BIBLE IN TEN

Acts 14:1

Thursday, 2 February 2023
 
Now it happened in Iconium that they went together to the synagogue of the Jews, and so spoke that a great multitude both of the Jews and of the Greeks believed. Acts 14:1
 
Paul and Barnabas had been expelled from the region of Antioch of Pisidia. Following that, they went to Iconium. With that remembered, Luke next records, “Now it happened in Iconium.” The distance from Antioch of Pisidia to Iconium is about 100 miles. It is apparent that once there, they immediately sought out the next place to spread the message of the coming of Christ because it next says, “that they went together to the synagogue of the Jews.”
 
The first and most obvious thing to discern from this is that the words of Paul and Barnabas in Acts 13:46 were not stated concerning the future after leaving Antioch –
 
“It was necessary that the word of God should be spoken to you first; but since you reject it, and judge yourselves unworthy of everlasting life, behold, we turn to the Gentiles.”
 
Rather, they meant that they would turn to the Gentiles in that area and have nothing further to do with evangelizing the Jews at the synagogue in Antioch. Paul’s first evangelism, wherever he went, was to the Jews. His ministry to the Gentiles is one of predominant focus, not exclusivity. His first attempt, however, was to convince the Jews of the coming of their Messiah in the coming of Jesus.
 
Going to the synagogue was a logical place to start their efforts because there were both Jews and Gentiles who gathered there. This was seen at the synagogue of Antioch, and it will be the case again in Iconium in the words which begin with, “and so spoke that a great multitude.”
 
Iconium, being a sizeable city, obviously had a large synagogue. It was a marvelous place to first herald to the people the good news about Jesus. And even if many Jews rejected the message, it would still be heard by the proselytes who attended. From there, they could pass the word to others in the Gentile community. This is obvious because the great multitude was comprised “both of the Jews and of the Greeks.”
 
The Greek is simpler, saying, “both of Jews and Greeks.” The term “great multitude” may indicate that before the Sabbath Paul and Barnabas had already started to evangelize whoever they came across, telling them to come to the synagogue on the Sabbath. Or it may be that there were often a large number of Greeks who attended. Either way, the effect of their words was that a great multitude of both Jews and Gentiles “believed.”
 
This is the standard word used throughout the New Testament to indicate saving faith in the gospel, pisteuó. Among seemingly innumerable other times, it was used by Jesus in John 3:16. It is what is said of the believers in Acts 2:44, Acts 4, 5, 8, 9, 10, and so on. It is the word of saving faith of Romans 10:9, 1 Corinthians 15:2 & 11, and Ephesians 1:13.
 
Because of this, there is absolutely no reason to suggest that the word means anything other than “belief unto salvation” for those Jews and Greeks now being referred to. A few points about this are necessary to understand the importance of the event –
 
The message spoken by Paul and Barnabas was the gospel and its effects were exactly the same for Jews and for Gentiles, meaning belief.
Like in Antioch of Pisidia, there is no record of tongues or other signs having come upon the believers.
Baptism is not mentioned here or in Antioch, showing that it is not a necessary part of salvation. And yet, it would be an argument from silence to say that the new believers were not baptized. It would be a false inference.
 
These and other points of doctrine are clear indicators that the continued record of Acts is a descriptive account of what occurred. Not everything that happened is recorded, but those things that are recorded are there to reveal truths about the effectiveness of the gospel alone to save.
 
Further, the events are not normative. If they were, for example, it would be required for every evangelist who entered a new city to go to the local synagogue in order to speak to the Jews. That cannot be inferred from the narrative, nor would it be logical to make this conclusion. Further, the epistles say nothing of such an approach.
 
Life application: Quite often, what is not said in an account can teach us as much as what is said. Nothing that is essential for doctrine will be left out, but not everything left out is necessarily unimportant.
 
As noted above, there is nothing about baptism or speaking in tongues recorded here. It simply says that Paul and Barnabas spoke. and the people believed. This is perfectly in accord with Paul’s words elsewhere in the epistles, such as “faith comes by hearing, and hearing by the word of God” (Romans 10:17).
It is faith that saves. If speaking in tongues was a necessary proof of salvation, it would be incompetent of Luke to not record tongues being spoken in each instance of salvation recorded in Acts. But he only records such signs at key points in the ongoing narrative. This is true with baptism as well.
 
