to cause them to consider the miracle differently than the others. This is speculation, but even after having what occurred openly explained, it is quite apparent throughout the rest of Acts that there were many who did not believe and who continued to work against the early church.
 
Let us be careful to hear the word when it is spoken, and then let us apply it to our lives. If we hear the word and don’t understand it, let us think on it, search for an answer in a reliable commentary or from a trusted scholar, and then let us continue to consider its meaning. May we never mock the word that is heard but respond to it with care – applying its precepts to our lives.
 
Lord God, Your word is precious. Thank You for it. Fill us with the desire to read it and contemplate its truths all the days of our lives. Amen.

Acts 2:12

Tuesday, 2 November 2021
 
So they were all amazed and perplexed, saying to one another, “Whatever could this mean?” Acts 2:12
 
With his list of the many places where the pilgrims had come from, and of which all of them heard the disciples express “the wonderful work of God” in their own language and dialect, Luke next notes, “So they were all amazed and perplexed.”
 
The word translated as “amazed” is the same as was just used in verse 2:7. It signifies “to put out of place.” They were still unable to grasp what was happening. That state leads to the state of perplexity. The word translated as “perplexed” is only used by Luke, in Luke 9:7 and then three times in Acts. It gives the sense of being completely baffled or confused. It is the state when a person goes through every option, trying to find a solution to a matter, and no resolution comes forth. In this confused state, they were “saying to one another, ‘Whatever could this mean?’”
 
In their amazement, and in their inability to properly deduce the reason for what they were hearing, the question is obvious. When you can’t think something through yourself, you submit your question to others, hoping they will have a suitable answer.
 
Life application: It is in our nature to question the world around us. Johannes Kepler said that science is thinking God’s thought after Him. At times we will be confounded by something and go through a process of trying to determine what is happening. But in our thinking, we can make various kinds of errors.
 
Errors in thinking are known as fallacies. A fallacy is a mistaken idea or belief that is based on an unsound argument. Our minds follow certain paths of thinking that may not be logical. This is normally not intentional. Rather, we are not generally born with the skill of thinking critically. That must be developed.
 
At times, we may not understand something and so we will ascribe it to the miraculous, or to the providence of God. An example of this is when scientists see something highly unusual in their field of study that has no reasonable explanation to them. It is something that doesn’t fit any known scientific model. As such, they ascribe it to proof that God exists. This is known as the “God of the gaps” perspective. Something is happening, it is inexplainable by any other means, and therefore it must be God purposefully making it happen.
 
Unfortunately, this type of thinking can lead to real problems because someone will later come along and find a rational explanation for the event. When he does, those who ascribed the gap having been filled by God, have now become an embarrassment.
 
However, the exact opposite can occur as well. God (if He exists – and there is every reason to believe He does) is not incapable of doing the miraculous. For example, He may tell us about the future through prophecy. But some will dismiss any possibility of this happening. They are doing the exact opposite of the “God of the gaps” crowd by dismissing the hand of God in a matter that is clearly set forth by God.
 
For the Christian, we must be sound in our thinking in both directions. We must be careful to not ascribe to God something that is happening simply because we don’t understand it, or because someone says it is so. False tongues of Charismatics are such an example. However, we should not deny the hand of God when it is reasonably discernible that He has purposefully done something. Creation is such a thing. The giving of predictive prophecy (and the Bible is a book of predictive prophecy) is another.
 
And yet, not all predictive prophecy is of God. False prophets make claims all the time, even saying that what they submit is based on an evaluation of the Bible. Therefore, we must be extremely careful as we evaluate what God has done, is doing, and would/will do. Everything must be evaluated in accord with His nature and with a right application of His word.
 
If someone predicts the rapture, you can ignore him. Jesus clearly said in Acts 1 that we are not going to know the timing of such things. We may have a general idea of how the world is heading, but that is a logical evaluation based on what Scripture says about such things which can then be applied to our surroundings. However, this does not mean we can then pinpoint set events, like the rapture, that we have been told we will not know.
 
Be wise, be circumspect, and be willing to acknowledge that you don’t know everything, and neither does the guy who claims he does. Know-it-alls will get their comeuppance in due time.
 
Lord God, give us wisdom to look at the world around us in a rational and clear mind frame, knowing that Your hand created it, and so what will happen is logical and orderly. And yet, help us to never dismiss the miraculous if You choose to do something extraordinary for the benefit of Your people that is in accord with Your nature and Your word. Help us to have the mind that You are sovereign and that You will bring about the good end that You have promised us in whatever way You determine. Amen.

