BIBLE IN TEN

Acts 3:1

Wednesday, 8 December 2021
Now Peter and John went up together to the temple at the hour of prayer, the ninth hour. Acts 3:1
 
Acts 3 opens with a great verse to demonstrate why the book of Acts is descriptive in nature and doesn’t prescribe doctrine. Because that is what some will suddenly claim concerning verses that will soon come up in Acts 3. Acts 2 ended with these words –
 
“So continuing daily with one accord in the temple, and breaking bread from house to house, they ate their food with gladness and simplicity of heart, 47 praising God and having favor with all the people. And the Lord added to the church daily those who were being saved.” Acts 2:46, 47
 
The apostles and disciples would meet in the temple. That now continues to be seen with the words, “Now Peter and John.” These two (along with James) spent a great deal of intimate time with Jesus. While the other apostles were left behind, Jesus would take them to witness various events in His min istry, such as –
 
“Now after six days Jesus took Peter, James, and John, and led them up on a high mountain apart by themselves; and He was transfigured before them. 3 His clothes became shining, exceedingly white, like snow, such as no launderer on earth can whiten them. 4 And Elijah appeared to them with Moses, and they were talking with Jesus. 5 Then Peter answered and said to Jesus, ‘Rabbi, it is good for us to be here; and let us make three tabernacles: one for You, one for Moses, and one for Elijah’— 6 because he did not know what to say, for they were greatly afraid.” Mark 9:2-6
 
 “But when Jesus heard it, He answered him, saying, ‘Do not be afraid; only believe, and she will be made well.” 51 When He came into the house, He permitted no one to go in except Peter, James, and John, and the father and mother of the girl. 52 Now all wept and mourned for her; but He said, “Do not weep; she is not dead, but sleeping.’ 53 And they ridiculed Him, knowing that she was dead.” Luke 8:50-53
 
Luke specifically notes the two preparing for Christ’s final Passover meal as well –
 
Then came the Day of Unleavened Bread, when the Passover must be killed. 8 And He sent Peter and John, saying, “Go and prepare the Passover for us, that we may eat.”
“So they said to Him, ‘Where do You want us to prepare?’
10 And He said to them, ‘Behold, when you have entered the city, a man will meet you carrying a pitcher of water; follow him into the house which he enters. 11 Then you shall say to the master of the house, “The Teacher says to you, ‘Where is the guest room where I may eat the Passover with My disciples?’”” 12 Then he will show you a large, furnished upper room; there make ready.’
13 So they went and found it just as He had said to them, and they prepared the Passover.” Luke 20:7-13
 
Peter and John will also be seen together in Acts 4 and Acts 8. Of these two apostles Luke next says they “went up together to the temple.” This is where the believers were said to gather daily, and so it is the standard thing they would be expected to do. However, Luke adds in specific information to be considered, saying it was “at the hour of prayer, the ninth hour.”
 
This would be at 3pm. It is the time of Israel’s evening sacrifice, and it is the hour that Christ died on the cross –
 
“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
 
This was a common time for the people to gather and prayer, but it was also a time that other great events in Israel’s history are recorded to have occurred. One of these events is found in 1 Kings 18 –
 
“And it came to pass, at the time of the offering of the evening sacrifice, that Elijah the prophet came near and said, ‘Lord God of Abraham, Isaac, and Israel, let it be known this day that You are God in Israel and I am Your servant, and that I have done all these things at Your word. 37 Hear me, O Lord, hear me, that this people may know that You are the Lord God, and that You have turned their hearts back to You again.’
38 Then the fire of the Lord fell and consumed the burnt sacrifice, and the wood and the stones and the dust, and it licked up the water that was in the trench. 39 Now when all the people saw it, they fell on their faces; and they said, ‘The Lord, He is God! The Lord, He is God!’” 1 Kings 18:36-39
 
Prayer was customarily made at this time and also at the time of the morning sacrifice. These were the times when the incense was presented in the temple as first specified to Moses in Exodus 30 –
 
“Aaron shall burn on it sweet incense every morning; when he tends the lamps, he shall burn incense on it. 8 And when Aaron lights the lamps at twilight, he shall burn incense on it, a perpetual incense before the Lord throughout your generations.” Exodus 30:7, 8
 
That this time of incense and sacrifice was also the time of prayer is then noted in Luke 1 –
 
“So it was, that while he was serving as priest before God in the order of his division, 9 according to the custom of the priesthood, his lot fell to burn incense when he went into the temple of the Lord. 10 And the whole multitude of the people was praying outside at the hour of incense.” Luke 1:8-10
 
It is at this specific hour that Luke records the events that will follow.
 
Life application: In Acts 3, there will be a miraculous healing. It is not uncommon, especially for Pentecostals and Charismatics, to claim healing over another based on the recorded healings found in Acts. The logic is that these things occurred in Acts, and they can claim the same healing power now. Thus, they are taking such verses as prescribing healing power for believers in Christ.
 
The pick and choose nature of such things is found, quite clearly, in the fact that none of these same people specifically go to church at the ninth hour to pray. Nor do they follow a host of other things done by the apostles as recorded in Acts 3 or elsewhere. One can see that by selectively choosing verses from Acts, pulling them out of their intended context, and applying them to Christian life today, any number of aberrant doctrines can be conjured up.
 
But the record of these events in Acts was never intended to prescribe anything. They simply give us a historical account of what happened during the early establishment of the church.
 
Remember this as You read the Bible. Ask yourself “Who is being addressed?”, “Why are the events recorded?”, “What dispensation is being referred to?”, and so on. In maintaining a proper perspective concerning the context, you will avoid great error in your doctrine.
 
Lord God, how wonderful it is to be in Your presence and to be able to pray to You anytime and anywhere we choose. In fact, Your word tells us to pray without ceasing. As this is so, we know that You are ever attentive to our prayers. Thank You for such comforting reassurance. All glory to You! Amen.

Acts 2:47

Tuesday, 7 December 2021
 
praising God and having favor with all the people. And the Lord added to the church daily those who were being saved. Acts 2:47
 
The words of this verse continue those of the previous verse. Taken together they read, “So continuing daily with one accord in the temple, and breaking bread from house to house, they ate their food with gladness and simplicity of heart, 47 praising God and having favor with all the people. And the Lord added to the church daily those who were being saved.” With this noted, we see that the early church was “praising God.”
 
This is a general statement that was noted by Luke at the very end of his gospel –
 
“And He led them out as far as Bethany, and He lifted up His hands and blessed them. 51 Now it came to pass, while He blessed them, that He was parted from them and carried up into heaven. 52 And they worshiped Him, and returned to Jerusalem with great joy, 53 and were continually in the temple praising and blessing God. Amen.” Luke 24:50-53
 
This attitude of praise concerning the crucified Lord, their Passover Lamb (Leviticus 23:14) and Atoning Sacrifice (Leviticus 23:26-32); and the risen Lord, the Firstfruits of God (Leviticus 23:9-15); continued on in an attitude of praise at the Lord who gave forth His Spirit to the people (Leviticus 24:15-22). The fulfillment of typology from Scripture was being realized before their eyes.
 
With each occurrence, the praises of the people must have grown greater and greater. The thought of Ecclesiastes 9 must have saturated their conduct –
 
“Go, eat your bread with joy,And drink your wine with a merry heart;For God has already accepted your works.8 Let your garments always be white,And let your head lack no oil.” Ecclesiastes 9:7, 8
 
The Lord had accepted them, and thus their works were now acceptable to the Lord. Along with this, it says of them, “and having favor with all the people.” This doesn’t mean the masses were being converted, nor that the leaders accepted their message as true. It is the same general sentiment found in Mark 12:37 where it says, “And the common people heard Him gladly.”
 
Those who heard the apostles speak would have nothing to hold against them, and – indeed – they would have been glad to listen to them and learn from them, even if they didn’t join the faith. People can go to a lecture by a person and learn from him, even if they don’t necessarily agree with him. We can watch a show on TV about something we don’t agree with, maybe evolution, and still enjoy the content.
 
As such, the apostles and disciples found favor with people in general. There was nothing worthy of calling for a good stoning in order to silence them. And so, they continued proclaiming their message. In this, it next says, “And the Lord added to the church daily.”
 
The verb is imperfect. It more rightly says, “And the Lord kept adding to the church daily.” Of those that heard from day to day, some were convinced, their hearts were touched, and they yielded to the call upon their hearts. Saying that “the Lord” did this does not in any way need to imply that the Lord actively reached into their hearts and converted them. This would be contrary to the notion of free will in man.
 
Rather, the apostles would have quoted directly from Scripture (as evidenced by Peter’s quoting of Scripture in Acts 2 and elsewhere, and also in the epistles). Along with that, they would explain how Christ fulfilled these things. In hearing, there would be a response. This is how salvation works. Paul states this directly in Romans 10:16, 17 –
 
“But they have not all obeyed the gospel. For Isaiah says, ‘Lord, who has believed our report?’ 17 So then faith comes by hearing, and hearing by the word of God.”
 
It is the Lord who gave Scripture, it is the Lord who fulfilled Scripture, it was the Lord who appointed His ambassadors, and thus it is the Lord who adds to the church. Luke finishes the verse with the thought that those who are so added are “those who were being saved.”
 