Despite this, the requirement to be baptized as spoken forth by Jesus does not need to be recorded unless it is a formal part of the salvific process. As it is not always recorded, it is obviously not. And yet, the absence of recording the event does not mean that it did not happen. Rather, it can be assumed that it did because it was a command of the Lord. This is no different than the absence of recording the taking of the Lord’s Supper.
 
The Lord’s Supper is commanded by the Lord, and it was practiced by Paul constantly, as can be inferred from his words in 1 Corinthians 11:25, 26. And yet, it is never mentioned in Acts. Hence, it is a command of the Lord that was obviously carried out by Paul among his converts, and yet it is not something that necessarily needs to be highlighted.
 
Consider these things and ponder what God is doing, why certain things are recorded regularly, why things are only highlighted at certain times, and why some important things are not even mentioned. Remember that Jesus’ commands are applicable to all when they are spoken in the proper context, such as the Lord’s Supper and baptism. Remember that the epistles set forth doctrine for the church. Also remember that Acts is a descriptive account that forms a normative practice at times, but not at all times. As such, care must be taken to know when things logically follow and when they do not.
 
Lord God, help us to think clearly about how You have presented Your word. May we consider what You are saying and why You are saying it. Also, help us to overcome our biases and presuppositions so that we will be properly grounded in what is right. May Your hand guide us in such matters, and may You be glorified through our lives as they adhere to Your word. Amen.

Acts 13:52

Wednesday, 1 February 2023
 
And the disciples were filled with joy and with the Holy Spirit. Acts 13:52
 
In the previous verse, Paul and Barnabas “shook off the dust from their feet” against those who expelled them from the region. They were now set to continue elsewhere with the evangelization of those they encountered, but they had made a life-changing difference in many while in the region of Pisidia, as testified to in the final words of Chapter 13 which begin with, “And the disciples.”
 
This is not referring to Paul and Barnabas but to the converts in the area, both Jew and Gentile. The word translated as “disciples” is mathétés. It signifies a learner or a disciple. It is thus not referring to Paul and Barnabas who provided the instruction, but to those who received it. That it is a word that refers to both Jews and Gentiles is most poignantly revealed in Acts 15. There, when referring specifically to the Gentiles, it says –
 
“Now the apostles and elders came together to consider this matter. 7 And when there had been much dispute, Peter rose up and said to them: ‘Men and brethren, you know that a good while ago God chose among us, that by my mouth the Gentiles should hear the word of the gospel and believe. 8 So God, who knows the heart, acknowledged them by giving them the Holy Spirit, just as He did to us, 9 and made no distinction between us and them, purifying their hearts by faith. 10 Now therefore, why do you test God by putting a yoke on the neck of the disciples [mathétés] which neither our fathers nor we were able to bear? 11 But we believe that through the grace of the Lord Jesus Christ we shall be saved in the same manner as they.’” Acts 15:6-11
 
The noun mathétés is not used after Acts 21, but the verb from which it is derived, manthanó, is used by Paul in nine of his epistles. If one learns, he is a disciple. The idea is that those now referred to by Luke are those in the region of Antioch of Pisidia, both Jews and Gentiles, that had received the gospel of Jesus Christ. With that noted, Luke records that they “were filled with joy.”
 
This is the exhortation Paul will later write to those in Thessalonica and elsewhere, saying, “Rejoice always” (1 Thessalonians 5:16). These disciples apparently didn’t need the exhortation but were simply filled with joy because of the freedom they now found by being in Christ. Along with that, Luke completes the verse and the chapter, saying, “and with the Holy Spirit.”
 
Again, this is as stated elsewhere by Paul, such as –
 
“Therefore do not let your good be spoken of as evil; 17 for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit.” Romans 14:16, 17
 
As for the whole thought of being “filled with joy and with the Holy Spirit,” the verb is both imperfect and it is in the passive or middle voice. The meaning is that they were filled and continued to be filled (the imperfect tense) and they were both agents of the action and yet concerned with the action (middle voice).
 
