BIBLE IN TEN

Acts 2:36

Friday, 26 November 2021
 
“Therefore let all the house of Israel know assuredly that God has made this Jesus, whom you crucified, both Lord and Christ.” Acts 2:36
 
Peter has finished his citing of Psalm 110. Based on what he presented, it is understood that the words of David were evidently not referring to David himself,   but to the coming Messiah. He is greater than David, He is sitting at the right hand of the Lord, and He is there until the Lord’s enemies have been made His footstool.
 
With this clearly presented and now perfectly understood, Peter says, “Therefore let all the house of Israel know assu redly.” The Greek word order (which is how the verse will be evaluated) reads, “Assuredly, therefore, let know all the house of Israel.” There is a strong emphasis that the matter Peter will speak of is firmly established.
 
The word translated as “assuredly” is one which indicates “not to totter.” Thus, it is that which is secure. Its other two uses, Mark 14:44 and Acts 16:23, both refer to someone being securely guarded. Peter indicates that the truth of the matter is secure and sure. One might say, “This is an inescapable truth.”
 
As such, the next word – translated as “therefore” – is then supported by the words that follow. They are words that are to be heard, understood, and (hopefully) accepted as absolute truth. Hence Peter follows with “let know.”
 
It is the common Greek word ginóskó, signifying “to come to know,” “to recognize,” “to perceive,” and so on. Peter is indicating that the result of the surety of the matter that he has presented is intended to “let all the house of Israel” come to understand – whether they like it or not, and whether they accept it as not – that the matter is established.
 
The term “house of Israel” is a way of saying “family.” Israel was the father of twelve sons. He also adopted two sons of Joseph as his own. It is this family which comprises the whole house of Israel.
 
Descendants from all of these tribes were gathered at the temple, they had seen the effects of the coming of the Spirit upon the apostles, and they had heard the explanation of the event. From there, they were to accept what was presented and continue to convey this message to all others in this nation – the “house of Israel.”
 
And what is it specifically that Israel is to hear, understand, and (hopefully) accept? Well, it is a thought that is based on what Peter had just presented right from Scripture, and which was fulfilled in the coming of Jesus. It is “that God...”
 
What has occurred is an act of God, and thus it stands as an eternal edict of God. What God has done is set, it is fixed, it is firm, and it is fully resolved. With this being perfectly understood from Scripture, and from the fact that God is both the Creator and the One who directs His creation, it is He who determines what will come to pass.
 
As such, and as His words spoke forth of the coming of the Messiah, and as His Messiah had come (just as God determined), and as His Messiah had fulfilled His will (just as God stated), then it is established that He “has made this Jesus.”
 
It is “this Jesus” who Peter has explicitly referred to in verse 22 and verse 32 –
 
“Men of Israel, hear these words: Jesus of Nazareth, a Man attested by God to you by miracles, wonders, and signs which God did through Him in your midst, as you yourselves also know— (Acts 2:22)
&
This Jesus God has raised up, of which we are all witnesses (Acts 2:32)
 
This same Jesus of Nazareth, who was attested to Israel by God, and whom God raised up from the dead, is the One that Peter is referring to. It is also He, as Peter says to Israel, “whom you crucified.”
 
These words would have been like sharp arrows pointing directly at the hearts of the men standing there. What had occurred was an event that was prophesied, and it was an event that was then fulfilled. But it was an event that Israel had been responsible for.
 
They were the people of the Lord. They were the stewards of the Scriptures. They were to be the people of the Messiah who was prophesied to come. And yet, they were the same people who did exactly what the Scriptures foretold, meaning the things they had done. They had crucified this Man – their Messiah. But Peter had said in verse 23 that this was “by the determined purpose and foreknowledge of God.”
 
As such, there must be hope. It is the next verse that will both show their reaction to the words, and which will reveal that they will want to know if there is anything that they can do to make things right. For now, however, Peter finishes his thought concerning “this Jesus.” It is that God has made Him “both Lord and Christ.”
 
The word translated as “Lord” (kurios) signifies a master. In the Greek, it can indicate the Lord (YHVH), but it does not necessarily signify that. It can simply mean one greater than another, such as the “lord” or “master” of a house. The context decides the ultimate meaning. In this case, the context is that Jesus is the “Lord” or “Master” of Israel – its Messiah – based on the decision rendered by God. This is clearly understood from the word “Christ.”
 
The word Christ (Greek: Christos) comes from the word chrió, signifying “to anoint by rubbing or pouring olive oil on someone to represent the flow (empowering) of the Holy Spirit. Anointing (literally) involved rubbing olive oil on the head, etc., especially to present someone as divinely-authorized (appointed by God) to serve as prophet, priest or king” (HELPS Word Studies). As such, it means “Anointed One.” Thus, it is a direct translation of the Hebrew word “Messiah.”
 
God has made this Jesus both the Lord of Israel and the Messiah of Israel. This is the culminating thought of what has been presented to the ears of the people by Peter as he speaks forth his words of explanation concerning the events that have occurred before them.
 
Life application: There is absolute surety in the words of Scripture concerning Jesus. If the New Testament is the word of God, then there is no other possibility than that Jesus is the full, final, and forever expression of what God has done in Christ. As such, there is no other way to be reconciled to God except through Him.
 
There are people that believe Jews can be saved through adherence to the Law of Moses. This is the set doctrine of, surprisingly, the Roman Catholic Church. This is also the heretical teaching of John Hagee and other dual-covenant “theologians.”
 
There are others who say that even Jews who believe in Jesus (and some add in the Gentiles) must still adhere to the Law of Moses (in part or in whole). These are also heretics. The New Testament clearly reveals that the law is annulled, obsolete, and set aside in Christ. It is nailed to the cross.
 
As such, to teach such things (which is exactly what Paul refers to in the book of Galatians) is, as Paul states it, anathema. It is accursed –
 
“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
 
Let us carefully heed the words of Scripture, and let us trust solely in the finished work, and thus in the merits, of Jesus Christ. It is He alone who is to receive our attention in our walk before the Lord. He alone fulfilled that which stood against us, meaning the Law of Moses.
 
Lord God, thank You for having done that which we could never have done. You sent Christ to accomplish the mission, to prevail over sin and death, and to rise again in order to give us a new hope and a new direction. Thank You for Jesus Christ our Lord! Amen.

Acts 2:35

Thursday, 25 November 2021
 
Till I make Your enemies Your footstool.”’ Acts 2:35
 
Peter referred to David in the previous verse, noting that he did not ascend into heaven, but he did prophesy in the 110th Psalm that Messiah would. In this, the Lord said to Him, “Sit at my right hand.” The Lord Jesus ascended to the position of all authority and power in heaven at that time. Peter finishes his quote with the next words, saying, “Till I make Your enemies Your footstool.”
 
The Greek more precisely reads, “the footstool for your feet.” The Lord Jesus will remain in His heavenly position until the course of human events comes to the right point where Christ will return again and intervene in the stream of time. The enemies of Christ are any who do not accept His offer of peace and reconciliation with God.
 
This has been, and it continues to be, the normal course of the world. Some have come to Christ while others have rejected Him. The gospel grew immensely at times, but it has also come under great attack in almost all places it has been preached.
 
In the world today, even the nations who have been most friendly to Christianity are becoming more and more hostile to it. This will increase as the world drums up reasons that Christians are the problem in society. A worldwide targeted agenda against the true faith is in motion as the world continues to devolve into moral perversion and ungodly agendas.
 
However, and actually, because of this, the world will devolve into being a place of death and destruction. This is clearly outlined in the pages of Revelation. Without faith in God as presented in the Bible, there can only be enmity with God and a life-course that will follow an unsound, even wicked, path. Chaos will be the inevitable result.
 
Those who do hold to the true faith as presented in Scripture will be harassed and martyred in enormous numbers. But this period of global wickedness will end. It is the time prophesied throughout Scripture, and it is simply defined in David’s words as when the Lord has made the enemies of Christ a footstool for His feet.
 
The symbolism of this is where the foot is placed upon the neck of one’s enemies, thus indicating total authority over them as they lie in helpless subjugation. It is seen, for example, in Joshua 10 –
 
“So it was, when they brought out those kings to Joshua, that Joshua called for all the men of Israel, and said to the captains of the men of war who went with him, ‘Come near, put your feet on the necks of these kings.’ And they drew near and put their feet on their necks. 25 Then Joshua said to them, ‘Do not be afraid, nor be dismayed; be strong and of good courage, for thus the Lord will do to all your enemies against whom you fight.’” Joshua 10:24, 25
 
This time of Christ reigning in heaven is alluded to by Paul in Ephesians 1 –
 
“and what is the exceeding greatness of His power toward us who believe, according to the working of His mighty power 20 which He worked in Christ when He raised Him from the dead and seated Him at His right hand in the heavenly places, 21 far above all principality and power and might and dominion, and every name that is named, not only in this age but also in that which is to come.” Ephesians 1:19-21
 
It is also quite clearly expressed in 1 Corinthians 15 –
 
“The last enemy that will be destroyed is death. 27 For ‘He has put all things under His feet.’ But when He says ‘all things are put under Him,’ it is evident that He who put all things under Him is excepted. 28 Now when all things are made subject to Him, then the Son Himself will also be subject to Him who put all things under Him, that God may be all in all.” 1 Corinthians 15:26-28
 
Paul’s words do not provide all of the information in the timeline, but they provide a broad brushstroke of how these things are laid out. Without going into all the detail, the anticipated timeline is:
 
- The church age. This ends at the rapture of the church (may that day be soon!).
- The seven final years of the Law of Moses for Israel (Daniel 9:24-27), also known as the Tribulation Period. This period ends when Israel as a nation calls out to Christ, acknowledging Him as their Messiah (Matthew 23:27-39, and etc.).
- The millennial reign of Christ.
 
