BIBLE IN TEN

Acts 15:20

Tuesday, 21 March 2023
 
“but that we write to them to abstain from things polluted by idols, from sexual immorality, from things strangled, and from blood. Acts 15:20
 
In the previous verse, James said that believers should not trouble those from among the Gentiles who are turning to God. The meaning was to not require them to be circumcised and observe the Law of Moses. With that stated, he continues with a short list of things that would bring about defilement within the church and which should thus be abstained from. He says, “but that we write to them.”
 
More precisely, it merely says, “but to write.” It is something that is general in nature to be written down and conveyed to anyone at any time the matter arises. In this decision, there is a new word in Scripture, epistelló. It signifies to send by letter. One can see the root of the word epistle in it.
 
This was needed to avoid any confusion and to firmly set what was decided. Knowing the propensity of man to add or take away from such a matter, James wisely directed that the decision would be written down as an authoritative word from the council. Understanding that he continues with, “to abstain from things polluted by idols.”
 
The original reads, “to abstain from the pollutions of idols.” The word translated as “pollutions,” alisgéma, is found only here in the Bible. It is also not found in any classical Greek literature. It is a word associated with defiled food. This then doesn’t merely mean practicing idolatry, but to abstain from anything that is connected to the service of idols, such as partaking in sacrifices and offerings, etc.
 
James does not go into the depth of the Law of Moses concerning this. Rather, it is a general statement set forth as a guideline for right living among believers. He is clearly distancing the decision of the council from the weight of the law in his words.
 
In general, anything that could be considered as being connected with idols should be abstained from. This, however, will be clarified by Paul in 1 Corinthians 8 & 10. James continues with his short list, saying, “from sexual immorality.”
 
The word in Greek is porneia. It signifies “selling off (surrendering) of sexual purity, promiscuity of any (every) type” (HELPS Word Studies). Quite often, it is associated with idolatry. James gives this general word, never mentioning the very strict laws associated with such things as set forth in the law of Moses. As such, it was another clear indication that the Law of Moses had no bearing on the decision.
 
The next item is “from things strangled.” Rather, the words are singular, “and the strangled.” It is another new word in Scripture, pniktos. It signifies something killed without letting the blood out. Vincent’s Word Studies extends the thought to animals killed in snares. This is an inference, but it is probably the case.
 
The laws within the Law of Moses are detailed and explicit on how to treat the blood of animals sacrificed or simply slaughtered for meat. James, once again, gives a general statement concerning the matter, completely distancing the decision from the Law of Moses. Finally, and in connection to the previous thought, he says, “and from blood.”
 
Once again, a general statement is made concerning a matter that is carefully detailed in the law. It is stated many times and in exacting ways what was to be done with the blood. James’ decision completely separates the matter from the Law of Moses. But its main intent was surely to have the people consider why they were drinking blood. Several reasons surely were behind the matter.
 
One is that to drink blood was, and even today in some cultures is, intended to assimilate the power of the one whose blood was being drunk into the person drinking. Another reason is idolatry where the blood of an animal that was sacrificed was consumed by the offeror as a way of fellowshipping with their god or gods.
 
Also, the shedding of blood has almost universally been considered a means of atoning for sin. This is seen in cultures around the world. But Christ’s blood is the only effectual sacrifice for the atonement of sin. This then is an object lesson concerning the nature of Christ’s sacrifice as much as anything else.
 
Luke’s narrative provides a description of what occurred, but James’ letter is prescriptive in nature. However, this must be considered with what will later be included in the canon of Scripture. In other words, just because James’ words are prescriptive at the time, if they are later qualified in Scripture, it renders the decision as a prescription that is temporary in nature.
 
And more, these things were not a matter of salvation, but of life after salvation. Thus, they have no bearing on the gospel which is by grace through faith.
 
Life application: Of the words of this verse, Charles Ellicott writes –
 
“The grounds on which the measure thus defined was proposed are not far to seek. (1) It was of the nature of a compromise. The Gentiles could not complain that the burden imposed on them was anything very grievous. The Pharisee section of the Church could not refuse admission to those who fulfilled these conditions, when they had admitted the proselytes of the gate on like conditions to their synagogues, and had so treated them as no longer unclean. (2) The rules on which stress was now laid found a place among the seven precepts traditionally ascribed to Noah, and based upon the commands recorded in Genesis 9:5. These were held to be binding upon all mankind; while the Law, as such, was binding on Israel only. These, therefore, had been thought sufficient for the proselytes of the gate before, and were urged now as sufficient for the Gentile converts by the teacher who represented the most rigid type of Judaism.”
 
His words concerning admission into the church must be highlighted. The matters conveyed by James do not address the issue of salvation but of life within the church. A violation of the sexual immorality issue addressed above is found in 1 Corinthians 5. The person was a saved believer in Christ, but he was in violation of the mandate concerning sexual immorality. Therefore, Paul explained that he was to be cut off from the fellowship of believers.
 
And yet, he clearly indicates that this person was saved and would remain saved, even if he continued in his present lifestyle. Also, as noted above, some of the matters in James’ decision are more fully clarified by Paul, demonstrating to us that the decision in Acts is now a descriptive account of what was determined necessary at the time to maintain proper order and decorum within the church.
 
The later writings, meaning the epistles, are set forth for the doctrine of the church. It is to them that we should turn when matters of dispute arise among believers.
 
As a final note, certain cults, such as the Jehovah’s Witnesses, will not accept blood transfusions because of this verse. Drinking blood and the transfusion of blood are completely different issues and one cannot be conflated to mean the same as the other. The decision is as stupid as a football bat and is to be rejected outright.
 
Lord God, help us to rightly divide Your word, applying precepts that pertain to the time in which we live. Those things that are set aside or obsolete are no longer binding on us. But those things that You have given for our right conduct within the church are matters that we should carefully attend to. Help us in this so that we will be pleasing to You in all ways. Amen.
 

Acts 15:19

Monday, 20 March 2023
 
“Therefore I judge that we should not trouble those from among the Gentiles who are turning to God, Acts 15:19
 
The NKJV follows enough of the errors of the KJV to make it unsuitable for analysis. It should read, “Therefore, I judge not to trouble those from the Gentiles [who] are turning to God.”
 
James had just stated. “Known to God from eternity are all His works.” With that, he will now begin to express his judgment of the matter at hand, starting with, “Therefore.” It is the conjunction dio, coming from dia (through, or across to the other side) and hos (which). Thus, it signifies “through which thing.”
 
James has reviewed the matter from the beginning to the end, taking in all of the reasonings provided. Based on those things, he has concluded and will now render what he has determined, saying, “I judge not to trouble those from the Gentiles.”
 
Here, James uses a verb found nowhere else in Scripture, parenochleó. It signifies to annoy or harass. It is as if the Judaizers were being instigators in a poking contest, treating those who have come to Christ as if their faith was insufficient and untrustworthy in and of itself. “Look at our circumcision! This makes us way better than you. If you don’t get circumcised, your faith is definitely not genuine.”
 