In other words, the Spirit acted upon them as they interacted with God through the knowledge they possessed. The joy and the filling came about by the mutual relationship that was occurring in their lives.
 
Life application: Why is it that we may be lacking joy and the filling of the Spirit? It is because we have lost focus on what it means to be saved. When we are saved, at that moment in time, it becomes the main issue of our life. We let go of our sin, acknowledging it before God and placing it on Christ. The burden and the debt were lifted from us, and we experienced the knowledge that God had done this for us, apart from any effort.
 
That brought the joy and the filling of the Spirit. Eventually, we allowed this current life to overtake our thoughts. We struggle at work, we fight with family or friends, our faithful dog dies, or we have our car repossessed. In this, we are no longer filled with joy and the Holy Spirit. Why? Because it is no longer the central focus of our existence. This is not how our life is to be conducted.
 
Rather, the most important event in our life occurred the moment we came to Jesus. Since that time, and forevermore, nothing will come to pass that can exceed the weight and marvel of what took place. The problem isn’t that the moment is over and gone forever. Rather, our focus has turned from that key and pivotal event.
 
Instead of having the attitude that existed then, our eyes, our attention, and thus our lives are redirected to that which is of less value, and we are consumed by the world once again. Rather than, “Work is such a burden, but it is nothing compared to Jesus,” we collapse under our own misery.
 
Rather than, “My wife says she is leaving me, but Jesus will never leave nor forsake me,” we have placed this temporary and earthly relationship above the Lord. Rather than, “I miss Fido so much, but Jesus gave him to me for a span and I am so grateful for those years,” our thoughts are consumed with this loss as if the dog is more important than the relationship we have with God in Christ. This is true with any earthly relationship or possession.
 
The key to joy is not focusing on what this world offers, no matter how great it was or how great it might be. The key to the joy the Bible speaks of is to know that God saved us, He is there with us, and we are guaranteed to have a restoration that is beyond anything we can imagine at this point. God has done it, God is with us now as we await its completion, and God will bring us to that state of completion, without fail.
 
This is the heart of joy in the Lord. And this is why so many Christians are so miserable in their walk with Him. They either have had their eyes redirected from what Jesus has done, or they believe that what Jesus has done is conditional. Who can have joy and be filled with the Holy Spirit at such times? Rather, FIX YOUR EYES ON JESUS and be ASSURED OF YOUR SALVATION because the word assures you of it. Be FILLED WITH JOY AND WITH THE HOLY SPIRIT all your days. To the glory of God who is with you as you continue this walk to glory.
 
Heavenly Father, forgive us for diverting our eyes from Jesus and looking back to this temporary, fallen, and even dirty existence. We have the purity of Christ before us, and yet we cling to that which is hopeless and miserable. And, Lord God, forgive us for questioning Your word and the salvation that You have granted to us. It is no longer about us, but about Jesus, when we call out to You through Him. Forgive us for such a faithless attitude. Redirect us and reassure us and we will be sound in Christ once again. Amen.

Acts 13:51

Tuesday, 31 January 2023
 
But they shook off the dust from their feet against them, and came to Iconium. Acts 13:51
 
In the last verse, Paul and Barnabas were expelled from the region of Antioch of Pisidia. With that, Luke next records, “But they shook off the dust from their feet.”
 
This was obviously a way of demonstrating their displeasure with those who had expelled them, revealing that even the dust on the apostles’ feet that was associated with those of Antioch was detestable. It is what Jesus instructed His apostles in Israel to do, if necessary, while proclaiming the kingdom of God, as is testified to in the gospels –
 
“Whatever house you enter, stay there, and from there depart. 5 And whoever will not receive you, when you go out of that city, shake off the very dust from your feet as a testimony against them.” Luke 9:4, 5
 
This is recorded in Matthew and Mark as well. Matthew’s words explain the matter further –
 
“Now whatever city or town you enter, inquire who in it is worthy, and stay there till you go out. 12 And when you go into a household, greet it. 13 If the household is worthy, let your peace come upon it. But if it is not worthy, let your peace return to you. 14 And whoever will not receive you nor hear your words, when you depart from that house or city, shake off the dust from your feet. 15 Assuredly, I say to you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city!” Matthew 10:11-15
 