Acts 2:11

Monday, 1 November 2021
 
Cretans and Arabs—we hear them speaking in our own tongues the wonderful works of God.” Acts 2:11
 
Luke now finishes his list of the various locations where the people had gathered from. He first notes “Cretans.” Again, as before, the words of Albert Barnes will be quoted, “Crete, now called Candia, is an island in the Mediterranean, about 200 miles in length and 50 in breadth, about 500 miles southwest of Constantinople, and about the same distance west of Syria or Palestine. The climate is mild and delightful, the sky unclouded and serene. By some this island is supposed to be the Caphtor of the Hebrews, Genesis 10:14. It is mentioned in the Acts as the place touched at by Paul, Acts 27:7-8, Acts 27:13. This was the residence of Titus, who was left there by Paul ‘to set in order the things that were missing,’ etc., Titus 1:5. The Cretans among the Greeks were famous for deceit and falsehood. See the notes on Titus 1:12-13. The language spoken there was probably the Greek.”
 
Barnes notes that Crete was later called Candia. Today, however, the name has returned to “Crete.” Luke finishes his list with “Arabs.”
 
Today, what we consider Arabia is quite different than before. At the time, there were three places considered Arabia. The first is Arabia Petraea. This was bordered by Egypt on the west; Judea, and Syria to the north; the Red Sea to the south and then Arabia Felix on the east. Arabia Felix was bordered on the north by Petraea, Arabia Deserta, and part of the Persian Gulf; the Gulf of Arabia on the west; the Red Sea on the south, and part of the Persian Gulf on the east. The third is Arabia Deserta, which was bordered on the north by some of Mesopotamia; by Babylonia on the east; on the south by Arabia Felix, and by part of Syria and Arabia Petraea on the west.
 
With all of these people groups and locations named, Luke next records what they called out, saying that “we hear them speaking in our own tongues.” Now, the term glóssa, signifying “language” is used. Therefore, these disciples were speaking both the foreign languages, but also the particular dialects within the languages. Whatever was needed to accurately speak to the ears of each person was fluently conveyed. And the substance of what they proclaimed was “the wonderful works of God.”
 
Here is a word found only once in Scripture, megaleios. It comes from the word megas, or great. Thus, it signifies “great things,” or “mighty works.” What the great things of God are is left unstated, but we can reasonably speculate that their words were centered on the great works of God in Christ.
 
In the speaking of the tongues, it was evidence that their message was truly from God, who alone could cause the tongues of Galileans to speak fluently as they did.
 
Life application: As previously noted, what was spoken by these people were actual languages, and they were fluently spoken for their targeted audience. What occurred here is a descriptive passage and is not to be considered normative for the church age. Paul says elsewhere –
 
“If anyone speaks in a tongue, let there be two or at the most three, each in turn, and let one interpret. 28 But if there is no interpreter, let him keep silent in church, and let him speak to himself and to God.” 1 Corinthians 14:27, 28
 
Paul’s words are prescriptive. They were given through inspiration by the Holy Spirit (2 Timothy 3:16, 17). Any supposed “tongues” uttered in a church that do not meet these requirements are not of God. As Paul wrote these instructions, and as they do not match what occurred in Acts 2, it is plainly evident that what occurred in Acts 2 (and elsewhere in Acts) were one-time events intended for the early establishment of the church. They are descriptive only and are not to be used as a basis for doctrine within the church.
 
Understanding the purpose of the book of Acts allows the student of the Bible to see how things came about as the early church developed, but by being careful to not misapply what is stated in Acts, many unsound doctrines that have arisen within the church will be avoided. Read Acts, enjoy its contents, praise God for how He got things going, and then proceed to the epistles to obtain proper doctrine within the church – to the glory of God who purposed it to be this way.
 
Lord God, how precious is Your word, and how wonderful are the things it reveals, explains, and teaches. Help us to apply right context in our evaluation of it and help us to properly apply the things You prescribe in that right context. To Your glory we pray. Amen.