The words of James indicate that the view of the Judaizers was, in fact, a view that had caused, and would continue to cause, trouble among the Gentiles. It would be a hindrance to some, and it would become a burden upon all. James, as a law-observant Jew, knew this. He was fully aware of the yoke of the law that rested upon his people, and he would save the Gentiles from being burdened with it as well.
 
But more, and without need to repeat what was presented by Peter and also by Barnabas and Paul, it was a burden that God Himself had not imposed upon the Gentiles when they first believed. Rather, He had saved them apart from any works of the law. James graciously, and without pointing any accusing fingers, is implying that to add the law to what had occurred among the Gentiles could only diminish and disgrace the work of Jesus Christ.
 
This is implicit. However, Paul will eventually make it explicit in his writings. As this is understood, even if unsaid, James says that this applies to all Gentiles who “are turning to God.” The verb is a present participle. They were turning to God from moment to moment as the work continued on. By adding in legalistic standards, this momentum would begin to flounder and eventually capsize in a sea of turmoil.
 
Life application: The attitude of the Judaizers in the world today is just like those at the time of the council in Jerusalem. The Hebrew Roots Movement, the Seventh Day Adventists, and all others who reinsert the Law of Moses in varying degrees have an arrogant, haughty attitude of their superiority over those who do not conform to their unbiblical and high-handed form of legalism.
 
Their doctrine looks down on others who live by faith alone in what Christ has done, claiming it is insufficient to please God. But this attitude extends also to those who claim that “good works stem naturally from saving faith.” Without ever defining what “good works” means, the attitude of these people is that if you aren’t doing stuff to prove you are saved, then you are probably (or certainly!) not saved.
 
This can be targeted, such as those who do not tithe, or it can be general, such as “you are not living in accord with what I believe a Christian should be doing.” Such fallacious thinking denies the doctrine of salvation by grace through faith alone. It adds works as an afterthought, but still something necessary to signify Jesus really saved the person.
 
Don’t be misled either way. Stand firm on the simple gospel. If you have believed that you don’t need to worry about what other people think. Having said that, it is biblically right and good that you should mature in your Christian walk. You should be growing in Christ and in holiness. But this is not to prove you are saved. It is to be a demonstration of your gratitude to the One who has saved you.
 
Jesus died to save you. Live for Jesus henceforth!
 
Heavenly Father, how thankful we are for the simple gospel of our salvation. You have done the work; we are the recipients of that. Henceforth, may we live our lives for Jesus, growing in our knowledge of Him, deepening our faith in You because of Him, and walking rightly in a world that is constantly trying to pull us back from You. Help us in this, O God. Amen.

Acts 15:18

Sunday, 19 March 2023
 
“Known to God from eternity are all His works. Acts 15:18
 
The previous verse cited Amos, concluding with the words, “Says the Lord who does all these things.” With the end of the citation, James now speaks, saying, “Known to God from eternity are all His works.”
 
As a note for clarification, the wording of the previous verse and of this verse are not the same in various texts normally used by more modern versions. The difference is more noticeable when they are taken together and placed side by side –
 
“’So that the rest of mankind may seek the Lord,And all the Gentiles who are called by My name,’18 Says the Lord, who makes these things known from long ago.” (NASB)
 
“’So that the rest of mankind may seek the Lord,Even all the Gentiles who are called by My name,Says the Lord who does all these things.’18 “Known to God from eternity are all His works.” (NKJV)
 
As can be seen, the NASB and other translations make the verse a part of the citation of Amos with words added as a part of the citation by James. On the other hand, the NKJV, et al., have more words in James’ additional thoughts which form a separate sentence altogether. 
Going with the latter thought for commentary purposes, the meaning is that everything God has done or will do has been known from beginning to end by God, even since the very beginning. This thought is fully supported throughout Scripture, but an example from each testament will show this –
 
“Remember the former things of old,For I am God, and there is no other;I am God, and there is none like Me,10 Declaring the end from the beginning,And from ancient times things that are not yet done,Saying, ‘My counsel shall stand,And I will do all My pleasure,’” Isaiah 46:9, 10
 
“All who dwell on the earth will worship him, whose names have not been written in the Book of Life of the Lamb slain from the foundation of the world.” Revelation 13:8
 
As the words of Amos agree with the thought that the Gentiles were to be a part of what God was doing before the raising up and rebuilding of the “tabernacle of David,” meaning re-establishment of the Davidic rule, then it would be wrong for the apostles to judge against that by demanding that Gentiles observe the Law of Moses.
God had poured out His Spirit upon the Gentiles in the presence of Peter apart from the law. Paul and Barnabas had seen many converts and the Lord had worked signs and wonders through them on behalf of the Gentiles apart from the law. As these things were indisputable, it would be working contrary to God to suddenly stop this work of the Lord and impose a law upon them that had been fulfilled and set aside by the work of Jesus.
 
Life application: Various commentaries on Acts 15:17, 18 make a claim that “the best texts” support their translation which varies in content from the other texts. That is a subjective claim. Who is to determine the “best text” when they have no idea which is original?
 
Rather, unless their view is supportable by the original, which isn’t available and cannot be known, they need to simply state that there is a variation in source texts and state why they support one over the other. If this is not done, then a bias in the mind of the reader of the commentary will arise.
 
This is not a sound approach when explaining the Bible. This same thought carries through to one version or another. Even if the same source texts are used for two translations, it is inappropriate to say “This is the better version” without providing a full explanation as to why it is so. If it is true, that is fine, but to arbitrarily make the claim without support will lead to bias in the mind of the one being instructed.
 
Be careful to not inject subjective thoughts into your teaching. This is important because if those thoughts are found to be incorrect, it will often be too late to undo those biases in the minds of students who have moved on.
 
Heavenly Father, help us to look at Your word with a passion and desire to know it more each day. And if we are going to instruct others in what we have learned, help us to do so from an objective point of view, telling what we know is certain and not being dogmatic about what is uncertain. Be with us in this, O God. Amen.
 

Acts 15:17

Saturday, 18 March 2023
 
So that the rest of mankind may seek the Lord,
Even all the Gentiles who are called by My name,
Says the Lord who does all these things.’ Acts 15:17
 
In the previous verse, James began his citation of the prophet Amos. That now continues with, “So that the rest of mankind may seek the Lord.”
 
The Hebrew of this verse from Amos reads, “That they may possess the remnant of Edom.” However, the Greek translation reads as James has cited. The name of Edom and the word “man” are very similar in the Hebrew. Thus, the Septuagint translators seem to have understood the extended meaning of what lay ahead.
 
Further, this word translated as “mankind” is a plural noun, men. There is no reason for the NKJV to have changed it from the earlier rendering of the KJV except, most likely, political correctness. The singular is to be rejected. In the Greek, the masculine stands for all.
 
Despite this, the meaning seems clear. The previous portion of the quote began with, “After these things.” James has shown that there is a time when Israel will again be exalted under Davidic rule, meaning under Jesus their Messiah. That will occur after certain events take place.
 