Quite often, this act of Paul and Barnabas is directly associated with the words of the Lord in those gospel passages, such as –
 
“The act was one of literal obedience to our Lord’s commands (see Note on Matthew 10:14), and may fairly be regarded as evidence that that command had come to the knowledge of Paul and Barnabas as well as of the Twelve.” Charles Ellicott
 
Actually, there is nothing to suggest this, for several reasons. One is that if this was “literal obedience to the Lord,” then other such instances where they failed to do this would be considered “literal disobedience to the Lord.” Further, the surrounding context of Jesus’ words demonstrates that this was never to be taken as a command during the church age, such as other words found in Matthew 10, and which are also summed up in the other gospels as well –
 
“These twelve Jesus sent out and commanded them, saying: ‘Do not go into the way of the Gentiles, and do not enter a city of the Samaritans. 6 But go rather to the lost sheep of the house of Israel. 7 And as you go, preach, saying, ‘The kingdom of heaven is at hand.’ 8 Heal the sick, cleanse the lepers, raise the dead, cast out demons. Freely you have received, freely give. 9 Provide neither gold nor silver nor copper in your money belts, 10 nor bag for your journey, nor two tunics, nor sandals, nor staffs; for a worker is worthy of his food.’” Matthew 10:5-10
 
If Paul and Barnabas were following the command of the Lord from the gospels, they would not have been going to the Gentiles, they would not have been carrying money, which they obviously did in order to sail on ships, etc. Rather, Jesus’ words were to the twelve apostles and were directed to the ministry within Israel while still under the law.
 
With Jesus’ work completed, a new dispensation had entered. The shaking of dust off of their feet was obviously a sign that was known and practiced at the time and which Jesus directed his apostles to employ for those who saw them do it as a witness against them. The same is true with Paul and Barnabas. This is all the more evident because, in Acts 18, Paul uses a different method of employing the same general thought –
 
“When Silas and Timothy had come from Macedonia, Paul was compelled by the Spirit, and testified to the Jews that Jesus is the Christ. 6 But when they opposed him and blasphemed, he shook his garments and said to them, ‘Your blood be upon your own heads; I am clean. From now on I will go to the Gentiles.’” Acts 18:5, 6
 
This was a similar sign of displeasure that was directed to his Jewish audience. It was something they would have fully understood from their own Scriptures –
 
“Then I called the priests, and required an oath from them that they would do according to this promise. 13 Then I shook out the fold of my garment and said, ‘So may God shake out each man from his house, and from his property, who does not perform this promise. Even thus may he be shaken out and emptied.’” Nehemiah 5:12, 13
 
If Jesus’ words were still in effect, Paul and Silas would have needed to shake the dust off of their feet at that time as well. But this is the only instance in Acts where this is recorded. The use of such gestures is simply a way of demonstrating frustration at the circumstances that have arisen. In this case, it was shaking off the dust of the feet “against them,” meaning the Jews, the devout and prominent women, and the chief men of the city mentioned in the previous verse.
 
Of this, Ellicott rightly says, “It was in itself, however, the language of a natural symbolism which every Jew would understand.” Even more, anyone – Jew or Gentile – would understand with only a moment of thought.
 
If this were a sign as commanded by the Lord, it would then include all of the inhabitants of the city as noted in the Matthew citation above. But the city was also filled with new believers. The action was not directed against them. It was merely an open gesture of displeasure to those who had been so rude to them. With that, it next says that they “came to Iconium.”
 
The name in Greek is Ikonion. Strong’s supposes the name is derived from eikon, meaning “image,” and thus it means “Image like.” On the other hand, John Gill says –
 
“It was called by the Syrians, ‘Ik-ona’, which signifies ‘the bosom of sheep’; the country round about it being famous for feeding great numbers of sheep; and here afterwards was a church of Christ, a bosom for his sheep.”
 