The KJV tragically renders these words, “such as should be saved.” This would compel the verb to be rendered in the future. But it is a present participle. Vincent’s Word Studies, citing Lightfoot, reveals the extent of the damage such an incorrect translation of these words means –
 
“Salvation is a thing of the present, as well as of the past and future. ... ‘Godliness, righteousness, is life, is salvation. And it is hardly necessary to say that the divorce of morality and religion must be fostered and encouraged by failing to note this, and so laying the whole stress either on the past or on the future - on the first call, or on the final change. It is, therefore, important that the idea of salvation as a rescue from sin, through the knowledge of God in Christ, and therefore a progressive condition, a present state, should not be obscured, and we can but regret such a translation as Acts 2:47, “The Lord added to the church daily such as should be saved,” where the Greek implies a different idea’ (Lightfoot, ‘On a Fresh Revision of the New Testament’).”
 
The church was growing, and people were being saved. But the theology behind the words is important to understand, and it cannot be properly understood when a translation gives a faulty sense of what has occurred, is occurring, or will occur within the redemptive narrative.
 
Life application: There is a lot of theology that is to be found in this final verse of Acts 2. But Acts 2 is a chapter literally overflowing with information that is to be taken in the proper context and applied to our theology in the proper manner.
 
As for Acts 2:47, how one perceives the words here will be based on what one believes about salvation. Does man have free will? Does God actively choose some for salvation while condemning all others? Is salvation a “right now” event, or is it some concept that applies to the future in an obscure way? Paul tells us the importance of “right now” in his second letter to the Corinthians –
 
“We then, as workers together with Him also plead with you not to receive the grace of God in vain. 2 For He says:
‘In an acceptable time I have heard you,And in the day of salvation I have helped you.’
Behold, now is the accepted time; behold, now is the day of salvation.” 2 Corinthians 6:1, 2
 
What is your attitude concerning sharing the gospel? If people are predestined to be saved by God, then it doesn’t really matter, does it? Can God’s will be thwarted? And so, if there are those who “should be saved,” there would be no need to worry about telling them anything. There would be no need to send missionaries out to bring the message of Christ to the world.
 
Great errors in theology have  arisen because of great errors in translations, in thinking, and in doctrine. Let us be aware of such errors and flee from them. Let us purpose in our hearts to get the saving message of Jesus Christ out to those around us.
 
Lord God, help us to be responsible with our time in Your word. Help us to reject faulty translations when we realize they are faulty, making notes to carefully correct the doctrinal errors that are presented in verses or passages that were incorrectly presented. We can be sure that most translators really cared about what they were doing, but we can also be sure that they were just fallible people translating Your word in a fallible way. Help us to see the error and to correct it in order to be right in our walk with You. Amen.
 

Acts 2:46

Monday, 6 December 2021
 
So continuing daily with one accord in the temple, and breaking bread from house to house, they ate their food with gladness and simplicity of heart, Acts 2:46
 
The previous verses spoke of the new believers having everything in common and of the people selling their goods and possessions and then dividing up the proceeds among one another. With that noted, and implying it is a reason the people could gather daily, the words now state, “So continuing daily.”
 
Because of having sold all their possessions, the believers could remain together as a group, even after the end of the pilgrim feast. Normally, people would come to the feasts, spend time in the presence of the Lord, and then return to their homes in order to return to their employment, whether it was working in the fields, working as a potter, or doing whatever else they once did for their livelihood. In essence, the believers had come to live out an almost permanent festive celebration.
 
The instructions for the attendance at the pilgrim feasts are stated several times in the books of Moses. The particular instructions for the Feast of Weeks (Pentecost) are noted in Deuteronomy 16 –
 
“You shall count seven weeks for yourself; begin to count the seven weeks from the time you begin to put the sickle to the grain. 10 Then you shall keep the Feast of Weeks to the Lord your God with the tribute of a freewill offering from your hand, which you shall give as the Lord your God blesses you. 11 You shall rejoice before the Lord your God, you and your son and your daughter, your male servant and your female servant, the Levite who is within your gates, the stranger and the fatherless and the widow who are among you, at the place where the Lord your God chooses to make His name abide. 12 And you shall remember that you were a slave in Egypt, and you shall be careful to observe these statutes.” Deuteronomy 16:9-12
 
Because of the enormity of what occurred, and because of the marked change in the people who had come to this feast, they were so converted that they kept the spirit of the feast going, even after it had ended. This attitude was found in all the believers who continued together “with one accord.”
 
There was a unity of purpose and heart among the believers because of their faith in Christ. It is the same attitude that has been seen, such as in Acts 1:14, and it will be seen several more times (where the same Greek word is used) through Acts 12 when referring to the faith and unity of these early believers. For now, it is a unity of mind that was on display “in the temple.”
 
The disciples would gather there openly to consider the wonder of what God had done in Christ. It is probably at this time that they began to ponder the larger picture of what their history had been leading to and how it was actually all a typological anticipation of the coming of the Messiah.
 
The Passover celebration that they had observed year by year would have taken on a whole new meaning to them. The Day of Atonement would suddenly stand out in a whole new way. And so on. There must have been an overwhelming sense that they belonged to a people that had served a greater purpose than they ever could have previously imagined.
 
In this state of amazed joy, they were not only in the temple daily, but they were also “breaking bread from house to house.” The Greek reads “at home.” The words are then set in contrast to “in the temple.” When they weren’t at the temple, they were at someone’s home. Wherever the believers dwelt, other believers would come and sit over a meal, symbolized by the breaking of bread that would set the tone for the meal.
 
Bread would be brought forth, a blessing would be made, and then bread would be broken and passed around. This is seen in all three synoptic gospels, such as in Mark 8 –
 
“So He commanded the multitude to sit down on the ground. And He took the seven loaves and gave thanks, broke them and gave them to His disciples to set before them; and they set them before the multitude. 7 They also had a few small fish; and having blessed them, He said to set them also before them. 8 So they ate and were filled, and they took up seven large baskets of leftover fragments.” Mark 8:6-8
 
Once the bread was brought forth, blessed, and broken, “they ate their food with gladness.”
 
One can think of the complete joy of knowing they had become a part of what God had been preparing since the fall of man. Step by step, He was working in the world as it led to the coming of Christ and toward the restoration of all things in Him. These early believers were sensing the glory of God in a way that probably stunned their senses from moment to moment.
 
Each time someone brought up a story from their Scriptures, they would probably talk about it and how it actually was leading to Jesus. As they ate their meals, they would be filled with gladness in the Spirit that their eyes had been opened to these marvelous things. Luke next notes that this state would be combined with that of “simplicity of heart.”
 
Here is a word found only this once in Scripture, aphelotés. It means “not stony ground.” As such, it is that which is simple or plain. There is nothing complicated to the eyes or to the feet when walking, and thus the steps are unencumbered. The term “purity of heart” would give a good sense. There is nothing complicated in it, there is nothing uneven or difficult in it.
 
As such, there would be no concerns or worries. No matter what arose during the day, the people would acknowledge it as being within the will of the Lord. In other words, “If the Lord took everything that we know of our part of human history, and He organized it so meticulously that we can see Jesus in every detail, then He must be guiding our lives for a good purpose, even if difficult or bad things happen along the way.”
 
The story of Joseph would have taken on a completely new meaning in their minds, the exile to Babylon would begin to make sense, the raising up of good kings, and the failings of the bad kings would be understood more clearly. The story of Ruth and that of Esther would suddenly call out to them in a completely new way. There would be no stony ground in their hearts because they could see the world with eyes that had never seen such wonder and glory before.
 
Life application: There are people who have been Christians for many years, or even for all of their lives – having come to know Jesus at young ages – and yet, they have never taken the time to dive into Scripture and search out its treasures. But at some point, they decide to start listening to sermons from the Old Testament and they start to realize that everything there is about... JESUS.
 
In this realization, they start to hunger the word as they never had before. Not only do the Old Testament Scriptures start to make sense, but the New Testament starts to take on a completely new tone. This is because they see that the Bible is one united whole, all telling the same story – slow and progressively revealing what God is doing in Christ.
 
With this new appreciation, their faith finds a stronger footing than it ever had before, and their lives take on a new calmness that they had never experienced. “If God had everything so carefully structured in the past, certainly my life is being carefully handled as well.” With this new attitude, the trials, pains, and woes all seem less troubling. A new reliance on Christ is realized, and a surety in salvation is more fully appreciated.
 
If you have not pursued God’s word to its fullest, start today. The sermons from the Superior Word will help you in this. Start with Genesis 1:1 and just keep on going. There is treasure in this word. Forget the TV shows! Get into the word!
 
Lord God, help us to not squander our time, but to focus on You and on Your word now... while we can. Surely our lives will be more grounded if we do this. So, help us to pursue this path. Give us the heart to cherish this word all the days of our lives. Amen.

Acts 2:45

Sunday, 5 December 2021
 
and sold their possessions and goods, and divided them among all, as anyone had need. Acts 2:45
 
The previous verse noted that “all who believed were together, and had all things in common.” Along with that, it now goes on to say, “and sold their possessions and goods.” It should be noted that all of the verbs in this verse are in the imperfect tense – “they were selling,” “they were dividing,” “anyone having a need.”
 
The idea is that they were in a state of selling everything they had as the occasion called for it. The word translated as “possessions” signifies landed property, such as a field or the like. The word translated as “goods” signifies stuff in general. It is simply something under the authority and discretion of a person.
 