Acts 2:10

Sunday, 31 October 2021
 
Phrygia and Pamphylia, Egypt and the parts of Libya adjoining Cyrene, visitors from Rome, both Jews and proselytes, Acts 2:10
 
Luke continues the list of those who were present and heard the disciples speaking in their own dialects. As with the previous verse, we will cite the work of Albert Barnes. His descriptions are detailed and provide all that is necessary to know where the people were from. This verse begins with, “Phrygia, and Pamphylia.” Of these, Albert Barnes says, “These were also two provinces of Asia Minor. Phrygia was surrounded by Galatia, Cappadocia, and Pisidia. Pamphylia was on the Mediterranean, and was bounded north by Pisidia. The language of all these places was doubtless the Greek, more or less pure.” Today, these areas are included in the nation of Turkey.
 
Next, Luke notes “Egypt.” Barnes states, “This was that extensive country, well known, on the south of the Mediterranean, watered by the Nile. It extends 600 miles from north to south, and from 100 to 120 miles east and west. The language used there was the Coptic tongue. At present the Arabic is spoken. Vast numbers of Jews dwelt in Egypt, and many from that country would be present at the great feasts at Jerusalem. In this country the first translation of the Old Testament was made, which is now called the Septuagint.”
 
After Egypt, it says, “and the parts of Libya.” Of this, Barnes notes, “In the parts of Libya - Libya is a general name for Africa. It properly denoted the region which was near to Egypt; but the Greeks gave the name to all Africa.”
 
That area is said to be “adjoining Cyrene.” It is, as Barnes details, “...a region about 500 miles west of Alexandria in Egypt. It was also called Pentapolis, because there were in it five celebrated cities. This country now belongs to Tripoli. Great numbers of Jews resided here. A Jew of this place, Simon by name, was compelled to bear our Saviour's cross after him to the place of crucifixion, Matthew 27:32; Luke 23:26. Some of the Cyrenians are mentioned among the earliest Christians, Acts 11:20; Acts 13:1. The language which they spoke is not certainly known.”
 
Also noted at this time are “visitors from Rome.” The word translated as “visitors” is found only here and in Acts 17:21, epidémeó. It signifies a sojourner. Of these Jews from Rome, Barnes notes, they “...were doubtless Jews who had taken up their residence in Italy, and had come to Jerusalem to attend the great feasts. The language which they spoke was the Latin. Great numbers of Jews were at that time dwelling at Rome. Josephus says that there were eight synagogues there. The Jews are often mentioned by the Roman writers. There was a Jewish colony across the Tiber from Rome. When Judea was conquered, about 60 years before Christ, vast numbers of Jews were taken captive and carried to Rome. But they had much difficulty in managing them as slaves. They pertinaciously adhered to their religion, observed the Sabbath, and refused to join in the idolatrous rites of the Romans. Hence, they were freed, and lived by themselves across the Tiber.”
 
Of these from Rome, Luke carefully notes they were “both Jews and proselytes.” The Jews are those who were born as Jews, even if outside of the land of Israel. They retained their cultural identity, and they continue to do this today, regardless as to where they are born and live. The proselytes are Gentiles who are converted to Judaism and who had come, along with the native Jews, to observe this pilgrim feast in Jerusalem.
 
The term “both Jews and proselytes” is probably a descriptor that applies to all of the people groups mentioned in both verses, not just to those in Rome. The point then is that there are native Jews from all of these locations as well as converts. This would make what is happening all the more notable. It isn’t just that some Jews from these places had heard the disciples who would then go back and say, “This miraculous event occurred while we were in Jerusalem.” Rather, it would be something that both native Jews and converts could both attest to. In their return to their own countries, the events would then be spoken of throughout much of the Roman empire.
 
Life application: The disciples of Jesus spoke in many different dialects, demonstrating that the Spirit is able to express God’s words in an understandable way to all people. Though the languages are different, the idea of communicating knowledge is still possible.
 
Though it should not be expected that we will suddenly be infused with another language when we want to tell someone about Jesus, we still have the ability to learn other languages, or use translators, to convey the gospel. Jesus gave us the commission –
 
“‘All authority has been given to Me in heaven and on earth. 19 Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age.’ Amen.” Matthew 28:18-20
 
As this has been directed by the Lord, let us make use of every opportunity that arises to share this word. In today’s world, the gospel has been printed in innumerable languages. If you go to a Thai or Greek restaurant frequently, be sure to print off something in their language and pass this good news onto them. There are also CDs and DVDs with the message on them, even gospel-oriented movies about Jesus can be obtained in many languages for a dollar or two. Be inventive, but be sure to get this word out.
 
Lord God, help us to be responsible with our time, and to share the message of the gospel to any and all who come our way. May we not fail in sharing this wonderful news with those around us. Give us both the opportunity and the desire to do so. Yes Lord, be with us as we do as we are directed in Your word to do. Amen.
 