Of this location, the 19th Century theologian Albert Barnes provides these words –
 
“This was the capital of Lycaonia. It is now called Konieh, and is the capital of Caramania. ‘Konieh extends to the east and south over the plain far beyond the walls, which are about two miles in circumference ... Mountains covered with snow rise on every side, excepting toward the east, where a plain, as flat as the desert of Arabia, extends far beyond the reach of the eye’ (Capt. Kinnear). ‘Little, if anything, remains of Greek or Roman Iconium, if we except the ancient inscriptions and the fragments of sculptures which are built into the Turkish walls.’ ‘The city wall is said to have been erected by the Seljukian sultans: it seems to have been built from the ruins of more ancient buildings, as broken columns, capitals, pedestals, bas-reliefs, and other pieces of sculpture contribute toward its construction. It has 80 gates, of a square form, each known by a separate name, and, as well as most of the towers, embellished with Arabic inscriptions ... I observed a few Greek characters on the walls, but they were in so elevated a situation that I could not decipher them’ (Capt. Kinneir).”
 
Today, the name is Konya. It is a major city in Turkey, being the sixth most populous and having over two million residents.
 
Life application: Understanding the dispensational model for interpreting the Bible is crucial to possessing proper theology. When someone claims that the words of Jesus in a particular section of the synoptic gospels still applies today, just take them to the surrounding verses and ask them, “Then why aren’t you doing this also.” There will almost always be obvious indicators that Jesus was speaking only to Israel about matters that pertain solely to them.
 
To tear verses out of their context and then shove them into church-age doctrine is damaging for several reasons. Probably the main reason is that an inevitable contradiction in theology will arise. What is prescribed in the epistles is based upon the finished, final, and forever work of Jesus Christ. What is presented in the gospels is not. In those gospels, He was still in the process of fulfilling the law and his apostles and disciples were a part of that until His work was complete.
 
Once the law was fulfilled and set aside, Jesus gave them new instructions and poured out His Spirit on them to lead them in a new direction. This includes Paul. These instructions are now found in the epistles.
 
Having said this, dispensationalism can be taken too far, wrongly dividing the church age further than intended. This mainly comes from a lack of scholarship in understanding the symbolism and typology of the Old Testament, something that pointed to the work of Jesus. This was not “Jewish” symbolism, but “Christ-centered” symbolism. By misunderstanding this, heretical teachings have arisen that further, and incorrectly, divide the church.
 
Be careful what you assimilate. Everything must be taken in its proper context. When this does not occur, you are assured of having unsound doctrine.
 
Glorious Lord Jesus, thank You for Your work under the law to free man from law and to bring us into the state of grace that brings us back to our heavenly Father. For those who have come to You, we are safe and secure forever from condemnation. Thank You, Lord, for what You have done. All glory to Your magnificent name! Amen.
 

Acts 13:50

Monday, 30 January 2023
 
But the Jews stirred up the devout and prominent women and the chief men of the city, raised up persecution against Paul and Barnabas, and expelled them from their region. Acts 13:50
 
The previous verse noted that “the word of the Lord was being spread throughout all the region.” Because the gospel is a message of freedom, and because Satan and his followers hate freedom, blowback from the apostle’s efforts was inevitable. This had repeatedly been the case since the first proclamation of the gospel by Peter in Acts 2. With their successful efforts in the region, the resulting antagonistic attitude of the opposition grew. Luke now records who was behind it, beginning with, “But the Jews.”
 
The contrast between Paul and Barnabas who are both Jews and “the Jews” noted here is bold and striking. Despite being Jews, Paul and Barnabas have a message to convey that goes beyond the Jewish people. The Jews do not. Their message is one of bondage. If there are those who are not Jews who accept their message, they are brought into a position of subservience, not freedom.
 
On the other hand, the message of Jesus allows people to remain who they are in a manner that is not seen in the message of the Jews. The gospel calls for a change in heart toward God, and it is offered to anyone of any station in life. This is not the case with the Jews as is seen in the next words. They “stirred up the devout and prominent women and the chief men of the city.”
 