One can get the sense that the disciples really thought that Jesus must be coming back quickly and there would be no need to have these things. So, they gathered together into a commune and sold their things off, waiting for that day. In doing this, they “divided them among all.”
 
There is a definite state of generosity here that follows after precepts found in the Law of Moses, such as –
 
“If there is among you a poor man of your brethren, within any of the gates in your land which the Lord your God is giving you, you shall not harden your heart nor shut your hand from your poor brother, 8 but you shall open your hand wide to him and willingly lend him sufficient for his need, whatever he needs.” Deuteronomy 15:7, 8
 
This doesn’t mean these people were all poor that came into the fellowship, but that the principle of extending your hand to another to meet his need is one that Israel was aware of and lived by. As people sold their things, eventually someone would need to follow suit to take care of the person who had done so and found himself with nothing left. This is seen in the final words of the verse, “as anyone had need.”
 
Until these people joined the movement, they would have had their own property, their own employment, and their own means of tending to themselves. But it is quite apparent that they felt that these things would no longer be needed. The Lord would surely return soon, and the kingdom had arrived where there would be a new order of things.
 
Unfortunately, they misunderstood the times and the seasons Jesus spoke of in Acts 1:7. Israel, as a nation, had rejected the Lord. As a corporate body, they would be corporately punished for this, as outlined in the law – such as in Leviticus 26 and Deuteronomy 28. They would go into an extended exile and the gentiles would pick up and carry the spiritual banner that had been carried by Israel for so long.
 
This is all clearly seen and revealed to them as Acts closes out –
 
“Therefore let it be known to you that the salvation of God has been sent to the Gentiles, and they will hear it!” Acts 28:28
 
It would be a calamitous mistake indeed to use Acts in a prescriptive way by following along with this verse in the church today.
 
Life application: The early church, misunderstanding the timeline of events to come, must have thought that they would enter into the kingdom age quickly. As such, they followed a rather reckless path concerning future savings. But even the Proverbs warned against that –
 
“A good man leaves an inheritance to his children’s children,But the wealth of the sinner is stored up for the righteous.” Proverbs 13:22
 
Solomon’s advice did not stop being true after the resurrection of Jesus. We should save for contingencies in life, and we should even save in anticipation of blessing the next generations.
 
Unfortunately, the early Gentile church at Thessalonica caught the same fever as the Jews in Jerusalem. Paul told them about the coming of the Lord at the rapture in his first epistle, and they took that as an indication that they would be swooped out of there in short order. Hence, in his second epistle, it is seen that there were believers who were lolling around and not being productive. That is what brought about Paul’s words concerning anyone not working would also not eat.
 
What is similar, but is found on a spiritual level, is the constant whittling away of time by the people of the church today because of the shape the world is in. And this has been going on constantly since the 1800s. Individuals and groups have gotten so into date setting that every twenty or thirty minutes it seems that a new date for the rapture is set. When it doesn’t happen, a new and “corrected” calculation comes out, moving the timing back a couple days or a month.
 
This constant stream of failure is bad enough, but the true failure is that these same people spend all their time consumed in the thought of their speedy departure and they fail to do the things that are truly necessary – like telling people the gospel and actually learning proper doctrine.
 
It is a sad state of affairs, and it is as common as bed bugs in a boarding house. What people need to do is to forget about the timing of the rapture (meaning the dating of it, not necessarily the sequence of events as Scripture lays out), and actually live their lives in a productive manner – spiritually, towards their family and friends, and economically as well. The Lord will come when He comes. All of the false date setting in the world will not change the time of His coming one bit. And, when it happens, the date setting won’t have mattered at all.
 
Lord God, help us to be responsible with the time You have given us in our lives. Amen.

Acts 2:44

 Saturday, 4 December 2021
 
Now all who believed were together, and had all things in common, Acts 2:44
 
Acts 2:44 (along with other verses to come) is a great verse for dispelling the notion of applying the book of Acts to our current religious lives. Luke has been describing the growth and fellowship of the early church. To highlight the unity and brotherhood that existed, he continues with, “Now all who believed.”
 
It is referring to those who had accepted that Jesus is the Messiah of Israel. They are all Jews at this point, and they have separated themselves from the larger group within the nation, identifying themselves first and foremost with Jesus. Only after that were they considered people of Israel.
 
This was not uncommon. Pharisees had their own sect that stood apart from the others. Sadducees did as well. The extra-biblical record refers to the Essenes. These and other groups identified as Jews, but with a separation based on various beliefs. This had become the case with followers of Christ.
 
As such, Luke notes that they “were together.” This implies communal living. It is something that is found in various sects even today, and it is something that is set forth as an ideal in the modern Jewish kibbutzim. Though not believers in Jesus, the people live together, work together, and are almost one large family. If one were to add in Jesus, such a community would closely reflect what is developing here in Acts. One noted aspect of the kibbutz that is stated here in Acts is that they “had all things in common.”
 
This will be further explained in the next verse and then it will continue to be explained a bit later in Acts. This system will be seen to be a flawed one that will eventually break down, even to the point where these people will become dependent on the Gentiles in order to meet their needs.
 
As noted, the words here show the folly of selecting verses from Acts and applying them in a prescriptive manner. How common it is to argue over Acts 2:38. Churches set doctrine based on that verse, or other verses, that have nothing to do with the intended structure of the church or of rightly established doctrine within the church.
 
And yet, right in the same chapter, and in verses dealing with the exact same group of people, verses that clearly define what they did and how they lived are completely ignored for establishing any sort of doctrine. The chances of establishing a viable, working church based on the words stated now are pretty much zero. Those churches that would attempt to do so would almost immediately turn into an aberrant cult led by a megalomaniac. This is the natural outcome of such a system.
 
Rather, the words here simply describe what occurred, and they will eventually describe the failed outcome of the system. This is not because it is not a noble ideal, but because we are living in a fallen world. Such a system cannot sustain itself. It has been attempted by sects and even governments (communism) and the result is always failure. The human heart is not conditioned for such a system at this time.
 
This is why Paul gives instruction to the church concerning our responsibility to work and to earn one’s own keep, such as –
 
“But we command you, brethren, in the name of our Lord Jesus Christ, that you withdraw from every brother who walks disorderly and not according to the tradition which he received from us. 7 For you yourselves know how you ought to follow us, for we were not disorderly among you; 8 nor did we eat anyone’s bread free of charge, but worked with labor and toil night and day, that we might not be a burden to any of you, 9 not because we do not have authority, but to make ourselves an example of how you should follow us.10 For even when we were with you, we commanded you this: If anyone will not work, neither shall he eat. 11 For we hear that there are some who walk among you in a disorderly manner, not working at all, but are busybodies. 12 Now those who are such we command and exhort through our Lord Jesus Christ that they work in quietness and eat their own bread.” 2 Thessalonians 3:6-12
 
Paul’s words are prescriptive. They are commands for us during the church age, and they are to be adhered to. If you want to eat, get to work. If you want to excel in this current system, you will be diligent in your labors, save when you can, and pay your bills with money earned by your own efforts.
 
Life application: Remember that Acts describes what occurred at various points in the early church. It shows us how things were, but it does not speak to whether those things are right or not. Nor does it set forth doctrine for us to live by. Instead, we are to look at what Acts says as a way of understanding how the church began, was able to grow, and how it eventually became established in the world.
 
During this early period, things took one form or another, identifying what did work and what failed to work. Eventually, the epistles were completed. They give enough information for the church to have effectively continued for two millennia.
 
Let us not pick and choose verses from Acts in order to establish doctrine. Should the temptation arise to do so, then simply come back to this verse in Acts and ask yourself, “Why am I not also applying what it says here to my doctrine as well?” The answer will come forth telling you that Acts is not intended for such purposes.
 
Glorious heavenly Father, thank You for Your kind hand upon us. Bless the work of our hands as we go forth to our respective places of employment. Help us to be productive, fruitful, and to work honorably for the wages we receive. May our lives be examples to others of our desire to honor You through our daily actions. Amen.

Acts 2:43

Friday, 3 December 2021
 
Then fear came upon every soul, and many wonders and signs were done through the apostles. Acts 2:43
 
The previous verse noted that those who had believed and were added to the number continued resolutely in the Lord, in teaching, in fellowship, in breaking of bread, and in prayers. With that noted, a word about those who had witnessed these things is given, saying, “Then fear came upon every soul.”
 
The word “fear” has various significations, such as terror, alarm, withdraw (as in fleeing from something), etc. Here, it probably does not speak of terror, but of awe. It appears that this is referring to not only those who believed, but also those who merely saw what occurred, even if they were not added to the number of disciples.
 
Those who were added to the number would have been in awe at the events their eyes beheld and the enormity of what it meant that the Christ had come and fulfilled Scripture. Those who didn’t believe would still be in awe of the fact that so many people had suddenly been converted in their lives and conduct.
 
In all, there would be a sense of something major going on that they were being swept up in. Those inside would want to grow; those outside would want to know. And one of the major reasons for the intensity of the awe is connected to the next words, saying, “and many wonders and signs were done through the apostles.”
 
The words here are teras and sémeion. The teras, or wonder, is something that is done in order to bring about a reaction from those who see it. The effect upon those who witness it is intended to bring about a change in them. A wonder is a thing that is evident in itself. It is something that extends beyond what is normal and is thus considered miraculous. When it is done, it is to be attributed to the Lord because there is no other explanation for it to occur.
 