Acts 2:9

Saturday, 30 October 2021
 
Parthians and Medes and Elamites, those dwelling in Mesopotamia, Judea and Cappadocia, Pontus and Asia, Acts 2:9
 
The list of various dialects (even within various languages) is now presented. This list is probably not all inclusive, but it gives a sense of the scope of what was heard by those gathered in Jerusalem. Hence, it gives the scope of the miracle itself. As these are Galileans speaking forth, and as there are such an expansive number of individual languages and dialects, it reveals the knowledge and understanding of the Spirit who caused these people to speak.
 
The languages, as they are presented, generally follow from east to west in their geographic locations. Albert Barnes gives a detailed description of these people groups and his work will be cited here.
 
The list begins with “Parthians.” Of them, Barnes says, “Parthians mean those Jews or proselytes who dwelt in Parthia. This country was a part of Persia, and was situated between the Persian Gulf and the Tigris on the west, and the Indus River on the east. The term ‘Parthia’ originally referred to a small mountainous district lying to the northeast of Media. Afterward it came to be applied to the great Parthian kingdom into which this province expanded. Parthia proper, or Ancient Parthia, lying between Asia and Hyrcania, the residence of a rude and poor tribe, and traversed by bare mountains, woods, and sandy steppes, formed a part of the great Persian monarchy. Its inhabitants were of Scythian origin. About 256 years before Christ, Arsaces rose against the Syro-Macedonian power, and commenced a new dynasty in her own person, designated by the title of Arsacidae. This was the beginning of the great Parthian empire, which extended itself in the early days of Christianity over all the provinces of what had been the Persian kingdom, having the Euphrates for its western boundary, by which it was separated from the dominions of Rome (Kitto's Encyclop.). Their empire lasted about 400 years. The Parthians were much distinguished for their manner of fighting. They usually fought on horseback, and when appearing to retreat, discharged their arrows with great execution behind them. They disputed the empire of the East with the Romans for a long time. The language spoken there was that of Persia, and in ancient writers Parthia and Persia often mean the same country.”
 
Next, Luke says, “and Medes.” Of them, Barnes says, “Inhabitants of Media. This country was situated westward and southward of the Caspian Sea, between 35 degrees and 40 degrees of north latitude. It had Persia on the south and Armenia on the west. It was about the size of Spain, and was one of the richest parts of Asia. In the Scriptures it is called Madai, Genesis 10:2. The Medes are often mentioned, frequently in connection with the Persians, with whom they were often connected under the same government, 2 Kings 17:6; 2 Kings 18:11; Esther 1:3, Esther 1:14, Esther 1:18-19; Jeremiah 25:25; Daniel 5:28; Daniel 6:8; Daniel 8:20; Daniel 9:1. The language spoken here was also that of Persia.”
 
After them come the “Elamites.” Barnes states, “The nation was descended from Elam, the son of Shem, Genesis 10:22. It is mentioned as being in alliance with Amraphel, the king of Shinar, and Arioch, king of Ellasar, and Tidal, king of nations, Genesis 14:1. Of these nations in alliance, Chedorlaomer, king of Elam, was the chief, Genesis 14:4. See also Ezra 2:7; Ezra 8:7; Nehemiah 7:12, Nehemiah 7:34; Isaiah 11:11; Isaiah 21:2; Isaiah 22:6, etc. They are mentioned as a part of the Persian empire, and Daniel is said to have resided at Shushan, which is in the province of Elam, Daniel 8:2. The Greeks and Romans gave to this country the name of Elymais. It is now called Kusistan. It was bounded by Persia on the east, by Media on the north, by Babylonia on the west, and by the Persian Gulf on the south. The Elamites were a warlike people, and celebrated for the use of the bow, Isaiah 22:6; Jeremiah 49:35. The language of this people was of course the Persian. Its capital, Shusan, called by the Greeks Susa, was much celebrated. It is said to have been fifteen miles in circumference, and was adorned with the celebrated palace of Ahasuerus. The inhabitants still pretend to show there the tomb of the prophet Daniel.”
 