The Jews did not go out into the streets and alleys and proclaim freedom from sin. Instead, they established themselves in a city, brought their religion with them, and allowed the prominent and wealthy to join them, thus gaining influence at the higher levels. Though a bit long, the words of Charles Ellicott explain this situation –
 
“The fact stated brings before us another feature of the relations between Jews and Gentiles at this period. They ‘compassed sea and land to make one proselyte’ (Matthew 23:15). They found it easier to make proselytes of women. Such conversions had their good and their bad sides. In many cases there was a real longing for a higher and purer life than was found in the infinite debasement of Greek and Roman society, which found its satisfaction in the life and faith of Israel. (See Notes on Acts 17:4; Acts 17:12.) But with many, ... the change brought with it new elements of superstition and weakness, and absolute submission of conscience to its new directors, and thus the Rabbis were often to the wealthier women of Greek and Roman cities what Jesuit confessors were in France and Italy in the seventeenth and eighteenth centuries. Here we get the darker side of the picture. The Jews stir up the women of the upper class, and they stir up their husbands. The latter were content apparently to acquiesce in their wives accepting the Judaism with which they had become familiar, but resented the intrusion of a new and, in one sense, more exacting doctrine.”
 
It is these Jews, with a finger on those who were politically established and who possessed great wealth, that “raised up persecution against Paul and Barnabas.” Here, Luke uses a word, epegeiró, for the first of two times in Scripture. It signifies “to rouse upon.” In other words, their influence is used upon the minds of the people to stir them up against the message that has been conveyed. In their arousal, it is to a state of persecution against Paul and Barnabas.
 
The type of persecution the apostles faced is not stated, but exacting examples of such persecution will be seen as Acts continues. Quite often, it will be because of the Jews who oppose them.
 
A notable example of this is found in Acts 19. In that chapter, there was a great disturbance that resulted from Paul’s sharing of the gospel. In proclaiming Jesus as God, it means that idols are false gods. Because of this, a state of friction arose in Ephesus because of the great idol that was worshipped there. Smaller images of the great statue of Diana were made for people to purchase. But if the gospel flourished, these idol makers would lose their source of revenue. Hence, those who made them stirred up the masses. There it says –
 
“And they drew Alexander out of the multitude, the Jews putting him forward. And Alexander motioned with his hand, and wanted to make his defense to the people.” Acts 19:33
 
The Jews used the situation in Ephesus as a pretext to silence the spread of the gospel. But even more, this may be the same Alexander who continued to harass Paul as noted in 2 Timothy –
 
“Alexander the coppersmith did me much harm. May the Lord repay him according to his works. 15 You also must beware of him, for he has greatly resisted our words.” 2 Timothy 4:14, 15
 
If this is the same Alexander, he not only wanted to silence the gospel because he had rejected it, but he also profited off the sales of these idols. That could be inferred from his being a coppersmith. It is this same attitude that caused the Jews to stir up those in Antioch against Paul and Barnabas. From there, Luke notes they “expelled them from their region.”
 
With the message widely spread in the area, and with the Jews exerting their influence over those in power, the Lord knew that it was time for the apostles to move on. What initially seems like a defeat will be prove to be another victory as Chapter 14 opens. The apostles will move on and bring the message to another area where a great multitude will again receive their message.
 
Life application: The Jews brought their situation upon themselves. Exactly as the Law of Moses said would occur, they went into an extended period of punishment for their rejection of Jesus. But it should not go without noting that this included Paul too. He was as opposed to the message of Jesus as anyone. And yet, the Lord, through His grace and mercy, brought Paul to Himself –
 
“For you have heard of my former conduct in Judaism, how I persecuted the church of God beyond measure and tried to destroy it. 14 And I advanced in Judaism beyond many of my contemporaries in my own nation, being more exceedingly zealous for the traditions of my fathers.15 But when it pleased God, who separated me from my mother’s womb and called me through His grace, 16 to reveal His Son in me, that I might preach Him among the Gentiles, I did not immediately confer with flesh and blood, 17 nor did I go up to Jerusalem to those who were apostles before me; but I went to Arabia, and returned again to Damascus.” Galatians 1:13-17
 
This is further explained by Paul to Timothy –
 
“And I thank Christ Jesus our Lord who has enabled me, because He counted me faithful, putting me into the ministry, 13 although I was formerly a blasphemer, a persecutor, and an insolent man; but I obtained mercy because I did it ignorantly in unbelief. 14 And the grace of our Lord was exceedingly abundant, with faith and love which are in Christ Jesus.” 1 Timothy 1:12-14
 
Paul was given grace and mercy and he used it to the glory of God from that moment on. And despite his anger at the state of his people in rejecting Christ Jesus, he understood their attitude because he had shared in it. His first allegiance was always to Jesus, but he also remained troubled in his heart over the state of his people (See Romans 9:1-3).
 