He now says what those events will be. Until the time when that comes about, there is an opportunity for the rest of mankind to seek the Lord. Amos had talked about the punishment of Israel for rejecting the Lord leading up to the restoration of Israel.
 
Hence, the restoration comes after the time of punishment. But during that timeframe, the redemptive plan won’t just be put on hold, waiting for Israel to get its act together. Rather, while Israel is being punished according to the Mosaic Law which they agreed to remain under when they rejected Jesus, the nations (the rest of mankind) would be seeking the Lord. That is next further explained with the words, “Even all the Gentiles.”
 
It is the same word as in Acts 15:14, ethnos. Unlike in that verse, there is an article before the word. Rather than “nations” as was argued to be the better rendering there, this is rightly translated as “the Gentiles.” The reason is that even if there are Christian nations, it is not nations that are being called through the gospel, but individuals.
 
As nations have come and gone, the salvation of the Gentiles has remained unaffected. When the Lord calls for His people, they will rise, even if the nations they belonged to disappeared millennia earlier. James next continues the quote from Amos saying that it is these saved believers of this dispensation “who are called by My name.”
 
The words are reminiscent of James 2:7 where he uses the same Greek word –
 
“Do they not blaspheme that noble name by which you are called?”
 
Though James wrote to the Jews of the church, they are still members of the church. Being called by the name of the Lord means that the name of the Lord rests upon the person. Those who call upon the name of the Lord through faith become those who are called by the Lord’s name. With this understood, James finishes the citation with, “Says the Lord who does all these things.”
 
It is the Lord who called Israel and covenanted with them. It is the Lord who faithfully blessed Israel when they sought Him out. It is the Lord who punished Israel according to the covenant made between them. It is the Lord who sent Jesus to initiate a New Covenant. It is the Lord who, when rejected by Israel, fulfilled the words of the prophecy concerning Israel’s second exile and punishment. It is the Lord who called out a people for Himself from the Gentiles during Israel’s time of having rejected Jesus. It is the Lord who will once again return Israel to His favor and exalt them when they call upon the name of the Lord. Everything comes back to the wisdom and hand of the Lord.
 
As noted in the previous commentary, this must be the interpretation of these verses. The words of the citation from Amos cannot be referring to the replacement of Israel by the church. This is absolutely certain from the continued words of Amos 9, which close out the book of Amos –
 
“‘Behold, the days are coming,’ says the Lord,‘When the plowman shall overtake the reaper,And the treader of grapes him who sows seed;The mountains shall drip with sweet wine,And all the hills shall flow with it.14 I will bring back the captives of My people Israel;They shall build the waste cities and inhabit them;They shall plant vineyards and drink wine from them;They shall also make gardens and eat fruit from them.15 I will plant them in their land,And no longer shall they be pulled upFrom the land I have given them,’Says the Lord your God.” Amos 9:13-15
 
In saying that He will bring back the captives of Israel (of which Amos 9:1-10 are the focus), it means Israel the people and none other. There is no provision for exile for the people of the church. There is no land grant bestowed upon the church. Israel, the nation, will be replanted in Israel the land.
 
And more, this cannot be referring to their first exile. This is because of the final verse of the book of Amos – 
 
“I will plant them in their land.
And no longer shall they be pulled up.”
 
There is no time in history that this has occurred. After the first exile, they were pulled up a second time, something prophesied by Isaiah even before the first exile –
 
“It shall come to pass in that dayThat the Lord shall set His hand again the second timeTo recover the remnant of His people who are left,From Assyria and Egypt,From Pathros and Cush,From Elam and Shinar,From Hamath and the islands of the sea.” Isaiah 11:11
 
Life application: Replacement theology is a failed system of biblical interpretation because it does not take into consideration the whole counsel of God. Nor does it rightly divide the word. But even during the time when Israel was deep in her second exile, at a time when there was seemingly no possibility that the nation would ever again be restored, John Gill (1697-1771) said the following concerning Amos 9:15 –
 
“...by which it appears that this is a prophecy of things yet to come; since the Jews, upon their return to their own land after the Babylonish captivity, were pulled up again, and rooted out of it by the Romans, and remain so to this day; but, when they shall return again, they will never more be removed from it; and of this they may he assured; because it is the land the Lord has, "given" them, and it shall not be taken away from them any more; and, because he will now appear to be the ‘Lord their God.’”
 
Likewise, Adam Clarke (1762-1832) says of this verse –
 
“Most certainly this prophecy has never yet been fulfilled. They were pulled out by the Assyrian captivity, and by that of Babylon. Many were planted in again, and again pulled out by the Roman conquest and captivity, and were never since planted in, but are now scattered among all the nations of the earth. I conclude, as the word of God cannot fail, and this has not yet been fulfilled, it therefore follows that it will and must be fulfilled to the fullness of its spirit and intention. And this is established by the conclusion: ‘Saith the Lord thy God.’ He is Jehovah, and cannot fail; he is Thy God, and will do it. He can do it, because he is Jehovah; and he will do it, because he is Thy God. Amen.”
 
Despite the wave of poor theology concerning the reestablishment of Israel, these voices cried out, “The Bible is to be taken literally! God has spoken and His word cannot fail.” Now, what will you proclaim? The men who could not have foreseen the reestablishment of Israel with their earthly eyes, wholly trusted the Lord, focusing their spiritually attuned eyes on what He had spoken.
 
Today, even today after the reestablishment of Israel to their land – exactly as the Lord prophesied would take place – much of the church refuses to accept that what was written has been fulfilled. They must receive their judgment for their lack of discernment and faith concerning God’s word. But they will remain saved despite their wholly tainted theology. This is the greatness of God who saves us despite ourselves.
 
Whether you like the Jewish people or not, something much greater is at stake in the world today. That something is the integrity of the word of God and the promise of God that He would never fully reject His people, Israel. He will bring them into the New Covenant. Have faith in this. Don’t be silly but be steadfast in your acceptance of the truth of God’s precious word.
 
Lord God, how could it be that You would reject Israel when You covenanted with them? If that were so, You could also reject us when we fail You. Our salvation would be up to us. But no! You have spoken and it is done. Thank You for the wonderful assurance we possess in Christ. Thank You, O God. Amen.
 

Acts 15:16

Friday, 17 March 2023
 
‘After this I will returnAnd will rebuild the tabernacle of David, which has fallen down;I will rebuild its ruins,And I will set it up; Acts 15:16
 
James just noted that the words of the prophets agree with the idea that God first visited to take out of nations a people for His name. With that, he now cites Amos 9:11 & 12 to confirm this. As is often the case in the New Testament, the quote is from the Greek text, not the Hebrew. Further, there is even a bit of deviation from the Greek in verse 15:16.
 