The sémeion or sign, is a sign, a miracle, a token, and so on. It generally is given to authenticate, corroborate, or confirm a person or a matter. Whereas a wonder is the thing itself, the sign stands for, testifies to, or points to something else. A simple example of a sign would be the blood of the Passover applied to the doorposts of a house. It is a sign. Jesus’ miracles, at times, are noted as signs. Though they may be miraculous, like the changing of water to wine, they are signs that were given to authenticate Him as the Messiah and His ministry as approved by God.
 
These things, having been done through the apostles, were clear demonstrations of the power and effective working of the Lord, and they were given as confirmations of their office and of the approval by the Lord concerning their ministry.
 
The important thing, however, is that everything done by them and through them was ascribed not to their own abilities or capabilities, but to the effectual working of the Lord through them. Thus, even though these signs and wonders confirmed their office, and their approval by the Lord, they ultimately point back to the Lord Himself, acknowledging that He and His ministry among Israel was exactly what was claimed. Jesus is the Messiah.
 
Life application: Despite it being as common as coins in a slot machine among churches and individuals in the church today, the claim that people are still exhibiting signs and wonders is both unnecessary and contradictory to the word itself. It is the apostles who had this power. There are no more apostles. The signs and wonders were given to testify to the church of the authority and office of the apostles who represented Jesus. The Bible now does this.
 
Those in the church are to walk by faith, not by sight (2 Corinthians 5:7). If we are expecting signs and wonders, we are not adhering to this precept. And so on. The purpose of the Bible is to be a witness to the workings of God in Christ. As it is given by the Holy Spirit, and as we are to accept it as such after doing our personal evaluation of it, then what do we need signs and wonders for? They are completely superfluous to our walk.
 
This does not mean that we should not pray for, or hope for, healing. We are specifically told to do so. But we are not to expect it or claim it. That is presumptuous. Should our prayers be answered, we should give God the glory for what has occurred. Let us be sound in our doctrine, reasonable in our walk, and understand the difference in what is merely descriptive and what is prescriptive in Scripture. In this, we will be in the sweet spot. 
 
Lord God, how wonderful it is to have the written testimony of those things that occurred in order to confirm Your workings in redemptive history. Now, we can read about the signs and wonders that were given to establish the faith of early believers and we can then more readily accept that the message we have is true. Thank You for Your precious word! Amen.
 

Acts 2:42

Thursday, 2 December 2021
 
And they continued steadfastly in the apostles’ doctrine and fellowship, in the breaking of bread, and in prayers. Acts 2:42
 
 
The previous verse saw three thousand souls added to the number of followers of Christ. With this great increase, Luke now records the results of their conversion, saying, “And they continued steadfastly.”
 
He uses the same word as in Luke 1:14 to describe their conduct –
 
“These all continued with one accord in prayer and supplication, with the women and Mary the mother of Jesus, and with His brothers.”
 
The word used, proskartereó, signifies a consistent display of strength that does not fail, even in times of difficulty. It is a remarkable attitude considering that they had first been among those who mocked what they saw. But when they heard the words of Peter, and when they realized the magnitude of what had occurred in the coming of their Messiah, they were wholly converted. There is no record of any of these people falling away. Rather, their lives had been completely changed by the events that occurred.
 
In this state, it says they continued “in the apostles’ doctrine.”  The word is more precisely rendered “teaching.” It signifies both the act and the matter rather than just the matter (as in “doctrine”). Those who had joined the faith were willing to sit and be instructed on what it meant to enter into the New Covenant. Along with continuing in the apostles’ teaching, it adds “and fellowship.” Vincent’s Word Studies provides the meaning –
 
“From κοινός, [koinos] common. A relation between individuals which involves a common interest and a mutual, active participation in that interest and in each other. The word answers to the Latin communio, from communis, common. Hence, sometimes rendered communion, as 1 Corinthians 10:16; 2 Corinthians 13:14. Fellowship is the most common rendering.”
 
Indeed, the life of the early believers wasn’t just in common, it was almost in commune. This will be seen in Chapter 4. There was an intimate fellowship that goes well beyond that experienced in almost all of the church today. To find any church that is even closely similar to what is described is almost unheard of. But, if such a body exists, it is more of a fringe cult than anything else.
 
This alone shows the descriptive nature of the book. It also shows the hypocrisy of those who pull various verses or passages out of Acts and force them upon a congregation in a prescriptive manner while completely ignoring other passages that are just as clearly stated. What is occurring in the early church, as is recorded in Acts, is a state of necessity for the body to survive, grow, and continue within the society in which it existed.
 
To impose the same type of life upon others in societies elsewhere would not only likely be unwise, it would most certainly be damaging to those who joined. As noted above, this is the type of environment that easily leads to complete bondage in cults. The reason is that any such teacher is not an apostle of Jesus. When such control of others’ lives is obtained, the most aberrant of doctrines quickly arise. This has been seen innumerable times in the present dispensation.
 
As for these early believers, they had a state of instruction, community, and a reliance on one another. Along with that, they continued “in the breaking of bread.”
 
The word used, klasis, is derived from a word, klaó, signifying “to break.” It is found only here and in Luke 24:35 where Jesus broke the bread in Emmaus after His resurrection. This is the final use of the word in Scripture, but the connection to Luke 24 may be intended to signify more than just the fact that common meals were shared, but that each meal was considered a participation in the Lord’s Supper.
 
In other words, the bread in a family would have been broken by the head of the house who would then say a prayer for blessing upon it. In the case of the breaking of bread among the believers, it would be asking for a blessing in the body of Christ. This is, of course, speculation. However, it is reasonable to assume this. Christ had said in Luke 22:19 (and Paul repeats in 1 Corinthians 11:24) to “do this in remembrance of Me.”
 
Along with these points of activity, Luke adds in the words, “and in prayers.” Even the prayer life of these early believers was a united activity, and it shows the highly intimate closeness of the body as they continued on in their relationship based on the memory of the Messiah who had come to the people of Israel.
 
Life application: It is often said that those described in the book of Acts who had converted to the faith continued to adhere to the instruction (Torah) of Moses. This is then used to justify that believers today are also bound to Moses.
 
This is not only untrue, it is one of the principle teachings that Paul argues against. In fact, the book of Galatians is so clear, unambiguous, and precise in arguing against it that it is astonishing that anyone gets caught up in this heretical doctrine. Peter is even used as an example of why this is untrue, being called out openly by Paul for his heresy. In fact, because it is the basis for the book of Galatians, Paul calls it out as anathema, or accursed right at the beginning of the epistle –
 
“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. 9 As we have said before, so now I say again, if anyone preaches any other gospel to you than what you have received, let him be accursed.” Galatians 1:6-9
 
Thus, this is not a light and unimportant matter. It is the highest of offenses against the cross of Jesus Christ. The reason these early believers continued on in the culture of the  Jews was because they were... Jews. To this day, Jews have a Sabbath. Jews circumcise. Jews (in part) observe their annual feast days. Jews get married under a khupa. These are things they do culturally, whether they believe in God or not, and whether they are believers in Jesus or not.
 
Even though these things are what they do culturally, they actually have nothing to do with faith in the finished work of Christ. Reinserting the Law of Moses, in part or in whole, is not to be tolerated in our lives as Christians. It is the arrogant attitude that says, “Jesus, You did a good job, but I will improve upon it. Thanks for Your help, but I’ve got this.” You will not survive the judgment for your arrogance.
 
Be sure to understand the historical record of Acts, but also be sure to understand proper theology so that you do not get swept up into the judgment of God for failing to simply believe that Christ has completed what is necessary for you to be saved. The words, “It is finished,” have meaning. Believe them.
 
Lord God, thank You for Jesus Christ who has fulfilled all that is necessary to bring me into a right relationship with You. Thank You that we are free from the bondage of the law, and that we are brought into the perfect liberty of living by faith in the completed work of Christ. Amen.

Acts 2:41

Wednesday, 1 December 2021
 
Then those who gladly received his word were baptized; and that day about three thousand souls were added to them. Acts 2:41
Peter has given the instructions to those of Israel before him concerning what they must do in order to, as he said, “Be saved from this perverse generation.” The instructions were found in verse 2:38, “Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins.”
 
The reason for this is because they are a part of Israel and because they lived during the time of this “perverse generation” that had crucified the Lord. Thus, they bore the national guilt of Israel, whether they had actually participated in His crucifixion or not. Therefore, they had to repent (change their mind). It was a necessary part of their conversion. Further, the baptism was to show an alignment with Christ, thus rejecting the actions against Him that had taken place.
 
The account describes what occurred and why. It does not prescribe anything for us today because it is not normative in the process of salvation as laid out in the epistles. This is a one-time event that sets apart believers in Christ from those who would not believe.
 
Remembering this now, we read the continued words of Luke, “Then those who gladly received his word.” The word translated as “received,” apodechomai, is a forceful one used only by Luke, mostly in Acts that signifies “to gladly receive.” In some manuscripts, such as that used for the NKJV, it is accompanied by the word asmenós, signifying “with delight.” Thus, there is a heightened sense of the joy they felt as they anticipated a joyous turn of events in their lives.
 