Luke next turns to “those dwelling in Mesopotamia.” Barnes details them, saying, “This name, which is Greek, signifies between the rivers; that is, the region lying between the rivers Euphrates and Tigris. In Hebrew it was called Aram-Naharaim; that is, Aram, or Syria, of the two rivers. It was also called Padan Aram, the plain of Syria. In this region were situated some important places mentioned in the Bible: "Ur of the Chaldees, the birthplace of Abraham Genesis 11:27-28; Haran, where Terah stopped on his journey and died Genesis 11:31-32; Charchemish 2 Chronicles 35:20; Hena 2 Kings 19:13; Sepharvaim 2 Kings 17:24. This region, known as Mesopotamia, extended between the two rivers from their sources to Babylon on the south. It had on the north Armenia, on the west Syria, on the east Persia, and on the south Babylonia. It was an extensive, level, and fertile country. The language spoken here was probably the Syriac, with perhaps a mixture of the Chaldee.”
 
Luke next mentions “Judea.” In this, Barnes notably and wisely states, “This expression has greatly perplexed commentators. It has been thought difficult to see why Judea should be mentioned, as if it were a matter of surprise that they could speak in this language. Some have supposed that there is an error in the manuscripts, and have proposed to read Armenia, or India, or Lydia, or Idumea, etc. But all this has been without any authority. Others have supposed that the language of Galilee was so different from that of the other parts of Judea as to render it remarkable that they could speak that dialect. But this is an idle supposition. This is one of the many instances in which commentators have perplexed themselves to very little purpose. Luke recorded this as any other historian would have done. In running over the languages which they spoke, he enumerated this as a matter of course; not that it was remarkable simply that they should speak the language of Judea, but that they should speak so many, meaning about the same by it as if he had said they spoke every language in the world. It is as if a similar miracle were to occur at this time among an assembly of native Englishmen and foreigners. In describing it, nothing would be more natural than to say they spoke French, and German, and Spanish, and English, and Italian, etc. In this there would be nothing remarkable except that they spoke so many languages.”
 
Luke next turns to “Cappadocia.” Barnes diligently notes, “This was a region of Asia Minor, and was bounded on the east by the Euphrates and Armenia, on the north by Pontus, west by Phrygia and Galatia, and south by Mount Taurus, beyond which are Cilicia and Syria. The language which was spoken here is not certainly known. It was probably, however, a mixed dialect, made up of Greek and Syriac, perhaps the same as that of their neighbors, the Lycaonians, Acts 14:11. This place was formerly celebrated for iniquity, and is mentioned in Greek writers as one of the three eminently wicked places whose name began with C. The others were Crete (compare Titus 1:12) and Cilicia. After its conversion to the Christian religion, however, it produced many eminent men, among whom were Gregory Nyssen and Basil the Great. It was one of the places to which Peter directed an epistle, 1 Peter 1:1.”
 
After that, Luke states “Pontus.” Again, to Barnes – “This was another province of Asia Minor, and was situated north of Cappadocia, and was bounded west by Paphlagonia. Pontus and Cappadocia under the Romans constituted one province. This was one of the places to which the apostle Peter directed his epistle, 1 Peter 1:1. This was the birthplace of Aquila, one of the companions of Paul, Acts 18:2, Acts 18:18, Acts 18:26; Romans 16:3; 1 Corinthians 16:19; 2 Timothy 4:19.”
 
The verse ends with, “and Asia.” Of this area, Barnes details the following, “Pontus and Cappadocia, etc., were parts of Asia. But the word Asia is doubtless used here to denote the regions or provinces west of these, which are not particularly enumerated. Thus, it is used Acts 6:9; Acts 16:6; Acts 20:16. It probably embraced Mysia, Aeolis, Ionia, Caria, and Lydia. "The term probably denoted not so much a definite region as a jurisdiction, the limits of which varied from time to time, according to the plan of government which the Romans adopted for their Asiatic provinces" (Prof. Hackett, in loco). The capital of this region was Ephesus. See also 1 Peter 1:1. This region was frequently called Ionia, and was afterward the seat of the seven churches in Asia, Revelation 1:4.”
 
Concerning the term “Asia,” Vincent’s Word Studies further clarifies the term, saying, “Not the Asiatic continent nor Asia Minor. In the time of the apostles the term was commonly understood of the proconsular province of Asia, principally of the kingdom of Pergamus left by Attalus III. to the Romans, and including Lydia, Mysia, Caria, and at times parts of Phrygia. The name Asia Minor did not come into use until the fourth century of our era.”
 