The reason that the rapture is placed in this general timeline before the tribulation period is because that is what the Bible teaches.
 
Life application: One of the serious deficiencies in replacement theology (well, one of many) is that they believe the world will continue to be evangelized until a state peace is realized. When this occurs, the marvelous time prophesied in the Old Testament will be realized. The church will have overcome the wickedness of the world and the gospel of Christ will be universally known and accepted.
 
That is not at all what the Bible teaches, nor does it even hint at this. The enemies of Christ will continue until the end. The world will come apart at its seams as wickedness increases. The enemies of the gospel will all but overpower the saints. But Christ will return and slay those who have come against them.
 
The church will have been removed before the tribulation period, and Israel will become the primary focus of world events. This is not because they will be right with God, but because God is faithful to His covenants. They will eventually come to this realization, they will call out to Him for deliverance through Christ Jesus, and Jesus will respond. The national salvation of Israel is clearly presented in Scripture, and it will come to pass.
 
This demonstrates the great faithfulness of the Lord to His word. As this is the case, each person who has been saved by the blood of Christ should be perfectly assured that his salvation is secure. Our unfaithfulness to the Lord will never negate His faithfulness to His covenant promises. Israel is a template of this. In His faithfulness to Israel, we can be assured of His faithfulness to us.
 
Thank God today for His unlimited grace and mercy toward the objects of His covenantal promises. The shed blood of Christ has secured our salvation. Yes, thank God for Jesus Christ our Lord.
 
How good it is, O Lord, to wait upon You. Though times may get very terrible in the days ahead, we have a sure and blessed promise of eternal joy in Your presence. Whatever happens now is but a light and temporary affliction as we await the glory that is yet ahead. And so, O Lord, how very good it is to wait upon You. Amen.

Acts 2:34

  Wednesday, 24 November 2021
 
“For David did not ascend into the heavens, but he says himself:‘The Lord said to my Lord,“Sit at My right hand, Acts 2:34
 
Peter just said that Jesus was exalted to (or by) the right hand of God. Peter is clearly implying that Jesus is God, thus it is signifying that God – through Him – has poured the Spirit out upon the believers. In order to substantiate that what he is saying is not only possible, but is actually provable based on Scripture itself, he cites the 100th Psalm. It is a psalm cited by Jesus in all three of the synoptic gospels (Matthew 22:44, Mark 12:36, and Luke 20:42). It is also cited in Hebrews 1:13.
 
Before citing the psalm, Peter begins with, “For David did not ascend into the heavens.” He has already noted that David had died, he was buried there in Jerusalem, and implying that his body had corrupted.” The obvious meaning is that David was in Sheol (Hades) awaiting the resurrection of the dead. Therefore, what Peter will cite from the 100th Psalm, which was written by David, could not be referring to himself. Instead, it is a prophesy about the coming Messiah.
 
Peter confirms this line of thought by continuing with, “but he says himself.” This is referring to David. David wrote the psalm, David did not ascend into heaven, and yet, the psalm speaks of someone who has ascended into heaven. And so, David cannot be speaking of himself.
 
But more, David uses particular words that exclude any possibility at all that he could be referring to himself, even in metaphor or allegory. Peter now cites those words of David, beginning with, “The LORD.”
 
“The LORD” is the Hebrew name for God, Yehovah (Yahweh, YHVH, etc.), used over 6000 times in the Old Testament. It refers to Him and only Him. He is the I AM THAT I AM of Exodus 3, and the one that claims there is “no other god” in Isaiah 44 (and elsewhere) –
 
“Thus says the Lord, the King of Israel,And his Redeemer, the Lord of hosts:‘I am the First and I am the Last;Besides Me there is no God.’” Isaiah 44:6
 
Peter continues the citation, saying, “said to my Lord.” Here, “my Lord” is the Hebrew word adoni. It means, “my master,” or “my lord.” In this case, David is subordinating himself to the One he is referring to. This is what Jesus was conveying to those before Him –
 
While the Pharisees were gathered together, Jesus asked them, 42 saying, “What do you think about the Christ? Whose Son is He?”
They said to Him, “The Son of David.”
43 He said to them, “How then does David in the Spirit call Him ‘Lord,’ saying:
44 ‘The Lord said to my Lord,“Sit at My right hand,Till I make Your enemies Your footstool”’?
45 If David then calls Him ‘Lord,’ how is He his Son?” 46 And no one was able to answer Him a word, nor from that day on did anyone dare question Him anymore. Matthew 22:41-46
 
It was understood that David was obviously referring to the Messiah (the Christ). However, in the Bible, the father is always considered greater than the son. And yet, though the Messiah would descend from David (another precept clearly taught in Scripture), David still subordinates himself to his own Seed. “The LORD said to my Lord,” or paraphrased, “Yehovah said to my Master (the One greater than me).”
 
As this Son is greater than David, it implies that He was before David, even if He came after him. It is an implicit note of deity. Because of their inability to respond to Jesus’ question, they realized they were not as smart as they thought. What was presented to them was beyond their understanding.
 
Peter is taking what he learned from Jesus’ instructions of the Pharisees, and he is making his case that Jesus is – in fact – the incarnate Yehovah. It has been implied in the analysis of David’s words, and it continues to be supported by his next words, saying, “Sit at My right hand.”
 
Peter’s words earlier in the passage confirm that that the Christ would die, He would be buried, and that He would resurrect. The words of this psalm confirm that He is greater than David. And more, they confirm that He not only resurrected, but ascended. To sit at the right hand of God means that He is in heaven at the position of all power and authority.
 
And more, He has taken the words of Joel, cited earlier, to directly equate Jesus with Yehovah. Joel, quoting the Lord (Yehovah) said, “I will pour out my Spirit on all flesh” (Acts 2:17). Peter said in Acts 2:33 that Jesus was the One who accomplished this.
 
The picture that Peter is painting is one that clearly portrays Jesus as the Christ, and that Christ is God. Any other analysis of his words would cause damage to what is being conveyed.
 
Life application: The Bible slowly and progressively reveals the beautiful thought that God loves the world, meaning humanity, so much that He was willing to do the incredible in order to restore us to Himself. He created man in His image. The implication is that He desired to bond with him in a unique way. But the Bible shows that this cannot be the case when sin is present.
 
But, without having sinned, man would not have had the knowledge of good and evil. Thus, we can see that God was willing to give man a conscience, and to use that conscience – even to his own harm – in order to make a full and mutual relationship with Him possible.
 
The sin still had to be dealt with though. And so, in due time, God entered into the stream of time and human existence in order to correct that part of the equation. In the coming of Jesus, He was able to do this. Now, God continues to give us the choice to accept Him or reject Him through His offer of peace. This is not forced, and so it is a mutual relationship.
 
To think on the enormity of what God has done in Christ leaves the mind bewildered. And yet, it is true. The message of God in Christ is one of wonder. Thank God for Jesus who has made our reconciliation with God possible. Yes, thank God for JESUS!
 
Lord God, thank You for the coming of Christ our Lord who has made all things new. We wait for the day when they will be realized. May Your glorious name be praised forever and ever! Amen.

Acts 2:33

Tuesday, 23 November 2021
 
Therefore being exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He poured out this which you now see and hear. Acts 2:33
 
Peter just said that God had raised up Jesus. With that understood, He next says, “Therefore being exalted.” The word means “to lift up,” or “to raise on high.” Thus, it signifies “to elevate.” This happened to Christ who was dead. He was found worthy, and death could not hold Him.
 
As such, He was raised up – from the grave to the throne, and from the humiliation of the cross and death to the glory and power of the eternal King. The next words of Peter are debated over, “to the right hand of God.”
 
They are in the dative case. Simply stated, the Greek dative expresses a thing, or a person, indirectly affected by an action. With this being the case, there are two equally possible translations to these words –
 
“by the right hand of God”
“to the right hand of God”
 
Either is possible based on the surrounding context. The right hand signifies power, both in action (ability) and in position (authority). The previous verse just said that God raised Jesus. Therefore, it could be “by the right hand (ability) of God.” However, the next verse quotes David and will say, “Sit at my right hand (position of authority).” Nothing is lost in either translation because both possibilities are true. As such, translations such as Young’s use “at” which can convey both meanings at the same time –
 
“at the right hand of God having been exalted.”
 
As such, it can mean “at [by the power of] the right hand,” or “at [to the location of] the right hand of God.”
 
This may seem niggling, but the words have importance and should be considered. God’s power (His right hand) raised Jesus (Romans 10:9), and Jesus is seated at the right hand (the position of authority) of God (Romans 8:34). With this understood, Peter next says, “and having received from the Father.”
 
What Peter will refer to is something that had to wait for the full course of these events to occur. Christ was raised from the dead by the power of God, but He remained for a span before ascending to the Father. Only with that action completed would the disciples receive “the promise of the Holy Spirit.”
 