Though the words are merely descriptive, they go to the heart of the gospel, and they clearly convey the doctrine of free will. Nothing is said here, or anywhere else in Scripture that God caused them to receive the word. They heard the word preached, and they have faith that the word is true –
 
“But they have not all obeyed the gospel. For Isaiah says, ‘Lord, who has believed our report?’ 17 So then faith comes by hearing, and hearing by the word of God.” Romans 10:16, 17
 
The word “obey” cited by Paul in Romans 10 clearly means “to believe,” as it does elsewhere in this context. These people before Peter heard the good news, and in their hearing, they had faith (they “received his word”). Of those who received this word, it next says they “were baptized.”
 
This is in accord with the Lord’s instructions of Matthew 28 –
 
“And Jesus came and spoke to them, saying, ‘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
 
The people had believed, meaning they had faith after receiving the word. In this, they were saved. And so, as an outward demonstration of the inward change, they were water baptized. Because nothing is said of them receiving the Holy Spirit it cannot be known if that came before or after the water baptism. But the equation of Mark 16:16, which was cited when Acts 2:38 was evaluated, says that the Holy Spirit is received upon belief.
 
As such, it can be reasonably inferred that this is the case here. From that point, these now-saved believers were obedient to the word of the Lord recorded in Matthew 28, and they were baptized. But even if during this recorded event the Spirit came upon them after water baptism, such would not be normative for the church age.
 
For example, the description of the coming of the Spirit in Acts 8 and Acts 10 will be different than it is here. What is presented in these three chapters is not to establish a norm for the church, but to provide confirmation to Peter that these various groups had, in fact, been accepted by God. This will be seen as the accounts are evaluated.
 
As noted in the Acts 2:38 commentary, and supposing Peter was speaking of water baptism (something that cannot be wholly determined from the text), this could not be considered a work for these people. Rather, it would be a necessary condition to bring them into the proper category where they co  uld be acceptable to receive the Spirit. The categorical requirements were set forth. In being water baptized, this group of people would have then met the categorical requirement.
 
As the timing of the coming of the Spirit upon them is not recorded, it cannot be known what Peter was referring to with one hundred percent certainty. The point, however, is that Luke is providing a historical record of what occurred. He is not setting doctrine for the church. And so, either way, this is not to be considered a normative standard. It is simply a description of what took place. With this understood, it next says, “and that day about three thousand souls were added to them.”
 
A great number indeed! They had heard the words of Peter, they had believed the message, and they were saved. In being saved (either way), they were water baptized as a way of publicly professing their new faith in Christ Jesus.
  
The number three thousand is an important number to see and understand. This is because it fulfills a pattern that is set forth in Scripture in which a theological point is made. In Exodus 32, we read –
 
Now when Moses saw that the people were unrestrained (for Aaron had not restrained them, to their shame among their enemies), 26 then Moses stood in the entrance of the camp, and said, “Whoever is on the Lord’s side—come to me!” And all the sons of Levi gathered themselves together to him. 27 And he said to them, “Thus says the Lord God of Israel: ‘Let every man put his sword on his side, and go in and out from entrance to entrance throughout the camp, and let every man kill his brother, every man his companion, and every man his neighbor.’” 28 So the sons of Levi did according to the word of Moses. And about three thousand men of the people fell that day. 29 Then Moses said, “Consecrate yourselves today to the Lord, that He may bestow on you a blessing this day, for every man has opposed his son and his brother.” Exodus 32:25-29
 
At Sinai, which according to Galatians 4 symbolizes the temple in Jerusalem, the law was received, and it was written on tablets of stone. Those tablets were given to Moses but were broken at the base of the mountain because of the people’s turning from the Lord to a false God. After this, three thousand people died because of their sins.
 
In Acts 2, at the temple in Jerusalem, the word of the Lord was again given, but this time it was written on the tablets of the hearts of the people, as Paul calls the work of the Spirit in 2 Corinthians 3:3. In this, three thousand people were saved because of their faith in Christ Jesus.
 
The two accounts are given to show the superiority of the fulfilled law in Christ to the giving of the law by Moses. One was written on stone, and it leads to death. The other is written on the heart, and it leads to life.
 
It was a perverse generation who failed to believe, having time and again rejected the Lord in the wilderness, and it was a perverse generation who rejected Christ and sought to seek their own righteousness apart from Him.
 
The lesson we see is that for those three thousand who died at Sinai, they died in sin because of their deeds and their failure to believe. For the three thousand who received Jesus in Jerusalem, they died to sin because of faith in the deeds of Jesus. The contrast is complete.
 
Life application: The question for each of us is, “When the Lord comes to visit us for punishment, will it be punishment in us for the sins we have committed in this life, or will it have been in Christ for those same sins?” These are the only two options available to man.
 
If our sins have been judged in Christ, our names are written in the book of life, and they shall never be blotted out; we have overcome. If our sins have not been dealt with through Him, then another fate awaits
 
It is the most marvelous news – in Christ, God so pardons sin as to remember our sin no more! The world doesn’t even want to hear about sin. But it is a reality that cannot be denied when considering the holiness of God. 
 
Today many churches are filled with worshippers quite often because the church is geared towards the carnal man. There are promises of health, wealth, and prosperity, but there is no heart for the grace of God which frees us from sin. The sin is passed over and not dealt with. Or churches return their people to the law in an attempt to turn away the wrath of God. But God rejects this.
 
What God has done is to accomplish all the work that is necessary for our salvation in and through the Person of Jesus Christ. To return to the law is to reject this. It is a self-condemning act. Or, to fail to acknowledge one’s sins at all means that such a person doesn’t really need a Savior. It too is a self-condemning act.
 
 
 
Lord God, there is nothing surer in my life than the fact that I need a Savior from sin. I know that You sent Christ Jesus into the world to accomplish this, and I receive the offer You have made in Him. I receive the good news! Thank You, O God, for Jesus. Hallelujah and Amen.

Acts 2:40

 Tuesday, 30 November 2021
 
And with many other words he testified and exhorted them, saying, “Be saved from this perverse generation.” Acts 2:40
 
The recorded words of Peter’s discourse are ended, but this is not all that he said to the people as is evidenced by the words, “And with many other words.” What this means is that what was deemed appropriate by the Spirit to be conveyed was included in the passage, but nothing else. Everything in Scripture has a set purpose. Nothing is left out that should have been included, and nothing superfluous is added in.
 
What is recorded from Peter’s words was sufficient to convey why the event of speaking in tongues took place, what they signified, proof that they were prophesied in advance, how they pointed to the work of Christ Jesus, how the Scriptures prophesied of the work of Jesus, what that work led to (meaning His exaltation), and what was necessary for those standing before Peter to be saved from the wrath that would most surely come upon the people for having crucified their Messiah.
 
The recorded account is fully sufficient to meet the purposes of being a proper witness against Israel concerning their actions and their guilt. It is also a witness that the Feast of Pentecost (Shavuoth) has found its fulfillment in the work of the Lord.
 
With these things sufficiently explained and their truths established, it says of the many words of Peter’s that are left unrecorded that “he testified and exhorted them.” The Greek words give the sense of a complete and encouraging testimony. In other words, Peter left no questions unanswered, and what he said was fully sufficient to convince, if those who heard were willing to pay heed. Included in his exhortation, Peter included a stern warning, saying, “Be saved from this perverse generation.”
 
In other words, the wrath of God was aroused against Israel, just as had happened so many times in their past. Each time, their Scriptures carefully recorded the surrounding events, testifying to them why the things that happened to them came about. Their standard was the Law of Moses and when they departed from it, they were explicitly told what the resulting punishment would be. And yet, nothing is recorded in their Scriptures – meaning the Old Testament – to explain their second exile.
 
This means that either Israel was left without explanation, in their own writings, as to why they were exiled, or it means that Sacred Scripture does record the reason, but they have failed to accept that body of Scripture as divinely inspired.
 
In other words, the Old Testament is an incomplete account of Israel’s history. Only with the New Testament do Moses’ words, to which Israel is bound, now have any meaning for the modern nation. Indeed, the Old Testament tells of Israel’s modern restoration, but it does not tell why they needed to be restored. Only with their rejection of Christ do the past two thousand years of their history make any sense.
 
This is what Peter is implying when he calls them a “perverse generation.” The word translated here as “perverse” is skolios. It literally means “crooked.”  HELPS Word Studies defines it as “crooked (bent) because dried out (like a piece of parched wood); (figuratively) morally twisted (warped) because lacking the oil of the Holy Spirit – hence, unacceptable to God (His standards).”
 
The definition is a perfect fit for what occurred in Israel. They lacked the Holy Spirit, as evidenced by the lack of speaking in tongues at the fulfillment of the Feast of Pentecost. As such, they were unable to accept God’s standard as presented to them in the Person of Jesus Christ. Their thoughts were crooked and there would be no hope for the nation. Only those who stepped away from the national mindset could be saved.
 
Life application: There is an interesting set of patterns that is found in Scripture, and which connects what occurred in the wilderness wanderings of Israel to the Roman exile of Israel. Israel was offered Canaan, the Land of Promise. Before they entered, men were selected to spy out the land. When they returned, a bad report was spread throughout the camp and the people rebelled.
 