Life application: When reading commentaries on verses such as Acts 2:9, be sure to thank the Lord for all of the diligent work that has gone into recording information about these places by scholars of past ages. At times they provide scriptural references that will help identify who is being referred to elsewhere in the Bible. Great scholars of the past spent a lot of time in rooms lighted by lamps, pouring over maps, books, and the Bible itself to put together reliable records of what is being described.
 
We are those who benefit from their labors, and they have made our lives much easier as we prepare our own commentaries, Bible studies, and sermons for those in our lives to also benefit from. A big “thank you” to them is due when we meet on the fairer shores we will someday walk upon.
 
And above all, thank the Lord that He has given us such wonderful words through Luke and the other writers of the Bible to get us going in our journey of understanding the greatness of what God is doing in redemptive history as He arranges His word, builds up His foundations, and weaves together His church. Yes, thank God for all He has done to give us the surety of His word and thus the surety of our salvation which is so clearly presented in this word.
 
Lord God, thank you for the wonderful stream of instruction You have given us, both in Your word and in those who have evaluated Your word throughout the ages. We have a reliable testimony to all that is going on in the wonderful story of the redemption of man because of those things You have put together for us. Thank You, O God! Amen!
 

Acts 2:8

Friday, 29 October 2021
 
And how is it that we hear, each in our own language in which we were born? Acts 2:8
 
The previous verse noted that those speaking were Galileans. Despite this, they now ask, “And how is it that we hear, each in our own language in which we were born?” The word translated as “language” again signifies a dialect, and this may be the intent as one’s personal dialect is the most notable aspect of what one hears.
 
A person may be in the streets of Japan and hear three people speaking English, but if he hears one with his similar southern accent (say like one from Georgia), he will pick up on that first and foremost. However, in this case, the thought being conveyed may also extend to a particular language. This will be seen in verse 11 where the word glossa, or “tongue” is used.
 
Either way, the point is that those who hear these Galileans can hear understand them speaking the language they were born with perfectly. With this display, the question arises concerning these languages. Are they actually spoken by the Galileans, or are the Galileans speaking in their own language but are being understood by the hearers in their own language – as if they are translated by the Spirit into the ears of the hearers?
 
What seems likely is that the disciples are actually speaking in these other languages. If not, the miracle would be in the hearer and not in the speaker. As this is likely, it goes beyond what we experience with modern translators which take what we say (or type) and convert that language into a new target language. Instead, what is spoken comes directly from the source speaker while under the influence of the Spirit.
 
Life application: Those who hear the disciples speaking clearly acknowledge that the words are intelligible and perfectly spoken in their own native language (or dialect). In the coming verses, actual languages will be named to confirm this.
 
There is nothing in Scripture to justify the inane, incoherent ramblings of Charismatics and Pentecostals who make up (meaning they are not inspired to speak) false “tongues.” As tongues are a sign to unbelievers (1 Corinthians 14:22), the Spirit would not make that “sign” a nonsensical load of gibberish.
 
To understand Paul’s description of tongues as conveyed in 1 Corinthians 14, the full study is available in a line-by-line analysis on the Superior Word website or on the Superior Word YouTube channel. The conduct of those who participate in these false tongues is disgraceful, and it is disrespectful to the Spirit of God.
 
The Lord divided the languages of the world for His sovereign purposes. The Spirit of God united these people in this miraculous way on the first Pentecost as a sign that He approved of their faith in Christ. It was a demonstration of His ability to reunite humanity in Him once again, purifying their language according to His determination.
 
There will be other times that tongues will come upon believers as recorded in Acts. These occur at specific times and as an approval of the faith that was professed by those who believe. These are descriptive accounts, and they are not to be considered normative for the church age. And they certainly do not, nor will they ever, involve false tongues spoken in nonsensical gibberish.
 
Further, in the later use of tongues, as directed by Paul in the epistles (Paul’s words are the divinely inspired word of God), very specific directions for the speaking of tongues are given. When those instructions are not followed, it is evidence that it is not the Spirit who is inspiring them. The Spirit will never contradict Himself. As the word of God is Spirit inspired, such things that are not in accord with the word are not Spirit inspired. If they are not Spirit inspired, then who do you suppose is behind these false utterances?
 
Hold fast to the word, be obedient to it, and reject anyone who mars this precious gift by such false presentations.
 
Lord God, we are grateful to You for what You have done for us in Christ. You have established Your church, You have given us guidance in Your word, and You have provided us with everything we need to pursue You as is pleasing to You. Thank You for these things. Help us to be obedient to Your word, and to fix our eyes always on Jesus. Amen.

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.