That verse begins with, “After this I will return.” Rather, the word translated as “this” is a plural demonstrative pronoun. It reads, “After these things I will return.” The reference is to what is said in the earlier verses of Amos 9. They speak of Israel’s destruction and exile. In those verses, the Lord says –
 
“‘Are you not like the people of Ethiopia to Me,O children of Israel?’ says the Lord.‘Did I not bring up Israel from the land of Egypt,The Philistines from Caphtor, And the Syrians from Kir?’” Amos 9:7
 
In essence, the Lord is saying to Israel, “You are just like any other people. Other than your relationship with Me, you are just people.” To show them this, He was going to take a different direction, working among the Gentiles of whom they thought they were better. Because of their sinful state, rejecting the Lord, they would enter a time of punishment, being scattered among the nations. It is “After these things” that the Lord will return.
 
The meaning of that is that He will revisit Israel. It is as if he had departed from them and was now returned to them. His attention was on their destruction, but it would be changed to their re-establishment and prosperity. It is at this prophesied time that it next says, “And will rebuild the tabernacle of David.”
 
The tabernacle is a booth or temporary shelter used during the Feast of Tabernacles. This was a feast where the people gathered in Jerusalem, meeting to acknowledge that the Lord was Israel’s protector. They had been brought out of Egypt, having been rescued from their bondage. They were wholly dependent on the Lord and were living in close and intimate contact with Him.
 
The “tabernacle of David” is specifically speaking of the royal house of David. Despite being the king, he too would have participated in the annual festival, dwelling in a tabernacle in this intimate fellowship with the Lord. What is being conveyed is that the rule and authority of Israel under the House of David would be restored to Israel, but it would be in a way that resembled the tabernacle, or booth.
 
Thus, it refers to the Person of Jesus, the Messiah who is the Greater David. For example, the verb form of the word is used when speaking of Christ in John 1 –
 
“And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.” John 1:14
 
The noun form is used when referring to the intimate dwelling together of God and man in Revelation 21 –
 
“And I heard a loud voice from heaven saying, ‘Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people. God Himself will be with them and be their God.’” Revelation 21:3
 
It is the intimate fellowship between the House of David and the Lord that would be rebuilt. Understanding this, the next words read, “which has fallen down.”
 
The Davidic line of kings ceased at the time of the Babylonian exile. From that time on there was no Israelite king over David, in the sense of leading the nation. The line of kingship in the house of David was prophesied to end by Jeremiah –
 
 “‘As I live,’ says the Lord, ‘though Coniah the son of Jehoiakim, king of Judah, were the signet on My right hand, yet I would pluck you off; 25 and I will give you into the hand of those who seek your life, and into the hand of those whose face you fear—the hand of Nebuchadnezzar king of Babylon and the hand of the Chaldeans.’” Jeremiah 22:24, 25
 
However, the line of David itself was not cut off. After the exile, it continued on as is testified to in Haggai –
 
And again the word of the Lord came to Haggai on the twenty-fourth day of the month, saying, 21 “Speak to Zerubbabel, governor of Judah, saying:‘I will shake heaven and earth.22 I will overthrow the throne of kingdoms;I will destroy the strength of the Gentile kingdoms.I will overthrow the chariotsAnd those who ride in them;The horses and their riders shall come down,Every one by the sword of his brother.23 ‘In that day,’ says the Lord of hosts, ‘I will take you, Zerubbabel My servant, the son of Shealtiel,’ says the Lord, ‘and will make you like a signet ring; for I have chosen you,’ says the Lord of hosts.” Haggai 2:20-23
 
The royal line was cut off in Coniah, but it was re-established after the exile to Babylon in Zerubbabel. It is Zerubbabel who is listed in Jesus’ genealogy in Luke 3:27, continuing this royal line leading to Israel’s Messiah.
 
This does not mean, however, that Zerubbabel was the rebuilt tabernacle signifying the rule of the House of David. Israel had no Davidic king again. Rather, they were ruled by other nations. Even when Herod ruled over Israel this is true. He was neither of the line of David nor was he the final authority over Israel. His rule fell under the jurisdiction of Rome.
 
With this understood, the words of the prophet being cited by James continue with, “I will rebuild its ruins.” Again, it is referring to the tabernacle of David, meaning the intimate fellowship with the Lord of the kingship of Israel over the people. The wording is speaking of a time when Davidic rule would again be realized in the land. This has never occurred since the time of Coniah whom Jeremiah referred to.
 
Of these words, Albert Barnes rightly states, “The ruins thereof - Heb. ‘close up the breaches thereof.’ That is, it would be restored to its former prosperity and magnificence; an emblem of the favor of God, and of the spiritual blessings that would in future times descend on the Jewish people.” This is what James is saying would occur. With that, the words of this verse end with, “And I will set it up.”
 
As with the previous clause, it is still referring to the tabernacle of David. There is a time prophesied that will come when the Davidic rule will again be established over Israel. It must be remembered that the words “After these things” set the tone for what is being debated in the council. It is based on these words of the prophet now being cited by James. That is based on the words of verse 15:14 that God first visited to take out of nations a people for His name.
 
In other words, the things being cited from Amos are not referring to the time leading up to the coming of Jesus and His spiritual rule over the church at this time, but to the second coming of Jesus and a literal rule over Israel. This is important to understand. Equating these words with the church is a completely false notion that is not supported by the words of Amos nor by the rest of Scripture. This will be seen more clearly with the evaluation of the next verse.
 
Life application: It is true that much of the church rejects a literal re-establishment of Israel and a millennial reign of Christ. These things are spiritualized forming the doctrine of replacement theology which says the church has replaced Israel and that everything spoken of in the past was referring not to Israel’s future, but to the current state of the world where Christ rules the church.
 
This cannot be. The surrounding words of Amos do not support this, nor do the rest of the words of Moses and the prophets. Even the New Testament cannot be seen to agree with this. If God has rejected Israel as a nation, it means the words of the covenant made between the Lord and Israel cannot be trusted. If that is true, then the words of the New Covenant cannot be trusted either. The same Lord who established the Mosaic Covenant is the Lord who has established the New Covenant.
 
Have faith that despite Israel’s failings, the Lord will never reject them as His people. Likewise, despite your failings, the Lord will never reject you because of what He has done through Christ Jesus. When the terms of the covenant are met, the deal is done. If you have believed the gospel, you have been saved, once and for all time.
 
Lord God, thank You for the lesson of Israel. Despite their continued unfaithfulness, You have remained faithful to them. We can learn from this that despite our unfaithfulness, You will always remain faithful to us. Thank You for this assurance in our hope of eternal life. Thank You! Amen.
 

Acts 15:15

Thursday, 16 March 2023
 
“And with this the words of the prophets agree, just as it is written: Acts 15:15
 
James, speaking to the assembly in Jerusalem, just noted how God first visited to take out of the nations a people for His name. He now continues, saying, “And with this the words of the prophets agree.”
 
James has noted what occurred. He has indicated that it is ongoing since the coming of Jesus. But to demonstrate that his conclusion will not simply be a reasoned deduction or best guess as to what he will determine, he supports what he will say with words already prophesied hundreds of years earlier.
 
By saying “prophets” in the plural, even when he will only cite one prophet, he is indicating that the prophetic writings are a unified whole, inspired by God. What Jeremiah says may be different in content than what Amos says, but they are from the same source and are harmoniously in agreement in thought. With that understood, he next says, “just as it is written.”
 