At that time, the Lord promised to destroy the congregation through exile in the wilderness. They would continue to fall dead during that period until all that generation was gone. Only after that would Israel then enter into Canaan. The Bible is clear, both in Numbers – and as is explained in Hebrews – that they were punished because they lacked faith –
 
“Therefore I was angry with that generation,And said, ‘They always go astray in their heart,And they have not known My ways.’11 So I swore in My wrath,‘They shall not enter My rest.’” Hebrews 3:10, 11
 
&
 
“For who, having heard, rebelled? Indeed, was it not all who came out of Egypt, led by Moses? 17 Now with whom was He angry forty years? Was it not with those who sinned, whose corpses fell in the wilderness? 18 And to whom did He swear that they would not enter His rest, but to those who did not obey? 19 So we see that they could not enter in because of unbelief.” Hebrews 3:16-19
 
The pattern is repeated in the coming of Christ. The people did not believe Him. In their unbelief, they were not given the rest that is found in Jesus Christ. For those who do believe, they have entered God’s rest (Hebrews 4:3). The entire account of Israel’s Roman exile was typologically anticipated in the wilderness wanderings. They, as a nation, were removed from God’s presence because of their unbelief.
 
However, the nation eventually did cross the Jordan and enter. Likewise, Israel will someday come to Christ in faith and enter into His rest. The pattern is explained in the Numbers and Deuteronomy sermons at the Superior Word website.
 
One of the main themes of this, however, is that Moses did not enter into the promise, but died outside of Canaan in the land of Moab. Moses represents the law. As such, a clear and unambiguous picture is made for us. By the law, no person can enter into God’s rest. They must come by faith in Christ alone.
 
If you are stuck in a law-observant church, meaning observing the law in part or in whole, you must remove yourself from that doctrine. What is taught by the Seventh Day Adventists, the Hebrew Roots movement, and so on is the highest form of heresy because it denies the all-sufficient work of Jesus Christ. Be sure to never add deeds of the law into your theology in an attempt to please God. He is pleased with you based on your faith in the work of His Son.
 
Only after being saved are your works credited in accord with your salvation. These are not works of the law, but works as outlined in the New Testament epistles. Have faith Christ Jesus and be pleasing to God.
 
Lord God, Your word is a wonderful testimony to Your working in and through Jesus Christ. Help us to be sound in our thinking and to know in our hearts that You have done everything necessary to reconcile us to Yourself. Help us to put away our arrogance by trying to do what He has already done. Help us to find our sufficiency in His work alone. To Your glory we pray. Amen.

Acts 2:39

Monday, 29 November 2021
 
For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call.” Acts 2:39
 
Peter just instructed the men of Israel what they needed to do in order to receive the gift of the Holy Spirit. At first, it might seem contradictory to do something in order to receive a gift, but that was seen to be incorrect. A gift is not necessarily something everyone will get. Only those who meet the qualifications for receiving it will. In the case of those of Israel who had just crucified Christ Jesus, they had to prepare themselves in order to be eligible. Today, we too must be prepared, meeting the qualifications that are set forth for us as outlined in the epistles.
 
Understanding this, and having seen what Peter instructed the people before him, he notes to them, “For the promise.” This is certainly referring to the reception of the Spirit. It is what Peter cited in verse 2:17 –
 
“And it shall come to pass in the last days, says God,That I will pour out of My Spirit on all flesh;”
 
However, and whether they understood it or not, this promise is based on the establishment of a New Covenant. Peter was fully aware of this, having sat with Christ as He proclaimed it. But those there before him will receive that instruction in due time if they accept the terms set forth to receive the gift. This New Covenant was prophesied by Jeremiah, and it is what allows the pouring forth of the Spirit –
 
“Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and with the house of Judah.” Jeremiah 31:31
 
In the establishment of this New Covenant, the Spirit has been poured out. It is the promise Joel referred to. As such, Peter continues, saying that it “is to you and to your children.”
 
Again, it follows directly with the next half of the verse that Peter cited from Joel –
 
“Your sons and your daughters shall prophesy,Your young men shall see visions,Your old men shall dream dreams.” Joel 2:17
 
The people of Israel were to receive the promise, and it was one that extended beyond a single generation. It would continue from that point on, testified to by the words “and to your children.” It implies a new order of things had come to pass. From there, Peter then says, “and to all who are afar off.”
 
The words “afar off” mean “at a distance” or “unto a long way.” The idea of “to you and to your children” is temporal in nature. The idea of “to all who are afar off” is spatial in nature. It is an all-encompassing thought then. Whatever Peter is thinking of, and whatever the Jews standing there were thinking of, cannot be fully known. Any or all of them may be thinking only of Jews of the dispersion and not of Gentiles at all. However, the words are words of prophecy, therefore, the full scope of their meaning does not necessarily have to be understood at this time. For example, in John 11, it says –
 
“And one of them, Caiaphas, being high priest that year, said to them, ‘You know nothing at all, 50 nor do you consider that it is expedient for us that one man should die for the people, and not that the whole nation should perish.’ 51 Now this he did not say on his own authority; but being high priest that year he prophesied that Jesus would die for the nation, 52 and not for that nation only, but also that He would gather together in one the children of God who were scattered abroad.” John 11:49-52
 
Caiaphas prophesied concerning the nation of Israel, but John clearly indicates that what he prophesied extended beyond the nation. Thus, by default, it extends to the Gentiles. The same is true here, whether Peter and those before him realized this.
 
Peter and the others had already been told that they were to carry the gospel to the Gentiles. That is clearly recorded in Matthew 28 –
 
“‘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
 
The sentiment is also reflected in Jesus’ final words to those gathered with Him in Acts 1:8. However, as Acts continues on, it will be seen quite clearly that Peter did not fully understand this. There is a developmental process that is identified in Acts that shows that the apostles and disciples were learning as they went. Paul, however, will be taken from outside of this group and given a direct commission apart from their slowly developing understanding. This way, the focus of one group, though bearing the same gospel, will be more user-friendly to one audience, while that of the other will be more acceptable and palatable to another audience.
 
When the two sides meet up, such as is recorded in Galatians 2, it will be seen that Peter, not Paul, must continue to develop in his theology to come to the same level of understanding concerning what is going on as that of Paul. For now, and even if Peter and those before him did not understand that the words applied to the Gentiles, it does not negate the fact that they do. Paul makes this clear in his words of Ephesians 2 where he clearly shows that the words apply to Gentiles who were once outside of the commonwealth of Israel –
 
Therefore remember that you, once Gentiles in the flesh—who are called Uncircumcision by what is called the Circumcision made in the flesh by hands— 12 that at that time you were without Christ, being aliens from the commonwealth of Israel and strangers from the covenants of promise, having no hope and without God in the world. 13 But now in Christ Jesus you who once were far off have been brought near by the blood of Christ.
14 For He Himself is our peace, who has made both one, and has broken down the middle wall of separation, 15 having abolished in His flesh the enmity, that is, the law of commandments contained in ordinances, so as to create in Himself one new man from the two, thus making peace, 16 and that He might reconcile them both to God in one body through the cross, thereby putting to death the enmity. 17 And He came and preached peace to you who were afar off and to those who were near. 18 For through Him we both have access by one Spirit to the Father. Ephesians 2:11-18
 
As such, and understanding that this promise applies to both Jew and to Gentile, Peter concludes with the words, “as many as the Lord our God will call.” The promise extends to whoever the Lord calls. The words of prophecy are not limited by man, but by God. It is He who determines the extent of the call. As such, and even if a prophecy is misunderstood, it is God’s prerogative that stands.
 
With this understood, a person could take a Calvinistic stand on the words “the Lord our God will call” and say, “See, this proves that a person must be regenerated in order to believe. Only then can he be saved.” This would assume the “call” is active (God actually reaches out to the individual and selects him for salvatio  n), and the assumption would be incorrect.
 
It has already been seen that God sets forth the conditions for salvation. In the case of these Jews before Peter, it was with a particular requirement based on particular circumstances which are not to be considered normative for today. As far as the call being referred to, meaning salvation through the gospel, the call has been made by Jesus in the giving of the gospel. It has been recorded in Scripture as directed by the Holy Spirit. God has made the move, and now that call – which is passive – must be responded to.
 
Therefore, the words “as many as the Lord our God will call” find their extent based on that. The fact is that the church age will end at some point. Therefore, to say, “as many,” is a parameter set by God. Suppose there is an island that has never been evangelized. If it is expected to take a certain number of missionaries a certain amount of time to evangelize them all, it may be that the rapture will happen before they are all evangelized.
 
As such, “as many as the Lord God will call” will only apply to those who were evangelized before the rapture. This doesn’t mean that God actively chose some and actively rejected some (Calvinism). Peter says that God was not willing for any to perish, but that all should turn and be saved (2 Peter 3:9). However, because of the timing of redemptive events, it did not come about. This is the extent of Peter’s words now. It is a passive, not an active, calling from God.
 
Life application: One thing that can be highlighted from Peter’s words of this verse is the universal nature of the calling of God through the gospel. It is a constant problem with cults and sects that they believe certain things belong only to certain people – such as spiritual gifts, salvation, and so on – and that this is based on limitations they have assumed from Scripture or from their own imaginations.
 
In fact, this is generally the main indication of an incorrect doctrine. The truth of the matter, however, is that salvation is offered to any and to all who meet the requirements set forth by God. His requirement in the church age is that a person must believe the gospel. In this, the Spirit is given in full measure to the person who believes.
 