Jesus stated this explicitly in John 16 –
 
“But now I go away to Him who sent Me, and none of you asks Me, ‘Where are You going?’ 6 But because I have said these things to you, sorrow has filled your heart. 7 Nevertheless I tell you the truth. It is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I depart, I will send Him to you. 8 And when He has come, He will convict the world of sin, and of righteousness, and of judgment: 9 of sin, because they do not believe in Me; 10 of righteousness, because I go to My Father and you see Me no more; 11 of judgment, because the ruler of this world is judged.” John 16:5-11
 
In Christ’s return to the Father (the right hand of power and the position of authority), the Helper was promised to come. This is what Peter is now referring to. In the exaltation of Jesus to this position, they received the Spirit from the Father. But because Jesus is at the position of power and authority, it explains why Jesus went to the Father in order for this to occur –
 
“But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all things that I said to you.” John 14:26
 
“But when the Helper comes, whom I shall send to you from the Father, the Spirit of truth who proceeds from the Father, He will testify of Me. 27 And you also will bear witness, because you have been with Me from the beginning.” John 15:26, 27
 
There is a unity within the Godhead that is clearly presented in Scripture. Thus, Jesus was able to say –
 
“Believe Me that I am in the Father and the Father in Me, or else believe Me for the sake of the works themselves.” John 14:11
 
In understanding the words of Jesus, and now the words of Peter as influenced by the Spirit, we see that the Spirit issues from the Father, through the Son. It is this event which Peter refers to by saying, “He poured out this which you now see and hear.”
 
This is a confirmation of what was prophesied by Joel, and which was cited earlier –
 
‘And it shall come to pass in the last days, says God,That I will pour out of My Spirit on all flesh;Your sons and your daughters shall prophesy,Your young men shall see visions,Your old men shall dream dreams.18 And on My menservants and on My maidservantsI will pour out My Spirit in those days;And they shall prophesy.” Acts 2:17, 18
 
Peter is clearly and unambiguously stating that the promise of the pouring out of the Spirit prophesied in Joel has come. The church has been established, and this is the firstfruits of that event typologically anticipated in Leviticus 23 –
 
“You shall bring from your dwellings two wave loaves of two-tenths of an ephah. They shall be of fine flour; they shall be baked with leaven. They are the firstfruits to the Lord.” Leviticus 23:17
 
In the words of Leviticus 23, “two loaves” were to be presented. The loaves were to be “baked with leaven.” This is one of only two times that leaven was to be presented to the Lord in the Old Covenant sacrificial system. Leaven pictures sin, and yet – because of the work of Christ – sinful people could be presented to the Lord, sanctified by the Holy Spirit. The Jews now being filled with the Spirit represent one of the loaves.
 
The Gentiles (coming later in Acts) represent the other loaf. The symbolism is clear. There is one New Covenant, there is one gospel, and there is one way to receive the promised Holy Spirit. That is through accepting the finished, final, and forever work of Jesus Christ.
 
Life application: The events of Acts 2 are descriptive in nature. They simply record what occurred. They do not prescribe anything. The reception of the Spirit by various believers in Acts will occur in various ways. Each will give insights into the early working of the Spirit in the church to confirm that Jesus is the Messiah.
 
Once those early events occurred, there was no longer a need for such outward displays to continue. The verifications had been made, the apostles witnessed the events – confirming the acceptance by God on the various people – and the writings of the prescriptive epistles become the standard for how the church works henceforth.
 
What occurs now is historical but not normative. We are beholding the work of the Spirit in these demonstrable ways with our own spiritual eyes as we read the book of Acts. In this, we are to demonstrate faith that they occurred, and we are to be convinced that God has accepted all people into His church – Jew and Gentile – according to their belief in the gospel of Jesus Christ.
 
Lord God Almighty! You possess all power in heaven and on earth. Thank You that despite this glory, You would look with favor upon us – sinners in need of a Savior – and send Jesus. Thank You for Your kind care and gentle hand upon us. Praises to You, O God. Amen.
 

Acts 2:32

Monday, 22 November 2021
 
This Jesus God has raised up, of which we are all witnesses. Acts 2:32
 
The previous verse noted that David “spoke concerning the resurrection of Christ.” Peter now directly states this prophecy is fulfilled, saying, “This Jesus.” It is who he openly proclaimed in verse 2:22, after which he explained the events leading to his citing of the psalm –
 
“Men of Israel, hear these words: Jesus of Nazareth, a Man attested by God to you by miracles, wonders, and signs which God did through Him in your midst, as you yourselves also know— 23 Him, being delivered by the determined purpose and foreknowledge of God, you have taken by lawless hands, have crucified, and put to death; 24 whom God raised up, having loosed the pains of death, because it was not possible that He should be held by it.” Acts 2:22-24
 
With his subject clearly understood to be “This Jesus,” he now repeats the fact stated in verse 2:24, saying, “God has raised up.” The repetition is to demonstrate that what he had claimed is perfectly in line with the prophecy of David. And more, for emphasis, he used the verb form of the noun used in the previous verse –
 
Concerning the resurrection (anastasis) of the ChristGod has raised (anistémi) up
 
The mental idea conveyed to the ears of the people would be, “David spoke of the resurrection of the Christ, and God resurrected Christ, who is JESUS.” It is of this amazing event that Peter next says, “of which we are all witnesses.”
 
These words certainly extend beyond the thought of that stated concerning the selection of a replacement for Judas –
 
 “Therefore, of these men who have accompanied us all the time that the Lord Jesus went in and out among us, 22 beginning from the baptism of John to that day when He was taken up from us, one of these must become a witness with us of His resurrection.” Acts 1:21, 22
 
The apostles’ office was specifically to proclaim what they had seen, bearing witness to the events as a united group. This is noted, for example, in Acts 8:1 –
 
“At that time a great persecution arose against the church which was at Jerusalem; and they were all scattered throughout the regions of Judea and Samaria, except the apostles.”
 
Because of the office, the apostles remained together while all the others were scattered. Understanding this, Peter’s words now that “we are all witnesses” is most likely speaking of whatever size of group of disciples were gathered and upon whom had been poured out the Holy Spirit. As there were more than twelve languages identified by Luke, it is probable that it was a gathering of all of the disciples, and Peter is referring to all of them.
 
Be it twelve, one hundred and twenty, or more, the matter is legally established before the people with his words. Deuteronomy 19:15 set the standard for witnesses in any testimony concerning iniquity or sin as “two or three witnesses.” That became the standard for any testimony in Israel. Jesus noted that to the Pharisees in John 8:17 because it was a clearly accepted provision among the people.
 
Therefore, the matter of the resurrection is clearly established through the multiple witnesses standing before the people.
 
Life application: The Bible is the written record of what has occurred in redemptive history. It details God’s workings in and through Christ in order to reconcile us to Himself. Is it reliable? If you are unsure, it is incumbent upon you to verify it in your own mind. Or, if you are challenged by someone as to why you believe it, can you defend your faith? Even if you cannot, if someone challenges you, the onus is on that person to make his claims for or against the word.
 
This was the case with Simon Greenleaf. He was a non-believer, but he was one of the greatest legal minds in history. He was a principal founder of Harvard law school. At one point, he was challenged by a student to look at the gospels from a legal standpoint.
 
As an intellectually honest person, he took the challenge, setting aside any presuppositions or biases. In doing so, he came to the conclusion that the gospels hold the topmost weight of legal accuracy. His basis for this was that “Every document, apparently ancient, coming from the proper repository or custody, and bearing on its face no evident marks of forgery, the law presumes to be genuine, and devolves on the opposing party the burden of proving it to be otherwise.”
 
His conclusion was that the gospels bore this stamp of authenticity and were, in fact, what they claimed to be. As such, he states –
 
“The foundation of our belief is a basis of fact - the fact of the birth, ministry, miracles, death, resurrection by the Evangelists as having actually occurred, within their own personal knowledge it was therefore impossible that they could have persisted in affirming the truths they have narrated, had not Jesus actually rose from the dead, and had they not known this fact as certainly as they knew any other fact.”
 
Simon Greenleaf surrendered his life to Christ, knowing that no legal case could suitably challenge the Bible’s genuineness.
 
Be sure of your faith by being sure of what the basis for your faith is. Read this word, study this word, and cherish this word. Be ready to defend it, and also be ready to challenge those who dismiss it. Implore them to be as intellectually honest as Simon Greenleaf and to do their own evaluation of it – to the glory of God.
 
Thank You Lord God that our faith, the faith we possess in Jesus Christ, is ground in a word that is reliable, verifiable, and accurate in all that it contains and proclaims. Thank You that we have the surety of the truth of Jesus Christ and His gospel. He died for our sins, He was buried, and He rose again – according to Scripture. Thank You, O God, for the surety we possess. Amen.

Acts 2:31

Sunday, 21 November 2021
 
he, foreseeing this, spoke concerning the resurrection of the Christ, that His soul was not left in Hades, nor did His flesh see corruption. Acts 2:31
 
Peter continues now with his citing of the 16th Psalm and with his evaluation of how that is fulfilled in Christ, beginning with, “he, foreseeing this.”
 
The words refer to David. In whatever manner, David foresaw the things he wrote about and penned them. The influence of the Spirit was upon him. In that capacity, he was able to prophesy of things to come. In this state, he “spoke concerning the resurrection.”
 
This is certain, because his words imply both death, and release from death –
 
The words, “For You will not leave my soul in Hades,” imply death. If a soul has departed to Hades, it is because the person has died. Not being left in Hades means something else will come about. That is later followed with, “You have made known to me the ways of life.” David clearly understood that if a soul had gone to Hades, and yet that same person has been made to know the ways of life, he has found the key by which to escape the state of death.
 
It could be reasonably argued that David was speaking in metaphor about himself, or that he was speaking poetically about some event that touched him and led him to write a psalm, but Peter – under the influence of the Spirit – corrects any such notion saying that what David wrote was specifically about God’s plans concerning the resurrection “of the Christ.”
 
David understood, from the words that he penned, that the Messiah would die and that He would rise again. The details and reason for these things may have been completely hidden from him, but the facts set before him when he read his own words of prophecy clearly indicated to him that he had written about the Christ.
 