As is normally the case, the verb is perfect – “as it has been written.” The words are complete, finalized, and recorded for all time.
 
Life application: If we treat the Bible as James has done, we would be more fixed and determined to treat it as the complete and unchanging holy document that it is. The Greek perfect verb is always a true perfect and cannot be substituted for the simple past. There is a sense of absolute completeness that will not be added to or amended.
 
This is how the word of God is. God has spoken. Those words have been written. With the final words of the final book penned, the Bible has been completed. The completed Bible has become the final authority for all matters pertaining to life and godliness in Christ.
 
Think of the many cults, denominations, and churches, and even individuals active today that claim a word from the Lord, a vision, a dream, etc. What is it that tells us they are false? Only the Bible can do so. If revelation from God is an ongoing process in the church today, then the Bible is not the final word for believers. Think of the mayhem that this line of thinking has brought forth!
 
Let us not get diverted by anyone who claims an authority over Scripture, such as the RCC. Let us not get misled by anyone who claims additional revelation beyond Scripture. Rather, let us hold fast to the word of God. Even if those people’s claims were true, we have lost nothing in the end. But if they are not, we have been diverted from the soundness of God’s fully revealed word. It is sufficient, so stand on it alone and you will do well.
 
O God, because of our failure to rightly divide what is said, there is already enough confusion in the church over what You have inspired in Your word. How much more confused we would be if we accepted that You are still breathing out words to direct us. Rather, help us to hold fast to Your word alone, and then to spend our time meditating on it and maintaining context as we evaluate it. Help us in this, O God. Amen.

Acts 15:14

Wednesday, 15 March 2023
 
“Simon has declared how God at the first visited the Gentiles to take out of them a people for His name.  
 
The words of the NKJV give a completely different sense than what the Greek is conveying. Placing the two side by side, the variation becomes noticeable:
 
* Simon has declared how God at the first visited the Gentiles to take out of them a people for His name. (NKJV)
* Simeon has declared how first God visited to take out of nations a people upon His name. (CG)
 
The difference is a great one. God did not visit the Gentiles, as if that was the only purpose of Christ’s Advent. Rather, God visited. In His visit, it was His intent to take out of Gentiles a people upon (meaning fitting for) His name. This translation will be used to evaluate what is said.
 
In the previous verse, after the gathering had become silent, James began to speak. His words now begin with the name of the subject of his words, “Simeon.” This and 2 Peter 1:1 are the only times that this spelling of the name is referring to Simon Peter. And even 2 Peter 1:1 is disputed based on various manuscripts. If referring to Simon Peter, it is not inappropriate that this form would be used because James is a Jew of the land of Israel and speaking to those in a gathering in the land. Even if not inappropriate, it is highly unusual.
 
However, and this may be a complete stretch of the intent of James’ words, there is another Simeon in the New Testament who did exactly what James will next convey. Those words will be explained accordingly. For now, James continues with a note that Simeon, “has declared how first God visited.”
 
The word translated as “visited,” signifies just that. It comes from two words signifying “upon” and “to inspect.” By extension, it carries the thought of “being concerned with.” When one visits, it is to be concerned about the one visited.
 
James is equating the coming of Jesus Christ to God’s visitation. He concerned Himself in the narrative of human existence in a particular way. The terminology is found throughout Scripture. When God visits, it is a manifestation of His workings at a particular time and place. This is seen, for example, in Ruth –
 
“Then she arose with her daughters-in-law that she might return from the country of Moab, for she had heard in the country of Moab that the Lord had visited His people by giving them bread.” Ruth 1:6
 
It is of note that by saying “how God first visited” there is the implication of a first advent to be followed by a second advent. If this were not the case, then the word “first” would be superfluous.
 
Of this visitation of God, James specifically says it is “to take out of nations.” The word translated as Gentiles, ethnos, signifies “nations,” and it usually excludes Israel. This is not always the case, though. For example, the word refers to Israel in Luke 7:5 –
 
“And when they came to Jesus, they begged Him earnestly, saying that the one for whom He should do this was deserving, 5 ‘for he loves our nation, and has built us a synagogue.’” Luke 7:4, 5
 
As there is no article before the word ethnos here, it is more rightly translated as “nations” rather than “the Gentiles.” This is because God visited in the Person of Jesus Christ to be a light to both Israel and the Gentiles, meaning all nations. This was for the purpose of obtaining “a people upon His name.” As noted earlier, the word translated as “upon” signifies fitting for His name. It is the Greek word epi. It is that which fits, such as skin (the epidermis) fits upon a person.
 
Also, as noted above, there is another Simeon that is noted in the New Testament who did exactly what James says would be the case. In Luke 2, this is recorded –
 
“And behold, there was a man in Jerusalem whose name was Simeon, and this man was just and devout, waiting for the Consolation of Israel, and the Holy Spirit was upon him. 26 And it had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord’s Christ. 27 So he came by the Spirit into the temple. And when the parents brought in the Child Jesus, to do for Him according to the custom of the law, 28 he took Him up in his arms and blessed God and said:29 ‘Lord, now You are letting Your servant depart in peace,According to Your word;30 For my eyes have seen Your salvation31 Which You have prepared before the face of all peoples,32 A light to bring revelation to the Gentiles,And the glory of Your people Israel.’” Luke 2:25-32
 
As he prophesied these words over Baby Jesus, and as his prophecy would have been well known to the apostles gathered at this time – certainly having become a part of the annual Passover story among the believers – this is not an impossible interpretation, especially considering that the name Simeon is used only one other time when referring to Simon Peter. There, it by his own hand in an epistle. Jesus addressed Simon Peter as Simon many times but never recorded as Simeon. In total, the name Simon is used about seventy-five times in the New Testament.
 
The prophecy of Simeon is exactly what James is now saying, referring to both the Gentiles and Israel. The prophesied work of this Baby would be for the salvation of both.
 
Thus, the meaning, regardless of which person James is referring to, is that God had sent Jesus on His first advent to take a particular people out for Himself from among the nations, inclusive of Israel. This is the church, a group of people comprised of both Jews and Gentiles, which would be separate and distinct from national Israel.
 
Life application: Very few translations of the Bible give the proper sense of what is conveyed in this verse. To see this, you can go to this link to compare what is said in a great many translations: https://biblehub.com/parallel/acts/15-14.htm.
 
The literal translations tend to get this right. But, surprisingly, the two catholic translations do as well. This is not uncommon. Despite having extremely flawed biblical theology in the Roman Catholic Church, their translations are often very literal and precise. Even if not literal, their paraphrasing will often be an exacting representation of the intent of the Greek.
 
Don’t throw the baby out with the bathwater! Read multiple translations and compare them with the original. In this, you will find that many beloved translations, like the King James Version, are extremely faulty in their presentation of the original languages. This is so much the case that the inevitable result will be a flawed sense of the original leading to incorrect theology.
 
Take time to consider the word! Ponder what is being said! Hold fast to what is good and reject that which is flawed. In this, you will show yourself as one who truly cares about the words of Scripture and how they can direct your steps in understanding what God is doing in the world.
 