The Church of Christ, for example, says that a person must be baptized in order to be saved. That is not a limitation set forth in Scripture, even if it was specifically stated to a certain group of people at a certain time (Acts 2:38). One must determine what is normative, meet the requirements for that, and he will be saved.
 
Anytime someone or somebody claims an exclusivity that is not clearly stated in Scripture (those who read the King James Version only, only Jehovah’s Witnesses, only Mormons, only the elect (when taken out of context), must be baptized into the Church of Christ, and so on), then be sure to compare their “onlyism” with Scripture. When it is determined that it is not to be found, then run to get away from that body.
 
God does not show favorites. He saves everyone who comes to Him through the parameters He sets forth. Be sure to know what those parameters are (know the gospel) and meet them. When you have, you are saved. This is what God expects for salvation. From there, be sure to continue to learn what God expects from His word for those who have been saved through the gospel. Grow in doctrine, pursue holiness, and walk circumspectly in this world. Oh, and be sure to tell others the message of hope that is found in Jesus Christ our Lord.
 
Lord God, thank You for the simplicity of the gospel. Thank You that it is clear, understandable, and available to any and to all who are willing to simply believe its words. You have done the work. Help us to accept this and to be saved through the precious blood of Christ. Amen.

Acts 2:38

Sunday, 28 November 2021
 
Then Peter said to them, “Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit. Acts 2:38
 
Acts 2:38 is a marvellous verse to practice your memorization skills. Let’s see how you do. What are the five basic rules of biblical interpretation that you have been asked to remember? They are:
 
Is this prescriptive (does it prescribe something)?
Is this descriptive (does it only describe something)?
What is the context?
What is the context?
What is the context?
 
The answers to these questions will help resolve an untold number of errors in theology that have arisen because of this single verse. The verse is based on the question asked by those gathered before Peter while listening to his discourse, which was, “Men and brethren, what shall we do?”
 
The question was asked in response to the obvious fact submitted to them that they had crucified Jesus, their Messiah. This made them enemies of Him. In the pouring out of the Holy Spirit, they had been excluded, proving this fact. Salvation had been presented to Israel, and they missed the offer. And yet, their actions are the very thing that made their salvation possible.
 
The answers are that the passage is prescriptive. It is prescribing something for those standing before Peter (and before the Lord as they were at a pilgrim feast in the presence of the Lord). The passage is also descriptive. It is describing what occurred and who is involved in what is occurring. The context is that this is Peter speaking to the “men of Israel.” Not a single Gentile is involved, nor will any be involved in the entire passage. As such, it is prescriptive for those standing there, but not for anyone else who is not involved in the events at that moment.
 
The context is also that the people standing before Peter are all a part of the body of Israel who had crucified their Messiah. The context is also that some of those of Israel (not those in the crowd being addressed) had received the Spirit while others had not. And so forth.
As these things are true, and as the events at the conversion of others – throughout the rest of Acts – are completely different, then despite this passage having a prescription tied to it, the prescription is only for this particular event. It is not a prescription for any other event. It is not normative for the church age. Rather, it is now only a descriptive account for those who receive the completed New Testament.
In other words, and stated plainly, what is said here now – and in the verses to come – was a one-time event that is not to be made into doctrine for the church age. It does not apply (it is not normative) for our doctrine today. With that hopefully understood, the account recorded by Luke proceeds, saying, “Then Peter.”
 
Peter has been the leader of the twelve. It is he who has spoken out all of the words since verse 2:14, and he continues with the instruction. Luke then records that he “said to them.” The word “them” is speaking of the “men of Israel.” The masculine speaks for the whole and Peter’s words will be inclusive of women who are given the same instruction.
 
It is the body of people who had just crucified Jesus. They had rejected Him openly. In Israel, unlike any other body of people, there is both an individual salvation and a corporate salvation. The individual salvation is evident in Scripture elsewhere, but it is proven by the coming of the Holy Spirit upon some and not upon others.
 
The corporate salvation is spoken of throughout all of Israel’s history, and it is confirmed by the words of Jesus and of the apostles. The nation bears collective guilt for its actions. This is based on their agreement to the covenant set forth at Mount Sinai, a covenant that is still binding on them today until they – as a nation – enter into the New Covenant in Christ’s shed blood –
 
“Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and with the house of Judah— 32 not according to the covenant that I made with their fathers in the day that I took them by the hand to lead them out of the land of Egypt, My covenant which they broke, though I was a husband to them, says the Lord. 33 But this is the covenant that I will make with the house of Israel after those days, says the Lord: I will put My law in their minds, and write it on their hearts; and I will be their God, and they shall be My people. 34 No more shall every man teach his neighbor, and every man his brother, saying, ‘Know the Lord,’ for they all shall know Me, from the least of them to the greatest of them, says the Lord. For I will forgive their iniquity, and their sin I will remember no more.” Jeremiah 31:31-34
 
The words of Jeremiah are addressed to the house of Israel and the house of Judah. The words are only dealing with them, even if Gentiles are also brought into this New Covenant. Other prophets, Jesus, and the apostles clearly indicate this.
 
This is the context – Peter, Israel, Israel’s rejection and crucifixion of Christ, some receiving the Holy Spirit and some not receiving the Holy Spirit. This is what had occurred only a short time earlier –
 
Pilate said to them, “What then shall I do with Jesus who is called Christ?”
They all said to him, “Let Him be crucified!”
23 Then the governor said, “Why, what evil has He done?”
But they cried out all the more, saying, “Let Him be crucified!”
24 When Pilate saw that he could not prevail at all, but rather that a tumult was rising, he took water and washed his hands before the multitude, saying, “I am innocent of the blood of this just Person. You see to it.”
25 And all the people answered and said, “His blood be on us and on our children.”
26 Then he released Barabbas to them; and when he had scourged Jesus, he delivered Him to be crucified. Matthew 27:22-26
 
As such, these words of Peter now are based on this event. Thew words apply to corporate and to individual Israel, but they do not apply to anyone else, including individual Jews, at any other time. But the precept does apply to the corporate body for all time. With this understanding, Peter states, “Repent.”
 
This is one of the most misunderstood and misused words in all of Christianity. The Greek word is metanoeó. It means “to change one’s mind or purpose,” “to think differently after,” and so on. It does not mean actually doing any work at all. It is simply a changing of the heart (the heart signifying the reasoning process of a person in the Bible).
 
Peter is telling the people (it is third person plural, and thus he is speaking to each person as much as to all of the people gathered before him) to change their minds. The question is, “About what?” The answer is, “About Jesus, the Messiah, and their rejection of Him?” They had to repent of this. Their mind was, “Crucify Him. He is not our King.” Their change in mind must correspond to that – “We believe! He is our Messiah!”
 
The word “repent” is prescriptive for Israel who had just crucified Jesus. It is not prescriptive for anyone else who has not first rejected Jesus. In other words, these two examples will help –
 
John walks up to Tom and tells him about Jesus. Tom had never heard of Jesus. Tom does not need to repent of anything. He needs to simply believe the gospel (1 Corinthians 15:3, 4) and he will be sealed with the Holy Spirit, and he will be saved (Ephesians 1:13, 14).
Tom has heard the gospel. Tom has rejected the gospel. Tom must “repent” of his former rejection (change his mind), believe the gospel, and Tom will be saved.
 
This is the context of Peter’s words. Israel (individually and collectively), who had just crucified their Messiah, must repent. For those who will do so, Peter then says, “and let every one of you be baptized.” The question here is “what baptism” is being referred to. It does say in verse 2:41 that those who received his words were baptized. That is certainly speaking of water baptism. 
 
The word “baptize” is a transliteration of the Greek word baptizó. It signifies to immerse. The people were to have an immersion in water. However, it is not the water baptism that saves. Christ’s finished work is what saves. Peter makes this clear in 1 Peter 3 –
 
“There is also an antitype which now saves us—baptism (not the removal of the filth of the flesh, but the answer of a good conscience toward God), through the resurrection of Jesus Christ, 22 who has gone into heaven and is at the right hand of God, angels and authorities and powers having been made subject to Him.” 1 Peter 3:21
 
The Weymouth Version translates these words as “with a view to remission of your sins.” This then is in accord with both the idea of baptism of the Holy Spirit which occurs when one believes, and the water baptism which is a later outward demonstration of what has occurred.
 
The expectation for this guilty group of people is to first change their minds. It is to then make a public acknowledgment of this change in mind by being baptized. 
 
The main question to be resolved is, “Does this mean that these people must be water baptized in order to receive the Spirit, or does it mean that these people will receive the “baptism of the Holy Spirit” based upon their faith, and that the water baptism then follows as an outward display of the inward change?”
 
The text says later nothing of their receiving the Spirit after being water baptized in verse 2:41. What appears to be the case is that the formula of Mark 16:16 is evidenced here –
 
“He who believes and is baptized will be saved; but he who does not believe will be condemned.”
 
When one believes and is baptized, salvation is realized. However, when one does not believe, condemnation remains. Hence, baptism is conditional upon belief. In other words, it follows necessarily that these people will be baptized into the Holy Spirit when they demonstrate faith.
 
One might suppose that this one time in Scripture Peter is making baptism in water a requirement for salvation (which would be contrary to the whole tenor of Scripture). If such was believed, it would still not be a normative thing for the church. Water baptism is a symbolic act of washing away the sin and defilement. This is not something that is required for salvation by anyone else after this.
 