Somehow, this coming One would die, but his words indicated without any doubt “that His soul was not left in Hades.” Peter, standing before the people gathered there, confirmed that the words referred to Jesus and that He had returned from the dead. Hades could not hold Him. The remarkable thought is later more fully revealed by John –
 
“I am He who lives, and was dead, and behold, I am alive forevermore. Amen. And I have the keys of Hades and of Death.” Revelation 1:18
 
Christ, because of His triumph over the law, possessed the keys of both Hades and Death. He had unlocked the prison which had bound men’s souls ever since the time of Adam. And it was not a return in a ghostly state, nor into a body that was in a state of ghoulish decay. Rather, it was to a body that was untouched by the effects of sin. As Peter says, “nor did His flesh see corruption.”
 
This is an important point. People claim to see ghosts and zombies. Samuel was brought back from his departed resting place as a disembodied spirit. But there has never been any occurrence such as that of Christ. He returned from Hades, and He returned to a body without any corruption. The victory is complete in Christ. This is the enormity of the thought being conveyed by Peter to the people standing before him whose ears heard of the marvelous workings of God in Christ.
 
Life application: David wrote under the influence of the Spirit concerning things that would come. According to Scripture, he even knew that what he wrote was concerning the coming Messiah. But this does not mean that he had a complete understanding of all things surrounding the events he prophesied of. Peter will later write concerning this –
 
“Of this salvation the prophets have inquired and searched carefully, who prophesied of the grace that would come to you, 11 searching what, or what manner of time, the Spirit of Christ who was in them was indicating when He testified beforehand the sufferings of Christ and the glories that would follow. 12 To them it was revealed that, not to themselves, but to us they were ministering the things which now have been reported to you through those who have preached the gospel to you by the Holy Spirit sent from heaven—things which angels desire to look into.” 1 Peter 1:10-12
 
David wrote beforehand of these things, and like the other prophets, he knew that these things pointed to “the sufferings of Christ and the glories that would follow.” This can certainly be said of the case of David’s words in the 16th Psalm. But Peter also says that such prophets “inquired and searched carefully” about such things.
 
David may have thought, “Why would the Christ need to die at all? What is the purpose of going to Sheol and then coming back from there?” Isaiah later went further, prophesying that Christ would be wounded for our transgressions and that he would be cut off from the land of the living. In this, he may have spent many hours pondering what these things could mean.
 
But in the end, they lacked all of the information. Instead, they realized that whatever was being conveyed would be formed into “the gospel.” It is this that they “preached” with their words, even if they didn’t fully understand what it was they were preaching.
 
The point of this is that the blood atonement of Christ is, in fact, proclaimed by the prophets, and it is confirmed right here in Chapter 2 of the book of Acts. Those who deny this do so because they have not thought through the enormity of what Christ has done. They have a myopic view of the world, dividing the work of Christ into two gospels, two bodies, and a twisted view of the united work of Christ.
 
The same gospel put forth in the many prophesies found in the Old Testament is summed up by Peter, and also by Paul, in the New. Paul elsewhere clearly and precisely defines this gospel that Peter is right now conveying to the people of Israel –
 
“For I delivered to you first of all that which I also received: that Christ died for our sins according to the Scriptures, 4 and that He was buried, and that He rose again the third day according to the Scriptures, 5 and that He was seen by Cephas, then by the twelve. 6 After that He was seen by over five hundred brethren at once, of whom the greater part remain to the present, but some have fallen asleep. 7 After that He was seen by James, then by all the apostles. 8 Then last of all He was seen by me also, as by one born out of due time.” 1 Corinthians 15:3-8
 
This is the gospel. It is the one gospel that pertains to both Jew and Gentile as witnessed first by Peter (Cephas), then by the other apostles, and finally by a large number of witnesses. And it is the same gospel that was later accepted by Paul and proclaimed among the nations. Any other gospel is no gospel. It is anathema.
 
Hold fast to the truth of God in Christ. Keep away from those who would destroy the beauty of the work of Christ, twisting it and perverting it for their own demented purposes.
 
Lord God, thank You for what You have done in Christ our Lord. Thank You for the all-sufficient atonement and reconciliation that comes through the death, burial, and resurrection of Jesus Christ our Lord. Amen.

Acts 2:30

Saturday, 20 November 2021
 
Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, according to the flesh, He would raise up the Christ to sit on his throne, Acts 2:30
 
Peter began his explanation of why he cited the 16th Psalm in the previous verse. He now continues with that, saying, “Therefore.”
 
Peter cited the psalm. The psalm said that the Holy One of the Lord would not see corruption. But Peter explained that David’s tomb was right there in Jerusalem for all to see. He had corrupted back into the dust he was made from. As such, more words necessarily follow (Therefore) to explain what David was writing about while the Holy Spirit directed him. This is evident from the next words, “being a prophet.”
 
It is clear that David was guided by the Spirit of God when he did certain things in his life. A good example of it was receiving the instructions for the building of the temple –
 
“Then David gave his son Solomon the plans for the vestibule, its houses, its treasuries, its upper chambers, its inner chambers, and the place of the mercy seat; 12 and the plans for all that he had by the Spirit, of the courts of the house of the Lord, of all the chambers all around, of the treasuries of the house of God, and of the treasuries for the dedicated things; 13 also for the division of the priests and the Levites, for all the work of the service of the house of the Lord, and for all the articles of service in the house of the Lord. ... “All this,” said David, “the Lord made me understand in writing, by His hand upon me, all the works of these plans.” 1 Chronicles 28:11-13 & 1 Chronicles 28:19
 
It is also understood that David’s Psalms were inspired by the Lord. As such, they were included in Scripture to testify to that fact. As David was a prophet, it means his words were to be considered from that light. Thus, in referring to One who would come who would not see corruption, Peter continues, “and knowing that God had sworn with an oath.”
 
David clearly understood that when God (the Lord) spoke to him, it was as an oath in and of itself. This is because God cannot lie. What He speaks forth will come to pass. At times, the Lord will confirm His words by vowing an oath, but even without this, what the Lord speaks is considered as if He has sworn. It is as if He has raised His right hand and committed Himself to the words He speaks forth. Understanding this, that which God had sworn was that “to him that of the fruit of his body.”
 
The “fruit of his body” can mean the direct issue of a child, such as Solomon being born to him. And indeed, such an occurrence fulfills an immediate aspect of the promise that is made, but it does not fulfill the entire promise. The fruit of the body can also refer to anyone who later issues from him as a descendant. David would be considered the fruit of Abraham’s body, even many centuries later. All humans can be considered the fruit of Adam’s body. As this is a truth conveyed in Scripture, the “fruit of his body” can be referring to anyone that issues from David henceforth. And this fruit is next noted as “according to the flesh.”
 
This clearly defines this One who is coming to be a literal, physical human being. Further, he will be one that directly descends from David, inheriting a direct human connection to him with all that this entails from a human aspect, such as DNA. This truth dispels several heresies that have arisen within the church over the years. This seed of David (see Romans 1:3 and 2 Timothy 2:8), meaning the fruit of his body, will be a literal, physical descendant of his. Of this Person, it next says, “He would raise up the Christ.”
 
This is a promise that began in Genesis 3, and which was the hope and anticipation of God’s people ever since –
 
“And I will put enmityBetween you and the woman,And between your seed and her Seed;He shall bruise your head,And you shall bruise His heel.”
 
The line of the promised Messiah is carefully noted all the way throughout Scripture so that those who are in this line, and who can typologically be used to reveal redemptive truths, are carefully noted in stories which often otherwise seem to have no relevance at all.
 
For example, the story of Lot and his two daughters is introduced and seems like a curiosity, but it doesn’t seem to have any purpose other than to show that he and his two daughters did something immoral. That has nothing to do with why the account is recorded. Rather, all three of them are ancestors of Jesus Christ. The account is to demonstrate the faith of the daughters and how it is rewarded by bringing them into His genealogy. Such is true with many other similar stories, like the account of Judah and Tamar in Genesis 38.
 
The lengthy historical record of David is no different. God would raise up the Christ from the line of David, thus fulfilling His promises to David –
 
“When your days are fulfilled and you rest with your fathers, I will set up your seed after you, who will come from your body, and I will establish his kingdom. 13 He shall build a house for My name, and I will establish the throne of his kingdom forever. 14 I will be his Father, and he shall be My son. If he commits iniquity, I will chasten him with the rod of men and with the blows of the sons of men. 15 But My mercy shall not depart from him, as I took it from Saul, whom I removed from before you. 16 And your house and your kingdom shall be established forever before you. Your throne shall be established forever.” 2 Samuel 7:12-16
 
&
 
“I have made a covenant with My chosen,I have sworn to My servant David:4 ‘Your seed I will establish forever,And build up your throne to all generations.’” Selah Psalm 89:3, 4
 
These and other such references are given in Scripture as a confirmation that David would continue the line through which the Messiah would come. His throne would be the throne of the glory that lay ahead, as Peter explicitly states when he finishes the verse with, “to sit on his throne.” This promise was stated and confirmed to a young virgin of Israel many generations later –
 
“And behold, you will conceive in your womb and bring forth a Son, and shall call His name Jesus. 32 He will be great, and will be called the Son of the Highest; and the Lord God will give Him the throne of His father David. 33 And He will reign over the house of Jacob forever, and of His kingdom there will be no end.” Luke 1:31-33
 
Of these words concerning the throne, Ruckman incorrectly evaluates what is going on in Scripture, saying, “Here is another place in Acts 2 where the Protestants, Catholics, and Orthodox stumble. They teach that this expression, “his throne,” is God’s throne. This was done by tying this verse to verses 33-34. But in verse 33-34, Jesus Christ doesn’t sit on any throne. He is seated at the “right hand” of God’s throne (Heb. 1:3). “His throne” in this verse is a reference to the throne of “the patriarch David” in verse 29...”
 