Lord God, what an absolute joy it is to search out Your word. It is so rich and beautiful. It is filled with treasures waiting for us to dig up and consider. Help us to cherish this marvelous word all the days of our lives. To Your glory, we pray this. Amen.

Acts 15:13

Tuesday, 14 March 2023
 
And after they had become silent, James answered, saying, “Men and brethren, listen to me: Acts 15:13
 
In the previous verse, the words of Barnabas and Paul concerning their evangelism of the Gentiles were recorded, God having worked through the apostles with signs and wonders. With that, it now says, “And after they had become silent.”
 
It is certainly referring to the words of Barnabas and Paul as well as the voices of anyone else who may have had questions or comments. In other words, the dialogue has wound down and now a decision must be rendered by the council. With that, “James answered, saying.”
 
It is generally (though not universally) agreed that this is James, the son of Alpheus, also known as the brother of the Lord. He was the one singled out by Peter in Acts 12:17. Later, in Galatians 2:9, he is noted by Paul as one of the pillars of the church. The words here in Acts indicate that he is presiding over the council. As with other clues in Acts, it reveals that this James was the accepted leader of the church at this time. 
 
Without the matter being explained in Acts, and though not explicitly stated, the implication is that James held the administrative reigns in church matters. He was obviously qualified to handle the affairs of the church in a better manner than the apostles. As such, he now addresses the assembly, saying, “Men and brethren, listen to me.”
 
As the assembly fell silent, and as James now addresses them to sum up the deliberations, it is certain that he is the overseer of the church at this time. His coming words will show that he was a man of understanding in Scripture and one who was able to come to a sound conclusion. With his conclusion, he will also render a judgment for the church to adhere to.
 
Life application: As noted above, nothing is said in Acts about how James came to be the leader of the church at this time. That would seem to be a glaring omission unless one understands that it is irrelevant to the purpose of the book. Acts has been written with various main themes and purposes in mind, but one of them is not how to structure the church.
 
Surprisingly, the epistles give scant information on how to do so as well. The pastoral epistles provide relevant information on some key points, but nothing is said about meeting times or places, order of worship, frequency of various events to be held, what to do with church resources (with but a few exceptions such as provision for widows in 1 Timothy 5), etc.
 
Individual churches are given great latitude in how they operate. The primary role of the church is certainly to bring forth the word of God to people, both the saved and the unsaved. The word is what explains the defect of sin in man and the sending of Jesus to bring him back to God through the forgiveness of sin. One reconciliation between the two has been made, it is then time to properly instruct believers in the word.
 
Churches that get too far off from this main idea will eventually devolve into nothing more than a social meeting or a congregation that is constantly trying to earn what Christ offers for free. Be sure that where you attend, the word is read and explained at every gathering.
 
Lord God, help us not to get misdirected from the main goal and purpose of the church, which is to get out the word concerning Jesus. You have sent Him to bring the world back to You through Him. Unless that is expressed and explained, we are not competently handling our time. Guide us, O God. Help us to get the good news out! Amen.
 

Acts 15:12

Monday, 13 March 2023
 
Then all the multitude kept silent and listened to Barnabas and Paul declaring how many miracles and wonders God had worked through them among the Gentiles. Acts 15:12
 
In the previous verse, Peter completed his words in support of Paul’s position that the Gentiles were not to be placed under the yoke of the law. With that, Luke next records, “Then all the multitude kept silent.”
 
The verb is imperfect. They were silent and they continued in silence as the next part of the hearing was presented. The group gathered and listened to Peter explain what had occurred in Caesarea and what he had learned from that experience. He realized that the law was not a means to an end. Rather, it was a step in the process of learning what God would do in Christ.
 
With his words completed, and with it understood that his position was that the Gentiles were not bound to adherence to the Law of Moses, the attention of the audience was redirected. They held their peace so that they could hear directly from those who had evangelized the Gentiles. In this, they remained silent “and listened to Barnabas and Paul.”
 
Unlike in Antioch in Acts 15:2, Luke places Barnabas first. Despite Paul being called as an apostle, Barnabas was certainly more closely associated with the church in Jerusalem than Paul. Thus, he is highlighted now.
 
Further, Paul probably voluntarily yielded his speech to whatever Barnabas had to say because he was a Pharisee. As it was the party of the Pharisees who demanded law observance for the Gentiles in verse 15:5, Paul probably wanted to avoid any hint of a personal dispute between himself and those he was once so closely identified with. Together, Barnabas and Paul were “declaring how many miracles and wonders God had worked.”
 
The Greek more precisely reads, “declaring what God had done – signs and wonders.” Thus, there is an emphasis on how God was working through their ministry. They went out as directed by the Holy Spirit, and as they followed the Spirit’s leading, God worked through them. That is reflected, for example, in Acts 14:3 –
 
“Therefore they stayed there a long time, speaking boldly in the Lord, who was bearing witness to the word of His grace, granting signs and wonders to be done by [literally “through”] their hands.”
 
That thought is then more fully expressed with the final words of the verse, saying, “through them among the Gentiles.” More literally, the entire thought says –
 
“...declaring what God had done – signs and wonders – among the Gentiles through them.”
 
God accomplished the work, the signs and wonders, among the Gentiles. Barnabas and Paul were merely the instruments through which these things came about. This is perfectly in accord with the thought expressed in verse 14:3 which was just noted.
 
The point of this is that these signs and wonders were accomplished by God just as freely as they had been accomplished among the Jews, both by Jesus during His earthly ministry and through the apostles after His ascension. And all this occurred apart from the Law of Moses.
 
God had granted these things to be done among people who had never heard of the law and who were saved apart from the law. And more, those under the law who saw them had rejected what was done by God through Barnabas and Paul, clearly demonstrating that the law was not a part of what God was doing. Rather, it was a hindrance to it.
 
Life application: Acts 14:3 said that the Lord (meaning the Lord Jesus) had accomplished the signs and wonders through the hands of Barnabas and Paul. This verse now says that God had accomplished these signs and wonders. What this implies is that Jesus is God. Unless one simply dismisses the literal meaning and sense of the words, no other conclusion can be deduced from what is said.
 
This is not an isolated instance either. The deity of Jesus Christ is a concept and a precept that is on prominent display throughout Scripture. Don’t allow anyone to steal the truth of the word from you through cunning and deception. Accept that God is not fickle and that His word is not convoluted. Scripture clearly presents the fact that God came in the flesh in the Person of Jesus Christ. Hold fast to this fundamental truth.
 
Lord God, Your word is sure, and it is certain. We don’t need to even wonder about the deity of Jesus Christ. It is such a clear teaching that we should only wonder why people would attempt to deny it. We honor You, O God, when we honor the Son. May we always hold this truth close and remember the greatness of what You have done in and through our Lord Jesus Christ. Amen.
 