Hence, what Peter must be saying is that these people will be saved when they turn to the Lord, they will receive the baptism of the Holy Spirit, and then they are to be water baptized as the outward sign of their new life as directed by Jesus in Matthew 28:19.
 
Next, Peter says this baptism is to be “in the name of Jesus Christ.” The Greek reads “upon the name.” Where would the people now stand? Upon the name of Caesar? Or will it be upon the name of the One they had rejected?
 
The crucified Christ, He who was openly rejected by the people – and upon whom His blood remained (see Matthew 27:25 above) – is now to be the One who provides forgiveness and salvation to those who just repented. This is perfectly evidenced in the next words, which say, “for the remission of sins.”
 
The blood atonement of Christ is set forth, clearly and unambiguously, in these words. The Lord was crucified, their actions had caused it, and their repentance of that will allow for atonement for their sins. The word translated as “remission” is aphesis. It signifies “dismissal,” “release,” “pardon,” “complete forgiveness,” and so on.
 
For those who repent and who are subsequently baptized from this group of people, a change will take place which will be explained in a moment. But notice that two things are required for the people standing before Peter to receive that change – 1) repent, and 2) be baptized. The repentance must occur, but so must the baptism. There must be a complete separation from the old and an acceptance of the new for them BECAUSE they were guilty of having rejected Christ along with their nation.
This is why what occurs here is not normative for the church age. It only applies to these people, at this time, in order to establish the complete separation between the two. Some of these people may never have heard of Jesus. Some of them might have heard and sympathized with Him. But the point is that the nation bears the guilt, and it is to instruct the nation that these requirements are set forth. It is instructional for Israel, and it is a testimony to bear witness against them for all time.
 
Peter next says, “and you shall receive the gift.” A gift is something one cannot earn. It is grace and nothing more. And yet, Peter has said they must do something in order to receive it. The apostles had received the gift. It simply came upon them. But it did not come upon the others. This means that the reception of the gift is conditional.
 
If someone says, “I have ten thousand squiggalmidoos and they are free to anyone who meets these criteria,” it doesn’t mean that it is not a gift. It means that they must be in a certain category. If one of the requirements is to have blond hair, then none but those with blond hair are eligible. Those with blond hair, along with any other set requirements, will be able to receive the gift.
For those standing before Israel, the apostles had met the requirements. The others had not. For those who had not, they must first meet the categorical requirements. Once they were satisfactorily met, they would receive the gift. There are no works here. There are only set requirements. And the gift they would receive would be that “of the Holy Spirit.”
 
This is salvation. It is the sealing of the person for redemption. It is receiving the full, final, and forever forgiveness of sins through the shed blood of Christ. It is moving from the Mosaic Covenant (the Law of Moses) to the New Covenant in Christ’s blood. It is the covenant that speaks of the non-imputation of sin and the surety of reconciliation with God for all eternity.
 
The words here are prescriptive for those at the time. They are descriptive after the event. The context is Israel who crucified the Lord, and the prescriptions are necessary but are not normative.
We are not to take what is said in Acts 2:38 and change the parameters. Even if Peter is speaking of water baptism (which is probably not the case), the requirement would not apply in any other context, and it certainly does not apply to salvation today. The epistles convey to us what is required for salvation. They tell the people of the world what God expects of them in order to be in a right standing with Him. 
 
Life application: Acts is a descriptive account of what occurred. The prescriptions within that historical record are not necessarily (and are almost never) normative for the church age.
 
Understand and maintain proper context within your theology and you will be in the sweet spot.
 
Lord God, help us to be in the sweet spot concerning our doctrine and theology at all times. To Your glory, we pray. Amen.

Acts 2:37

Saturday, 27 November 2021
 
Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, “Men and brethren, what shall we do?” Acts 2:37
 
With Peter’s statement, which summed up his discourse that God had assuredly made Jesus both Lord and Christ, the response is quick and definitive. Luke records, “Now when they heard this.” The words are surely in reaction to everything Peter has said since verse 2:14. His discourse, influenced by the Holy Spirit, was perfectly suited to elicit what follows, which is that “they were cut to the heart.”
 
The word used, katanussó, is one not found elsewhere in Greek literature except in the Greek translation of Genesis 34:7. It is an intensified form of a word meaning “to pierce.” Thus, it is to pierce all the way down or all the way through. HELPS Word Studies then defines it as to be “emotionally stunned.” As it is the heart that is identified, it is as if a spear was thrust right through the heart so that there is a complete severing from the state of mind that existed only moments before. The idea can almost be felt in the use of the word from Genesis –
 
“And Jacob heard that he had defiled Dinah his daughter. Now his sons were with his livestock in the field; so Jacob held his peace until they came. 6 Then Hamor the father of Shechem went out to Jacob to speak with him. 7 And the sons of Jacob came in from the field when they heard it; and the men were grieved and very angry, because he had done a disgraceful thing in Israel by lying with Jacob’s daughter, a thing which ought not to be done.” Genesis 34:5-7
 
The sons of Israel had one attitude and, suddenly, their entire state of mind had completely changed. This is the idea now. Those that heard Peter, and who took his words to heart, had gone from laughing and blaming what they heard on the effects of new wine, to a state of complete shock that they were responsible for the crucifixion of their Messiah. Thus, the response is that they were deeply stunned “and said to Peter and the rest of the apostles...”
 
The words are not without purpose. As has already been seen, in Israel, the testimony of “two or three” witnesses is necessary to establish a matter. There are twelve standing as a united force of agreement, demonstrating that Peter’s words are fully supported, and they are validated by the precept of the Law of Moses.
 
With such a large number of witnesses, backing up the words of Peter, and with the greater weight and evidence of the proper use of Scripture to come to a right conclusion concerning the words of prophecy, those who have heard have every reason to believe the discourse was true. They were all guilty of shedding innocent blood. But more, it was the innocent blood of God’s Messiah who was prophesied in Scripture.
 
Scripture itself pointed at them and essentially called out, “You have done exactly what was prophesied in advance.” As such, they called out to Peter and the others, “Men and brethren.”
 
It is the same expression seen in Acts 1:16 and Acts 2:29, andres adelphoi, “men, brothers.” In the middle of Peter’s speech, after citing Joel and before citing David, Peter had called them this. He was drawing them into the bond of brotherhood that Israel was called to demonstrate. His audience had not received the Spirit, but they were still brothers according to the flesh, and Peter had indicated as such as a way of influencing their thoughts as he spoke.
 
The words of Paul concerning Israel reflect this bond that exists between the people –
 
“For I could wish that I myself were accursed from Christ for my brethren, my countrymen according to the flesh, 4 who are Israelites, to whom pertain the adoption, the glory, the covenants, the giving of the law, the service of God, and the promises; 5 of whom are the fathers and from whom, according to the flesh, Christ came, who is over all, the eternally blessed God. Amen.” Romans 9:3-5
 
The response of the people to Peter’s words indicates that they fully accepted his words and that they were in fact brothers to be hearkened to. They had gone from accusing the apostles of being drunk to seeking their very advice in how to correct the terrible predicament that they now found themselves in. As such, they called out, “what shall we do?”
 
They had the guilt of bloodshed resting upon them, but it was obvious that this could be expiated. Otherwise, what would be the point of the Christ rising again? If they had killed Him and He remained in the grave, there might be no remedy, but because He lived, there must be a greater purpose that they had missed. As such, their forgiveness must be a part of the plan that was set in motion by God, even from the fall of man.
 
Life application: It is often said that the Jews killed Jesus and thus they are no longer God’s people. But this flies in the face of the covenant-keeping nature of the Lord, and of future prophecy which clearly indicates that the guilt of Israel will be atoned for.
 
In Acts 2, the people are cut to the heart at hearing what they had done. Zechariah shows that someday this will be a state that permeates the entire nation. When they realize that they have borne the guilt of the blood of the Messiah for millennia, they will be cut to the heart, and they will mourn over what they have done –
 
“And I will pour on the house of David and on the inhabitants of Jerusalem the Spirit of grace and supplication; then they will look on Me whom they pierced. Yes, they will mourn for Him as one mourns for his only son, and grieve for Him as one grieves for a firstborn. 11 In that day there shall be a great mourning in Jerusalem, like the mourning at Hadad Rimmon in the plain of Megiddo. 12 And the land shall mourn, every family by itself: the family of the house of David by itself, and their wives by themselves; the family of the house of Nathan by itself, and their wives by themselves; 13 the family of the house of Levi by itself, and their wives by themselves; the family of Shimei by itself, and their wives by themselves; 14 all the families that remain, every family by itself, and their wives by themselves.” Zechariah 12:10-14
 
The words of Zechariah 12 refer to the future and they will come to pass. Israel will have a national piercing of the heart, and they will finally come to realize what they had done. For each person today, Jew or Gentile, the most important question that we can ever answer is in relation to the gospel message. “What shall I do?”
 
When the gospel is presented, it can either be accepted or it can be rejected. The choice is up to each individual. Choose wisely. Choose life. Choose God’s offer of forgiveness found in Christ.
 
Lord God, thank You for the offer of peace that You have extended to us. Thank You for the gospel! What a blessed assurance we possess because of the forgiveness found in the shed blood of Jesus Christ our Lord. Amen.