The utterly ridiculous nature of this comment is almost beyond belief. It shows a complete lack of understanding concerning the nature of God. To him, it is as if God is sitting on a literal throne somewhere ruling the universe. God does not have parts. God is Spirit. If God had physical parts, He wouldn’t be God. The “right hand” of God signifies the position of authority. Jesus Christ, sitting at the “right hand” of God does not mean that He is sitting next to God on another throne. It means that He is seated on the throne of God with all of the authority of God, symbolized by the right hand.
 
Hebrews 1:3, that is cited by Ruckman, (“the right hand of the Majesty on high”) is explained in Hebrews 1:8, 9 –
 
 “But to the Son He says:‘Your throne, O God, is forever and ever;A scepter of righteousness is the scepter of Your kingdom.9 You have loved righteousness and hated lawlessness;Therefore God, Your God, has anointed YouWith the oil of gladness more than Your companions.’” 
 
David was promised that one of His descendants would reign on His throne forever. It is this throne that is referred to in Isaiah 9:7 –
 
“Of the increase of His government and peaceThere will be no end,Upon the throne of David and over His kingdom,To order it and establish it with judgment and justiceFrom that time forward, even forever.The zeal of the Lord of hosts will perform this.”
 
The words of Peter do not negate that Christ will literally rule from Jerusalem during the millennium. But the throne of Christ is the throne of David. The throne does not simply speak of a physical throne where someone sits down. Instead, it is emblematic of the authority of the throne. That is why it can be said that Christ reigns from David’s throne even though the physical throne of David was destroyed eons before. It is a position of rule.
 
Unfortunately, in order to divide the church and put forth heretical doctrine, hyperdispensationalists destroy any meaning of the symbolism provided in Scripture, such as “right hand,” “throne,” “fruit,” “seed,” and so on.
 
Life application: The verse set before us is one that will dispel several heresies when properly considered. One of them is a heresy known as Valentinianism. A modern proponent of this is Jacob Prasch. He teaches, “Adam and Yeshua were both created by Ha’Shem, by God, directly and personally.”
 
Jesus is not a created being. That is the error of many cults, such as the Jehovah’s Witnesses. However, Jesus, in His humanity, is a part of the creation. There is a world of difference between the two, and it is what defines the distinction between orthodoxy and heresy.
 
To state that God created Jesus directly and personally as He did with Adam, is to then deny the entire body of Scripture which points to the begetting of human beings, one to another, from Adam to Christ. 
 
God created all things, it is true, but the body of Christ, is an incidental part of creation, not a direct act of creation. Rather, God prepared a body out of that creation for the incarnation. This is evidenced by Hebrews 10:5 –
 
“Therefore, when He came into the world, He said:‘Sacrifice and offering You did not desire,But a body You have prepared for Me.’” Hebrews 10:5
 
Scripture, given by God, carefully – even meticulously – details the preparation of the body of Christ, through seventy-five direct generations of fallen human beings as is recorded in Luke 3, and with the introduction of even more fallen souls who are found in the pages of Scripture, and who likewise enter into His genealogy. 
 
To say that Jesus was created by God, directly and personally, and to have that mean what is being conveyed by Prasch, would be exactly the same thing as saying that Charlie Garrett was created by God, directly and personally.
 
It is at best a category mistake, but such a category mistake results in the formulation of a heretical doctrine. The body of Christ, despite having come through these innumerable fallen souls was prepared perfectly by God, not suddenly created. Jesus is the seventy-seventh name noted in Luke’s genealogy, and God is the first.
 
The record is given, and the details are provided, to ensure that the error of assuming that Jesus was a being created directly and personally by God, would not be made. The statement that Jesus was created is incorrect. Despite being human, however, He was born without sin because He was born of Mary, but with no human father.
 
As such, the line of sin that is transmitted from father to child since Adam was cut. Christ is fully human, of the seed of David, and He is fully God – having been begotten of God. Let us carefully consider the word and never make the mistake that Jesus is a being created directly and personally by God. Be it the Jehovah’s Witnesses or some other heretical denomination or teacher, let us take the time to understand the nature of the God/Man who came to dwell among us and to die for our sins, redeeming us as the people of God.
 
Lord God, thank You for the many blessings that are found in Christ our Lord. Thank You for what You did through Him, coming to unite with humanity in order to do what we could never do by fulfilling the law that stood against us. And in fulfilling it, Christ took all of the sin of the world upon Himself. Thank You for what You have done through Christ our Lord! Amen.
 

Acts 2:29

Friday, 19 November 2021
 
“Men and brethren, let me speak freely to you of the patriarch David, that he is both dead and buried, and his tomb is with us to this day. Acts 2:29
 
Peter has completed his citing of David’s words from the 16th Psalm. With that complete, he now immediately turns to the explanation of why those words were spoken by him, beginning with, “Men and brethren.”
 
In verse 2:14, Peter said, “Men of Judea and all who are in Jerusalem.” In verse 22, he then addressed them as “Men of Israel.” Now, he brings them even closer to himself by saying the exact same words he said to those gathered with him in verse 1:16, Andres adelphoi, “Men, brothers,” or more literally, “brother-men.”
 
In this, he is addressing those with him in a personal, friendly manner, acknowledging that those gathered are not just of Israel, and they are not just dwellers in the nearby areas. Instead, they are brothers united by the distinct culture that had bound them together in a unique way. With this bond of affinity stated, he continues by saying, “let me speak.”
 
Rather than “let me,” which would be begging permission, the meaning of the Greek is “it is permitted for me to speak.” Based on the display of tongues, based on the fact that he has shown from both the prophets and the psalms that the events that have taken place were prophesied, and based on the fact that he is a brother Israelite, he has the permitted right to speak forth.
 
From there, he says, “freely to you.” Rather, the Greek clearly reads “with freedom.” Based on what has occurred, and based on the facts presented in verses 22-24 concerning Christ’s ministry, crucifixion, death, and resurrection, Peter cited inspired Scripture in order to establish a baseline by which he could then make and support his argument concerning Christ and how He is the reason behind the coming of the Holy Spirit upon the disciples.
 
As such, Peter next narrows his discourse to speak of the writer of the psalm that he just quoted, Israel’s famous king and sweet psalmist. He does this by saying, “of the patriarch David.” Here, the word patriarchés, meaning the head or founder of a family, is introduced. The word will be used to describe the twelves sons of Jacob in Acts 7:8, 9, and also of Abraham in Hebrews 7:4.
 
David is called a patriarch because he is the father of the royal line and family leading to the Messiah. The term “House of David” is used numerous times in the Old Testament. It is referred to three times in the gospel of Luke as well. It is this key family that he is the patriarch of. Of King David, Peter now makes an obvious point to demonstrate why he brought in the words of the psalm. It is “that he is both dead and buried.”
 
Again, the translation is not precise. The verbs are aorist. It reads, “he both died and was buried.” There is a definite time in which these events occurred in the past. It is sure and fixed, and it is recorded for Israel to remember –
 
“So David rested with his fathers, and was buried in the City of David. 11 The period that David reigned over Israel was forty years; seven years he reigned in Hebron, and in Jerusalem he reigned thirty-three years.” 1 Kings 2:10, 11
 
The events happened, and time then marched on. David became a memory of the past. But a reminder of his time remained for those in Jerusalem. As Peter next says, “and his tomb is with us to this day.”
 
The words is mnéma. It signifies an identifiable sepulchre. The word comes from mnaomai, meaning to remember or to recollect. The resting place of David was still to be found among the place where most of the other kings of Judah were buried. It was a reminder of his time upon the earth, and that he had – in fact – gone the way of the earth.
 
As such, the entire point of Peter’s quoting of the psalms becomes clear –
 
“For You will not leave my soul in Hades,
Nor will You allow Your Holy One to see corruption.” Acts 2:27
 
The psalms were considered both sacred and inspired by God. To say otherwise would be considered blasphemous. As this is so, no one could challenge Peter’s logic that David could not have been speaking of himself. David died, entered Hades, and remained there. And more, his body saw corruption, testified to by the tomb which remained in Jerusalem for all to see.
 
As this is so, then the psalm was clearly speaking of someone else. Therefore, Peter’s claim in the resurrection of Jesus was a valid explanation of what occurred, and the tongues coming upon the believers was a sign and a witness that it was so. Peter will explain this in detail in the verses ahead.
 
Life application: When evangelizing Jews, it is good to first determine if they accept the premise that the Scriptures are inspired or not. If they accept this premise, then it is a valid approach to show them, from their own Scriptures, that the things presented there clearly point to a New Covenant, a crucified Savior, the resurrection, and so on. If they are willing to accept these things, you have a valid door through which to present them the gospel.
 
If they are not sure about the inspiration of Scripture, then you can attempt to convince them by reading them Isaiah 52:13 - 53:12. Most Jews have never heard these words read and they have no idea they are there. Without telling them that you are reading Isaiah, simply read them the words and then ask, “Who is this referring to?” Almost any who hears the words will say, “Jesus.”
 
They have heard the claims, they have been told what Christians believe, and they are told that none of it is true. But after they say it is Jesus who is being referred to, you can then show them that the words come not from a “Christian” source, but from their own “Jewish” Bible. From there, you have demonstrated that Christ is referred to, seven hundred years in advance, and they have testified to it as such. From there, you can give them the simple gospel of their salvation.
 
In the end, it is the heart – softened by the word of God, or hardened to the word of God – that must accept the word and receive the Gift, or reject the word and be condemned. Be ready to evangelize Jew or Gentile at all times. There is only one way to be reconciled to God, and that is through the Messiah of the Jews and the Christ of the nations. It is through JESUS.
 