Acts 15:11

Sunday, 12 March 2023
 
“But we believe that through the grace of the Lord Jesus Christ we shall be saved in the same manner as they.” Acts 15:11
 
The NKJV, following the rendering of the KJV, changes the order of the clauses, thus obscuring the intent of the wording. Young’s renders it thus –
 
“...but, through the grace of the Lord Jesus Christ, we believe to be saved, even as also they.”
 
One can see how dramatically different the two thoughts are. Young’s will be used for analysis. Peter had just challenged the Judaizers with the words, “Now therefore, why do you test God by putting a yoke on the neck of the disciples which neither our fathers nor we were able to bear?” With that remembered, he now says, “but through the grace of the Lord Jesus Christ.”
 
Peter is making an absolute contrast between the law and grace. The law is of works; grace is unmerited favor. The two are mutually exclusive. The law puts a yoke on the necks of those under it; grace is burden-free. One under law attempts to be justified by works; one who trusts is saved through grace.
 
But even the thought of grace must be qualified to ensure that the proper means of grace that Peter is referring to is understood. Thus, he added the words kuriou Iesou Christou – “the Lord Jesus Christ.” Grace is the subject; the Lord Jesus Christ is the means. With that, Peter continues with action and its result, saying, “we believe to be saved.”
 
This is exactly what Paul writes about in detail in his epistles, such as –
 
“For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, 9 not of works, lest anyone should boast.” Ephesians 2:8, 9
 
One can see that the NKJV changes the formula, removing belief as part of the process of salvation. Rather, it makes it a mere hope of the subject. Surprisingly, the Catholic Public Domain Version, though paraphrasing the verse, gives the proper sense of what is being conveyed –
 
“But by the grace of the Lord Jesus Christ, we believe in order to be saved, in the same manner also as them.”
 
Again, grace is the subject, the Lord Jesus Christ is the means, belief in Christ is the activator of the process, and salvation is the result. This is just what Paul conveys in Ephesians 2:8, 9. With this understood, Peter next says, “even as also they.”
 
Peter has been speaking as a Jew to his Jewish brethren. Not one of them was saved by law observance. And yet, they were attempting to impose law observance on the Gentiles who were not even given the law! The thinking was twisted and perverse.
 
It is an amazing set of words to consider because it is the last recorded words of Peter in the book of Acts. He sets forth the gospel, the one and only gospel, that is identical in thought to that of Paul. With this, his words in Acts are ended.
 
Life application: In Peter’s words, several points of incorrect doctrine are laid to rest. He has proclaimed the gospel that saves. It is identical to the gospel that Paul proclaims. This refutes the heresy known as hyperdispensationalism which proclaims there are two gospels, one to the Jews and one to the Gentiles.
 
Peter has proclaimed that salvation (for all) comes by grace through faith, apart from any works of the law. He has gone further with this by indicating that the Gentiles were not under the law and were not to be put under the law. This refutes the heresy of the Judaizers, today known as the Hebrew Roots movement.
 
Peter’s words were improperly translated by the KJV, thus showing that it is not the only infallible translation of the Bible.
 
The words of Peter in these past few verses implicitly help to dispel the false teachings of the Seventh Day Adventists, the Church of Christ, the Jehovah’s Witnesses, and others who teach a system of works leading to (or guaranteeing) salvation.
 
Think about the goodness of God in sending Jesus Christ to save us from our sins. And then think about how depraved the human heart is to constantly want to add to this simple offering. Be on the lookout for any teaching that would attempt to rob you of the freedom, surety, and eternal hope you can (and should) possess because of your faith in the all-sufficient work of Jesus Christ our Lord.
 
Yes! Lord God, we are so very thankful to You because of Your wonderful love for us in the giving of Jesus to bring us back to You. Help us to never add to the simplicity of the gospel. May we confidently trust in the full, final, and forever work of Jesus Christ our Lord. Amen!
 

Acts 15:10

Saturday, 11 March 2023
 
“Now therefore, why do you test God by putting a yoke on the neck of the disciples which neither our fathers nor we were able to bear? Acts 15:10
 
Peter had just said that God made no distinction between the Jews and the Gentiles, purifying the hearts of both by faith. With that, he continues with, “Now therefore, why do you test God.”
 
The verb is a present infinitive and gives the sense of “why are you testing God.” They were standing there and actively working against what God was doing. Because of this, Peter is reminding the people of their own history. Instead of accepting the will of God that was openly expressed to them, Israel turned and imposed their own will on a situation or matter. An example of this is recorded in Psalm 95 –
 
“Today, if you will hear His voice:8 ‘Do not harden your hearts, as in the rebellion,As in the day of trial in the wilderness,9 When your fathers tested Me;They tried Me, though they saw My work.10 For forty years I was grieved with that generation,And said, “It is a people who go astray in their hearts,And they do not know My ways.”11 So I swore in My wrath,‘They shall not enter My rest.’’” Psalm 95:7-11
 
The author of Hebrews cites this psalm, directly equating it to Israel’s rejection of Christ and remaining under the Law of Moses. And now, this is just what the Pharisees were trying to impose on the Gentiles. Paul used the same terminology in 1 Corinthians 10:9, saying, “...nor let us tempt Christ, as some of them also tempted, and were destroyed by serpents.”
 
At that time, the people “spoke against God and against Moses” (Numbers 21:5). Paul warned against doing what is inappropriate, showing that as God was with Moses, He was now fully revealed through Christ with the introduction of the New Covenant.
 
Peter’s admonition concerning testing God is directly tied to a rejection of what God had done to the Gentiles in the giving of the Spirit. This testing was being accomplished “by putting a yoke on the neck of the disciples.”
 
The yoke he is referring to is the Law of Moses. It is the subject of the discourse, and it was the purpose for calling the council. It is what Paul says of the law in Galatians 5 –
 
“Stand fast therefore in the liberty by which Christ has made us free, and do not be entangled again with a yoke of bondage. 2 Indeed I, Paul, say to you that if you become circumcised, Christ will profit you nothing. 3 And I testify again to every man who becomes circumcised that he is a debtor to keep the whole law. 4 You have become estranged from Christ, you who attempt to be justified by law; you have fallen from grace.” Galatians 5:1-4
 
Paul’s words are clear, concise, and specific. The law is a yoke, a burden, that stands against grace. So intolerable was the Law of Moses in this regard, that Peter next says it is a yoke “which neither our fathers nor we were able to bear?”
 
It is an all-inclusive statement. Israel was given the law and no person within Israel could bear up under the weight of the yoke that rested on them because of it. The law promised that the person who did the things of the law would live (Leviticus 18:5). And yet, the people, without exception, had died. Elijah was taken out before he died, but that does not mean he was sinless under the law. No person born under the law could meet the demands of the law. Thus, all died.
 
Despite this, these Judaizers were standing there, rejecting the grace of the Lord Jesus. And more, they were trying to impose upon the Gentiles, who had already been accepted by God, the same yoke that they had been under and were unable to bear. The perverse nature of such an attitude could not stand.
 