Lord God, give us the desire to share the wonderful word of salvation to those who so desperately need to hear it. May we be willing to open our mouths and speak. Give us this desire, O God. Amen.

Acts 2:28

Thursday, 18 November 2021
 
You have made known to me the ways of life;
You will make me full of joy in Your presence.’ Acts 2:28
 
In this verse, Peter will complete his quoting of Psalm 16. He has directly equated the verses from it to the Lord’s passion, His courage through the ordeal, His death, His burial, and then to the fact that even in death He would not see corruption. Now, and with that being the reference point, Peter continues, saying, “You have made known to me.”
 
Peter cites the words directly from the Greek translation of the Old Testament, stating them in the aorist tense. As such, it reflects the words of Christ in the resurrection. His body did not see corruption, but instead, something new was made known to Him, which is “the ways of life.” The Hebrew states this in the singular, “the way of life.” However, the Greek OT continues to be cited by Peter, “the ways of life.”
 
The word translated as “way,” hodos, indicates a road, path, and so on. By implication, it then signifies a progress, such as the route or distance. Figuratively, it can indicate a mode or means of traveling. For example, one could use the word to say, “This is the way (the route) we will take, and it will be on this way (this path).” It can also be used to speak of a manner of life, “This is the way (hodos) of the Lord (Matthew 3:3 gives this meaning), and we should follow it.” That type of use of the word is found, for example, in Job 16 –
 
“For when a few years are finished,I shall go the way of no return.” Job 16:22
 
There is a way (path) of life that people pursue. For example, the same thought concerning the “way of life,” as what David states in the Hebrew, is repeated in Proverbs 5 when referring to the way (path) of the immoral woman –
 
“Lest you ponder her path of life—Her ways are unstable;You do not know them.” Proverbs 5:6
 
Peter’s citing the plural of the Greek “ways” signifies the fullness of the manner of attaining life. This then takes one back to the words of Moses in Deuteronomy, such as in Deuteronomy 10 –
 
 “And now, Israel, what does the Lord your God require of you, but to fear the Lord your God, to walk in all His ways and to love Him, to serve the Lord your God with all your heart and with all your soul, 13 and to keep the commandments of the Lord and His statutes which I command you today for your good?” Deuteronomy 10:12, 13
 
There in Deuteronomy, Moses uses another word that carries essentially the same idea as the one David uses in the Psalm. It is the same word that is used in the Hebrew of Isaiah 40:3 that is cited in Matthew 3:3 (above). It also can mean a literal path, or it can signify the course or mode of life.
 
Israel failed to “walk in all His ways,” but where Israel failed, Christ prevailed. Because God favored Christ, He made known to Him the ways of life. In turn, Christ followed the ways of life, He attained the goal, and He attained to the resurrection from the dead.
 
With that understood, Peter finishes the quoting of David with the words, “You will make me full of joy in Your presence.” The Greek reads more precisely, “You will fill me with joy with Your face.” The idea of the face of the Lord is that of being in His presence, and thus being accepted by Him. With the face of the Lord, comes the thought of favor, honor, peace, and so on.
 
If one goes into the presence of a king and the king accepts him, he has received the king’s honor and the like. This idea is well-expressed in the words of the high priestly prayer found in Numbers 6 –
 
“The Lord bless you and keep you;25 The Lord make His face shine upon you,And be gracious to you;26 The Lord lift up His countenance upon you,And give you peace.” Numbers 6:24-26
 
Life application: What should be obvious is that if the “ways of the Lord” are those things that bring life, meaning those things detailed by Moses in the law, and if Christ has attained to them where nobody else prior to Him could, it is an acknowledgment that in Him – not in the law – is the way to life. It is as if simple arithmetic is set before us, and yet we find it hard to accept the equation.
 
Jesus does not ever say that we are saved through keeping the Law of Moses. In fact, He hints at exactly the opposite time and time again. In Matthew 5, He says –
 
“Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill. 18 For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled.” Matthew 5:17, 18
 
In His words, Jesus is not saying that we (Israel at the time) must obey the law of Moses in order to be saved. He is making a point that the Law of Moses must be obeyed in order to not be condemned, and that the Law of Moses was the binding precept that condemns. Hence, He acknowledges that the law must stand until it is fulfilled. And then He immediately says that this is what He came to do, to fulfill it.
 
In other words, one can hang his proverbial hat on the law and attempt to find life through it, and he will fail and be condemned. Or he can come to Christ who has fulfilled the law and find life through the One who already had life in Him (see John 1:4, “In Him was life...”). Jesus did not need to fulfill the law to find life. Rather, because He was born under the law, He needed to fulfill the law in order to not be condemned. The ways were set before Him.
 
The difference is that man is already condemned by original sin. But Christ bore no original sin. In His fulfillment of the law, the life remains in Him, and that life can then be bestowed upon any who accepts His fulfillment of it. As He says –
 
“Jesus said to him, ‘I am the way, the truth, and the life. No one comes to the Father except through Me.’” John 14:6
 
He uses the same term as Peter uses, hodos, way. But when Jesus says it, it is in the singular. Christ was shown the ways of life and He lived by them. The evidence of that is His resurrection, proving that He had fulfilled the law and was not condemned by it. Jesus shows us THE WAY OF LIFE and only through that can we also live. He embodies the law, and we are granted His perfect obedience under it by a mere act of faith.
 
As this is true, why (Why on earth!) would anyone want to go back under the law of condemnation? Choosing that path would be as smart as dunking one’s head in fluoroantimonic acid. Reason it out. Learn the simple equation. And then, give up on your futile attempts to merit God’s favor apart from the merits of Christ. Only in Him, and in Him alone, will you find the way of life.
 
And, as a bonus thought, once you have found this way – God’s superlative way – of attaining life, then act like it. He has redeemed you through the blood of Christ. Put away all worries, all neuroses, all anxieties, and all doubts. Be strong in your faith, be firm in your convictions, and do not let this world – a world that is passing away – steal the joy of Christ in you. Praise God for what He has done through Christ. Yes, praise God for JESUS!
 
Glorious Heavenly Father, thank You for the completed work of Christ. To Him were shown the ways of life. In His fulfilling of the law, He now provides us with THE WAY OF LIFE. Thank You that You have made this path available to us. Yes, O God, thank You for our Lord Jesus. Amen.

Acts 2:27

Wednesday, 17 November 2021
 
For You will not leave my soul in Hades,Nor will You allow Your Holy One to see corruption. Acts 2:27
 
In this verse, Peter continues to cite the 16th Psalm. It is this verse, in particular, that he will use to build his case concerning the death, burial, and resurrection of Christ that he spoke of in verse 2:23. As such, he begins with, “For You will not leave my soul in Hades.”
 
The word translated as “leave” means to “leave behind” or “abandon.” Other words which give the sense might be to “forsake,” or to “desert.” The word translated as “soul” is the Greek word psuché. That can have various significations, but the intent here is the being of the person that extends beyond the physical makeup. It is based on the Hebrew word nephesh which carries the same general meanings as the Greek. That this is referring to that which animates the body is obvious from the context because of the words “in Hades.”
 
Hades (translated as “hell” in older versions) is the repository for the dead. Today, hell is considered the place of damnation and eternal torment, but that was not its original intent. The Greek word hadés is the unseen world where departed spirits go. It is equivalent to the Hebrew word sheol, which is variously translated as the grave, hell, the pit, and so on. When a person dies, their soul (that which animates the physical body) is separated from the body. From there, it goes to sheol (hadés) where it awaits whatever is coming.
 
This is an unnatural state for man who is a soul/body unity. This is the doctrine known as anthropological hylomorphism, or the dual nature of man. Quite often, people incorrectly state that man has a triune nature – soul, body, and spirit. But this is not what Scripture teaches. Rather, the spirit is a connection to God. When Adam fell, the spiritual connection to God was lost. All people are born as a soul/body unity, but there is no spiritual connection to God.
 
The reconnection is the spiritual nature that needs to be corrected, but it is not a separate part of a person. When a person dies, he enters into an unnatural state where the body is dead, but the soul lives on. Paul calls this state being “naked” in 2 Corinthians 5:3. The intent for man that is clearly seen in Scripture is that he is to be a soul/body unity (clothed), and that it is to last forever because of the spiritual connection to his Creator. When the spiritual connection was severed, the physical body became corrupt and was destined to die –
 
“In the sweat of your face you shall eat breadTill you return to the ground,For out of it you were taken;For dust you are,And to dust you shall return.” Genesis 3:19
 
The soul, without the body (meaning when the body dies), goes to this pit. Whatever state that soul is in at the time of death will determine whether that person will be condemned to the Lake of Fire, or if that person will be given new and eternal life. An example of a soul in sheol (hadés) is found in 1 Samuel 28 –
 
“Then the woman said, ‘Whom shall I bring up for you?’
And he said, ‘Bring up Samuel for me.’
12 When the woman saw Samuel, she cried out with a loud voice. And the woman spoke to Saul, saying, ‘Why have you deceived me? For you are Saul!’
13 And the king said to her, ‘Do not be afraid. What did you see?’
And the woman said to Saul, ‘I saw a spirit ascending out of the earth.’
14 So he said to her, ‘What is his form?’
And she said, ‘An old man is coming up, and he is covered with a mantle.’ And Saul perceived that it was Samuel, and he stooped with his face to the ground and bowed down.
15 Now Samuel said to Saul, ‘Why have you disturbed me by bringing me up?’” 1 Samuel 28:11-15
 
This is what David was saying in the Psalms concerning the state of One who has died, “For You will not leave my soul in Hades.” In this, it could be that he is simply saying, “I know that I will be redeemed from the pit someday. The Lord will not abandon me forever.” It is the same sentiment that Job anticipated –
 
“For I know that my Redeemer lives,And He shall stand at last on the earth;26 And after my skin is destroyed, this I know,That in my flesh I shall see God,27 Whom I shall see for myself,And my eyes shall behold, and not another.How my heart yearns within me!” Job 19:25-27
 
As this is the case with David and Job and so many others, it can be argued to this point that David is simply writing about himself in the psalm. However, his next words are what Peter’s case hinges on. Continuing to cite David, he says, “Nor will You allow Your Holy One to see corruption.”
 
The word translated as “allow” is didómi. It means to “give.” Hence, “Nor will You give Your Holy One to see corruption.” As such, “allow” provides an acceptable way of understanding the intent. The Weymouth New Testament provides real clarity in the meaning of this verse –
 
“For Thou wilt not leave me in the Unseen World forsaken, nor give up Thy holy One to undergo decay.”
 
The word translated as “corruption” is introduced into Scripture here, diaphthora. It is found six times, all in Acts 2 and Acts 13. All six uses will refer to this same context, that of the non-decay of the body of Christ. The word David uses in the Psalm is shakhath, signifying a pit. As such, it figuratively means “decay,” because a body in a pit decays. The Greek translators of the Old Testament understood this and translated the words of David as Peter now repeats them.
 
It is the normal occurrence that happens to all people. It is the reason why some cultures embalm their dead. It is an attempt to arrest the degradation of the body in order to overthrow the effects of the fall. Job understood this state of degradation of the body and he forms a parallel thought, equating the pit (corruption) to the activity of worms which come to destroy his body –
 
“If I say to corruption, ‘You are my father,’And to the worm, ‘You are my mother and my sister,’” Job 17:14
 
As the soul does not decay, what David says is obviously referring to the body that has gone to the pit in death. The words of David are stating that a Person is going to die, that the soul of that Person will enter Hades, and that the body of that Person will not see corruption in this state. After finishing his quote from the psalms, Peter will then explain why this must be speaking of the Messiah rather than David referring to Himself.
 
Both of these clauses, when properly understood, point to a person who is protected by the Lord from being abandoned in the repository of the dead (Hades) and whose body – that has been temporarily separated from the soul – will not see any corruption, even though this is the usual and accepted norm for bodies that die. That this separation is temporary is to be inferred because the soul has not been left in Hades. As Hades is where disembodied souls go, the inference is then obvious. There will be a reuniting of the soul and body.
 
Life application: One valuable tool in studying particular verses or passages is to check the translation of multiple versions. In doing so, different ways of expressing the same thing can be considered. In knowing what the original language says, and then noting these various translations, it is as if a flower has opened up with many beautiful petals that look the same, but are individual from one another.
 
At the same time, one must be careful to not simply choose the translation that he likes the most because it is pleasing to the ear. It may be wrong, and indeed, translations are often wrong. But to see the variations can help come to a proper conclusion about what is being said. This is exactly what the authors of the KJV said to do in their preface. Though the language is old and difficult, they say –
 
“For as it is a fault of incredulitie, to doubt of those things that are evident: so to determine of such things as the Spirit of God hath left (even in the judgment of the judicious) questionable, can beno lesse then presumption. Therfore as S. Augustine saith, that varietie of Translations is profitable for the finding out of the sense of the Scriptures: so diversitie of signification and sense in the margine, where the text is not so cleare, must needes doe good, yea is necessary, as we are perswaded.”
 
In other words, they are fully persuaded that it is necessary to use a multitude of translations, and to also check the margin notes where the text is not so clear. As such, we can close with an evaluation of the verse set before us today in a multitude of translations –
 
# because you will not abandon me to the realm of the dead, you will not let your holy one see decay. (NIV)
 
# For you will not leave my soul among the dead or allow your Holy One to rot in the grave. (NLT)
 
# For you will not abandon my soul to Hades, or let your Holy One see corruption. (ESV)
 
# because You will not abandon my soul to Hades, nor will You let Your Holy One see decay. (BSB)
 
#for You will not abandon my soul into Hades, nor will You allow Your Holy One to see decay. (BLB)
 
# Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption. (KJV)
 
#For You will not leave my soul in Hades, Nor will You allow Your Holy One to see corruption. (NKJV)
 
#FOR YOU WILL NOT ABANDON MY SOUL TO HADES, NOR WILL YOU ALLOW YOUR HOLY ONE TO UNDERGO DECAY. (NASB)
 
# FOR YOU WILL NOT FORSAKE ME and ABANDON MY SOUL TO HADES (the realm of the dead), NOR LET YOUR HOLY ONE UNDERGO DECAY [after death]. (Amplified)
 
# because you will not abandon me in Hades or allow your holy one to see decay. (CSB)
 
# because You will not leave me in Hades or allow Your Holy One to see decay. (HCSB)
 
# Because thou wilt not leave my soul unto Hades, Neither wilt thou give thy Holy One to see corruption. (ASV)
 
# “Because you did not leave my Soul in Sheol and you did not give your Pure One to see destruction.” (Aramaic)
 
# The Lord won't leave me in the grave. I am his holy one, and he won't let my body decay. (CEV)
 
# Because thou wilt not leave my soul in hell, nor suffer thy Holy One to see corruption. (Douay-Rheims)
 
# Because thou wilt not leave my soul in Hades, Neither wilt thou give thy Holy One to see corruption. (ERV)
 
# because you will not abandon me in the world of the dead; you will not allow your faithful servant to rot in the grave. (GNT)
 
# because you do not abandon my soul to the grave or allow your holy one to decay. (GWT)
 
# For you will not abandon my soul to Hades or allow your Holy One to experience decay. (ISV)
 
# Because You will not leave my soul to Hades, Nor will You give Your Holy One to see corruption; (LSV)
 
# because you will not leave my soul in Hades, nor permit your Holy One to experience decay.
 
# because you will not abandon my soul in Sheol, neither will you allow your Holy One to see decay. (NHEB)
 
# For Thou wilt not leave me in the Unseen World forsaken, nor give up Thy holy One to undergo decay. (Weymouth New Testament)
 
# because you will not leave my soul in Hades, neither will you allow your Holy One to see decay. (WEB)
 
# because Thou wilt not leave my soul to hades, nor wilt Thou give Thy Kind One to see corruption; (YLT)
 
Lord God, thank You for the diligent study and care of scholars and translators over the ages who have brought a richness to understanding Your word that fills us with a great and deep understanding and appreciation for what Your word is telling us. Help us to be diligent in our own studies, and to carefully evaluate and consider what You are telling us. To Your glory, we pray. Amen.

Acts 2:26

Tuesday, 16 November 2021
 
Therefore my heart rejoiced, and my tongue was glad;
Moreover my flesh also will rest in hope. Acts 2:26
 
Peter began his quoting of Psalm 16 in order to defend the fact that it was not possible for death to hold Jesus. For many of the people there that day, this was probably necessary because of what is recorded in Matthew 28 –
 
“Now while they were going, behold, some of the guard came into the city and reported to the chief priests all the things that had happened. 12 When they had assembled with the elders and consulted together, they gave a large sum of money to the soldiers, 13 saying, ‘Tell them, “His disciples came at night and stole Him away while we slept.” 14 And if this comes to the governor’s ears, we will appease him and make you secure.’ 15 So they took the money and did as they were instructed; and this saying is commonly reported among the Jews until this day.” Matthew 28:11-15
 
The truth of the resurrection was quickly covered up by the elders. Thus, it would be pointless to believe in a dead Messiah. However, Peter is careful to explain that Jesus did, in fact, resurrect, and he now defends this by citing Scripture to prove that it was prophesied to occur all along. As such, he continues with the next lines of the psalm, saying, “Therefore my heart rejoiced.”
 
The Greek reads dia touto, or literally: “Through this.” In other words, through the entire time of Christ’s passion, and despite the horrors that came upon Him, there was still a joy in His heart. The word “because” or “therefore” conveys the idea well enough.
 
The citing of the psalm is based on the crucifixion, death, burial, and resurrection of Jesus noted in verses 2:23, 24. The previous words of the psalm spoke of the Lord being always before the face of His Messiah and there at His right hand to strengthen Him from being shaken. Because of this, the response – even in His time of greatest distress – is a heart of rejoicing.
 
The word used is euphrainó. It comes from two words signifying “good” and “moderation as regulated by a personal perspective.” Thus, it means “having a merry outlook (cheery state of mind) because feeling the sense of victory (‘inner triumph’)” (HELPS Word-studies). Our modern word euphoria carries a similar sense. Christ, even before and during the passion He suffered, was able to sense victory because of the presence of the Lord with Him and guarding Him through the ordeal.
 
Considering that Peter is speaking to an audience that was fully aware of the tortures of crucifixion, seeing it on open display for those who disobeyed Rome, the words must have been almost beyond comprehension. But Peter continues with His words, saying, “and my tongue was glad.”
 
Here, the word glóssa, or tongue is used, whereas the Hebrew reads, “and rejoices my glory.” The idea between the two is found elsewhere in the psalms –
 
“My heart is steadfast, O God, my heart is steadfast;I will sing and give praise.8 Awake, my glory!Awake, lute and harp!I will awaken the dawn.” Psalm 57:7, 8
 
“O God, my heart is steadfast;I will sing and give praise, even with my glory.” Psalm 108:1
 
The tongue is that which expresses the inward thoughts of man. Thus, it is that which sets man apart as glorious because he is a rational, cognitive being. With the tongue (his glory), the psalmist praises God. Understanding this, Jesus’ tongue (His glory) rejoiced even in His time of greatest suffering. The word translated as “rejoices” is agalliaó. It signifies to exult or be full of joy. The incredible part of this description is that the psalms elsewhere speak of the tongue of the Messiah in a much different way.
 