Life application: Of the words of Peter, Cambridge says the following:
 
“So St Paul (Galatians 5:1) calls the ceremonial law ‘a yoke of bondage.’ Christ uses the word “yoke” for his own precepts, knowing that a yoke was needed for men’s guidance, but He calls it ‘easy’ (Matthew 11:30).” Cambridge
 
This is not what Paul says, nor is it what Peter is saying. Cambridge has done what far too many scholars do. They have divided the law into a moral law and a ceremonial law. No such distinction is found in the law. The Law of Moses is a codified whole. There are moral parts to the law, and there are ceremonial parts to it as well. But these are internal distinctions that form a single law.
 
To say that Jesus only fulfilled and set aside the ceremonial law part of the Law of Moses and not the moral part would mean that believers today were obligated to the entirety of the Ten Commandments, but no sound Christian or theologian would agree that we must observe the Sabbath. Paul argues against that several times in his writings. The author of Hebrews clearly signifies that the Sabbath is fulfilled, and we have entered our rest in our coming to Christ.
 
The law, the entire Law of Moses, is fulfilled, it is set aside, it is annulled, it is obsolete, and it is nailed to the cross. This does not mean, however, that we are not obligated to be obedient to what is morally right. Such moral precepts are stated throughout the epistles. These explain our obligations and expectations under the New Covenant.
 
However, in not doing these things, sin is not imputed because we are not under law but under grace. Our failure to meet the expectations of the New Covenant expectations will not result in a loss of salvation but in a loss of rewards. All of this is explained by Paul.
 
Be careful to not make the mistake of those who try to shove you back under “part” of the Law of Moses. It is fulfilled and it is over. We now live under a much better dispensation, that of grace. Thank God for the grace of our Lord Jesus Christ.
 
Yes, O God. Thank You for what You have done for us in the giving of Your Son to remove from us the curse of death and eternal separation from You. We have been granted life, eternal life, through receiving the gospel. Christ has done it all! Thank God for Jesus Christ our Lord who has brought us back to You. Amen.

Acts 15:9

Friday, 10 March 2023
 
“and made no distinction between us and them, purifying their hearts by faith. Acts 15:9
 
Peter had just noted that God acknowledged the Gentiles who believed by giving them the Holy Spirit, having read their hearts. This was just the same as the Jews who believed, apart from any law observance. With that, he now says, “and made no distinction.”
 
The thought here is that of some sort of class. The Greek word is diakrinó. It signifies to thoroughly judge a matter and thus to completely separate. God makes no distinction in types or categories of men when He reads their hearts. Skin color, marital status, age, societal status, wealth, etc., are all irrelevant to Him. One human heart is just like any other. The sentiment is reflected in Acts 10, just prior to Peter beginning his speech to the Gentiles –
 
“Then Peter opened his mouth and said: ‘In truth I perceive that God shows no partiality. 35 But in every nation whoever fears Him and works righteousness is accepted by Him.’” Acts 10:34, 35
 
In this case, Peter continues his words, saying, “between us and them.” The distinction being made, then, is between a Jew under the law and a Gentile not under the law. There is absolutely no distinction in God’s eyes between the two when the gospel is considered.
 
Despite this, there is a difference. A Jew under the law was obligated to the law. A Gentile not under the law was not. Paul addresses these things in Romans. This is why Peter will say what he says in the next verse. For now, however, the matter is one not of difference, but of distinction. The gospel is presented, the offer is thus made, and God will evaluate people based on that alone. In believing, He is then “purifying their hearts.”
 
The tense is wrong. The verb is an aorist participle, “having purified.” These Gentiles had their hearts searched, they had believed, and their hearts were purified. The idea is expressed well by Jeremiah –
 
“The heart is deceitful above all things,And desperately wicked;Who can know it?10 I, the Lord, search the heart,I test the mind,Even to give every man according to his ways,According to the fruit of his doings.” Jeremiah 17:9, 10
 
The wicked heart of the unregenerate that is willing to call out for cleansing through the hearing of the gospel is purified. The word used to describe this purifying, katharizó, is the same word spoken to Peter in his vision –
 
“But Peter said, ‘Not so, Lord! For I have never eaten anything common or unclean.’15 And a voice spoke to him again the second time, ‘What God has cleansed [katharizó] you must not call common.’ 16 This was done three times. And the object was taken up into heaven again.”
 
The “unclean” Gentiles had been purified just like the supposedly “clean” Jews, thus signifying that the Jews were actually unclean. The law never purified them in the manner that is needed before God.
 
And this purification was, as Peter says, “by faith.” It was an internal act for the Jews who believed. It was an internal act for the Samaritans who believed, and it was an internal act for the Gentiles who believed.
 
God, without making any distinction, saw that they believed and He gave His Spirit. No works of the law were associated with what occurred. The words of Peter now are exactingly mirrored by Paul in Romans 3 –
 
“Or is He the God of the Jews only? Is He not also the God of the Gentiles? Yes, of the Gentiles also, 30 since there is one God who will justify the circumcised by faith and the uncircumcised through faith.” Romans 3:29, 30
 
It is also the very thought that Paul had to correct Peter on when he made an error in his ways while in Antioch –
 
“We who are Jews by nature, and not sinners of the Gentiles, 16 knowing that a man is not justified by the works of the law but by faith in Jesus Christ, even we have believed in Christ Jesus, that we might be justified by faith in Christ and not by the works of the law; for by the works of the law no flesh shall be justified.” Galatians 2:15, 16
 
Life application: When reading the Bible, we may come to a thought similar to what is presented in this verse and make an erroneous conclusion if we don’t stop and think through what is being conveyed. A good example of this comes from Galatians –
 
“For you are all sons of God through faith in Christ Jesus. 27 For as many of you as were baptized into Christ have put on Christ. 28 There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. 29 And if you are Christ’s, then you are Abraham’s seed, and heirs according to the promise.” Galatians 3:26-29
 
Because of these words, it has been inferred that everyone in the church has the same rights as anyone else. For example, this verse is used to justify the ordination of women because “there is neither male nor female” in Christ. This is a failure to understand the difference between the words “distinction” and “difference.”
 
God has made no distinction between any of these (or other) categories, as was noted earlier. However, God still recognizes the differences. First, Paul could not have written these words if there are no longer any differences. The fact that he says there is neither Jew nor Greek means that the categories still exist.
 
Paul explicitly addresses Jews and Gentiles in separate thoughts in Romans and elsewhere. Likewise, Paul specifically addresses slaves and their responsibilities to their masters several times. He specifically addresses the responsibilities of men and of women elsewhere as well. He is addressing different categories of people in whom God has found no distinction for salvation.
 
When the differences, which are still recognized by God, are ignored, only chaos will result. It is our responsibility to always recognize what God recognizes, such as our responsibilities as males or females, and to not recognize what God has not found distinct. Thus, we are to be willing to present the gospel to all without recognizing any differences that would bias us against doing so.
 
Heavenly Father, may we be willing to think through what is presented in Your word and responsibly handle the duties that have been set before us. May we not allow what You have forbidden, and may we not overlook anyone because of our own biases. You have made no distinction, nor should we. Help us in this, O God. Amen.