While Jesus was on the cross, He said, “I thirst” (John 19:28). In the psalms the result of His thirsting is explained –
 
“I am poured out like water,And all My bones are out of joint;My heart is like wax;It has melted within Me.15 My strength is dried up like a potsherd,And My tongue clings to My jaws;You have brought Me to the dust of death.” Psalm 22:14, 15
 
Even in this terrible state of thirst that is so complete that His tongue clung to His jaws, His tongue was still in a state of rejoicing. It shows the absolute trust and confidence He had in the coming victory.
 
With that considered, Peter next says, “Moreover my flesh also will rest in hope.” The Greek reads “on hope,” thus providing elegant symbolism that will be noted in a moment. This is the last of four times that the particular word, translated as “rest” is found. The other three uses are from the synoptic gospels and refer to the nesting of birds –
 
“Then He said, ‘What is the kingdom of God like? And to what shall I compare it? 19 It is like a mustard seed, which a man took and put in his garden; and it grew and became a large tree, and the birds of the air nested in its branches.’” Luke 13:18, 19
 
The word literally signifies “to camp down.” One has a tent that he has pitched, and he climbs inside and rests. The idea then is that of peaceful rest. What is being said here is that the most tumultuous turmoil-filled moments of the life of Christ Jesus were moments where He possessed a state of peaceful rest, lying on a bed of hope-filled anticipation of success, expectation of glory, trust in His God, and confidence that what was happening was the right use of this time in His life. Of these words, Vincent’s Word Studies states, “My flesh shall encamp on hope; pitch its tent there to rest through the night of death, until the morning of resurrection.”
 
This is just what the author of Hebrews states in order to give his reader the same confidence as Christ –
 
“Therefore we also, since we are surrounded by so great a cloud of witnesses, let us lay aside every weight, and the sin which so easily ensnares us, and let us run with endurance the race that is set before us, 2 looking unto Jesus, the author and finisher of our faith, who for the joy that was set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God.” Hebrews 12:1, 2
 
To the audience listening to Peter’s words, if they accepted his message, it would cut to their very heart at the enormity of what he was conveying.
 
Life application:  The word translated as “rejoices” above is used by Peter concerning how we should be in our own afflictions, tying them into the afflictions of Christ –
 
“Beloved, do not think it strange concerning the fiery trial which is to try you, as though some strange thing happened to you; 13 but rejoice to the extent that you partake of Christ’s sufferings, that when His glory is revealed, you may also be glad with exceeding joy.” 2 Peter 4:12, 13
 
Christ set the example that we are then to follow. Even in the times of the most horrifying persecution, Christians have been known to cry out the most beautiful melodies of love to their Lord. The anguished cries of pain are intermingled with words of hope and joy – “Lord God, I am yours, be glorified through the tortures I face. Receive my spirit Lord Jesus because my body is destroyed.”
 
There is an exceeding joy that exists in those who truly hold the hope of Christ in their hearts. Knowing that nothing in heaven or earth can separate us from the love of God that is found in Christ Jesus our Lord is what makes it possible. Do you possess this confidence? To what measure is it so? Cultivate it. You never know if it will be necessary in the days ahead.
 
O God, through the sufferings of Christ came the glory of the resurrection and exaltation! And because of His work, we can also possess the same confidence He had. Help us to grow in our faith, and to rest on our hope, knowing that we have a better home awaiting us in Your glorious presence. Thank You for Jesus Christ our Lord. Amen.

Acts 2:25

Monday, 15 November 2021
 
For David says concerning Him:‘I foresaw the Lord always before my face,
For He is at my right hand, that I may not be shaken. Acts 2:25
 
Peter has just spoken of the ministry, crucifixion, death, and resurrection of the Lord. Now, he will defend the statement that “it was not possible that He should be held by” death. He will do this by citing David from the psalms. As such, he begins with, “For David says concerning Him.”
 
The meaning of “concerning” is “in reference to.” What David wrote is in reference to the coming Messiah, as if He is writing about Himself. In other words, when reading the psalm, what David wrote at first appears to be referring to himself. David’s psalms are often from a first-person perspective, and they are centered around events in his life, and are often so personal in nature that it is obvious he is referring to himself. The 51st psalm (cited in the previous commentary) is such an example.
 
And yet, it is understood by Israel that the Scriptures, which include the psalms, are inspired by God. At times, they certainly carry a doubl e significance – meaning they are personal, but that they also anticipate the coming Messiah. At other times, it is understood that they are certainly referring directly to the coming Messiah. They are prophetic in nature and speak of what is to occur in Him.
 
Peter will now cite Psalm 16 to make his case concerning Christ, and thus provide evidence to what occurred among the disciples was ordained of God. Both Acts and the Psalms will be cited in their entirety now. The Psalm is cited from the Greek version of the OT, but the citation below will be from the Hebrew –
 
“I foresaw the Lord always before my face,For He is at my right hand, that I may not be shaken.26 Therefore my heart rejoiced, and my tongue was glad;Moreover my flesh also will rest in hope.27 For You will not leave my soul in Hades,Nor will You allow Your Holy One to see corruption.28 You have made known to me the ways of life;You will make me full of joy in Your presence.” Acts 2:25-28
 
“I have set the Lord always before me;Because He is at my right hand I shall not be moved.9 Therefore my heart is glad, and my glory rejoices;My flesh also will rest in hope.10 For You will not leave my soul in Sheol,Nor will You allow Your Holy One to see corruption.11 You will show me the path of life;In Your presence is fullness of joy;At Your right hand are pleasures forevermore.” Psalm 16:8-11
 
With the verses now cited, Peter continues, saying, “I foresaw the LORD always before my face.” This is not saying that He is seeing the Lord beforehand. Rather, it is stated from a personal reference point. In essence, “I see the Lord right before Me.” This is reflected in the Hebrew, “I have set the Lord always before me.”
 
The meaning is that the Lord (Yehovah) is always present with Him and is therefore ready to help Him and deliver Him. As this is from the Messiah’s reference, we can understand that even in the anguish of His coming death, He will be delivered. Hence, we can think of Christ’s time in mournful prayer and yet obedient submission to the will of the Lord. It is a note of encouragement and comfort which is then bolstered by the words, “For He is at my right hand.”
 
The right hand is the position of power. It is the position of honor. It is the position of dignity. The Lord is by His Messiah, ready to help and defend Him and to exalt Him in due time. In the 110th Psalm, after the completion of His work, the positions are switched and the Messiah is set at the right hand of the Lord (Yehovah) –
 
The Lord said to my Lord,“Sit at My right hand,Till I make Your enemies Your footstool.”2 The Lord shall send the rod of Your strength out of Zion.Rule in the midst of Your enemies! Psalm 110:1, 2
 
Charles Ellicott states of this position referred to now, “The Psalmist thought of the Eternal as the warrior thinks of him who, in the conflict of battle, extends his shield over the comrade who is on the left hand, and so guards him from attack.” It is a correct thought and is supported by the words of Psalm 91 –
 
“He who dwells in the secret place of the Most HighShall abide under the shadow of the Almighty.2 I will say of the Lord, ‘He is my refuge and my fortress;My God, in Him I will trust.’” Psalm 91:1, 2
 
Jesus, the Messiah, has placed His trust in the eternal God and knows that He is safe. As such, Peter continues the quote by saying, “that I may not be shaken.”
 
The idea here is “shaken in mind” or “shaken in faith.” The Messiah would remain confident through the ordeal set before Him because He had the Lord before Him, even at His right hand. Paul’s words to the Thessalonians reflect the same thought –
 
“Now, brethren, concerning the coming of our Lord Jesus Christ and our gathering together to Him, we ask you, 2 not to be soon shaken in mind or troubled, either by spirit or by word or by letter, as if from us, as though the day of Christ had come.” 2 Thessalonians 2:1, 2
 
Christ had an ordeal to face, and He set His eyes on the prize that lay ahead, not being shaken from it through fear or a love of the present world.
 
Life application: The level of our faith (not necessarily saving faith, but faith in the continued hand of the Lord in our lives) can be determined in seeing how we respond to trials, pains, difficulties, and the like. Are we moaning about every little thing that affects us personally, even when we hear of people with imme nsely greater trials around us? If so, we are doing nothing to build them up in their greater need, and it demonstrates a weakness in our reliance on the Lord.
 
Life is messy, it can get very complicated very quickly, and it can turn disastrous in a moment. Because of this, and because we have absolutely no control over the next moment of our lives, we are wise to leave everything in the Lord’s hands, surrendering to His will, relying on Him, and setting Him always before us.
 
We can do this by simply talking to Him throughout the day. We can do this by engaging with His word when we rise, when we drive (audio Bible, please!), when we have a break from work, and when we are ready to sleep. His word will inform us, guide us, comfort us, and encourage us.
 
The time we put the Lord before us will reflect our priorities. If we are not thinking about Him, we are engaging the world. And the world will never give us the true courage we need to conduct our affairs from an eternal perspective. Set the Lord before you and be encouraged in Him. Christ set the example, even when facing death. Let us follow Him in His steadfast reliance on the Lord.
 
Glorious God Almighty, may we always place You before us, trusting in You and Your promises because of the finished work of Christ. He trusted in You and was not moved. And You brought Him through His ordeal, seating Him at Your right hand. We now have the assurance that we too will be brought safely to You. Let us remember this as we face our own trials, woes, and difficulties. To Your glory, we pray. Amen.