This should be our attitude as well, both to the Jews and to the Gentiles who have rejected Jesus. We should be angry at their state of rebellion and their active resistance to the gospel. But we should also be troubled in our hearts at their pitiful state of condemnation. In other words, we should be willing to go in both directions.
 
We should strive against them as they attack the message while striving with the gospel’s proclamation in hopes that some may be saved. Let us do our best to be responsible with our state in Christ in this manner. Hold fast to the truth of the gospel proclaiming it and allowing it to have the effect that God intends for it at any given time and place.
 
Help us, Lord God, to never be shy about being Christians. May we faithfully proclaim that we are saved believers of Christ who will stand on His gospel no matter what. Those who oppose it will receive what they are due. And those who accept it will be granted Your mercy and forgiveness. May our words go forth! From there, they will do as You have purposed. Help us to be responsible and to speak out so that this can happen. Amen.
 

Acts 13:49

Sunday, 29 January 2023
 
And the word of the Lord was being spread throughout all the region. Acts 13:49
 
By citing Isaiah, Paul and Barnabas have noted that the message of Christ was to be a light to the Gentiles leading to salvation to the ends of the earth. In their stating this, the Gentiles of Antioch of Pisidia “were glad and glorified the word of the Lord.” From there, it noted that those who believed were appointed to eternal life. Now it says, “And the word of the Lord.”
 
This certainly has the full meaning of “The Lord God of Israel who has come in the person of Jesus Christ.” In other words, it was the “word of the Lord” through Isaiah that made the Gentiles rejoice. And it was the word concerning the Lord Jesus, as the fulfillment of the words of Isaiah, that brought them to salvation. Hence, “the word of the Lord” is the full message of the God of Israel.
 
If one of the people listening said, “Why do we need to be saved?” Paul or Barnabas could tell them about the fall of man in Genesis. If one of them in the audience said, “But all paths lead to God,” one of the apostles could speak about the exclusivity of salvation because it is the work of God and not of man. As this is so, then God – who is not fickle – would not accept any other path than that designated by Him.
 
The word of the Lord from the Hebrew Scriptures would provide the baseline for understanding what the situation of man was and what God was doing about correcting it. The word of the Lord concerning Jesus would explain what God had brought about in fulfillment of that plan. With this in mind, it next says that this word of the Lord, “was being spread.”
 
The word used here, diapheró, signifies “to carry through.” For example, when the head of John the Baptist was brought before Herod, the word pheró was used. It was carried to him. The prefix dia signifies “through.” This is what happened in Acts 5. The early persecution of the church did not dissuade the gospel’s proclamation. Rather, it enhanced it. The apostles dug in and continued to proclaim the word. In Acts 5:16, it says –
 
“Also a multitude gathered from the surrounding cities to Jerusalem, bringing sick people and those who were tormented by unclean spirits, and they were all healed.”
 
This also happened after the death of Stephen, the persecution at that time only increased the spread of the gospel –
 
“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.” Acts 8:1
 
As the leaders of Israel persecuted the early church, it spread. Now with the opposition to the message of Paul and Barnabas by the Jews in Antioch, the gospel has continued to spread in a great new way, going forth to the Gentiles. These men carried the word through each area they went which was “throughout all the region.”
 
Of this, Charles Ellicott notes, “This clearly involves a considerable period of active working. It was not in Antioch only, but in the “region” round about, the border district of the three provinces of Phrygia, Lycaonia, and Galatia, that the new faith was planted.”
 
Life application: Just when people think they have their fingers pressed upon God’s people and His word, they find that their actions have increased the spread of the gospel. If people are willing to be chased from their homes for being Christians, they will continue to be Christians where they are chased to. When they get where they are going, they will be more, not less, willing to share their faith.
 
This has been proven true throughout history. For those who truly believe the word, there will only be an increased passion to share their message when asked who they are and what brought them to where they are. It is true that this happens with false religions and false sects of Christianity as well, but this is something that must come about because of the fallen state of the world.
 
Mormonism flourished in the US because of the religious protections provided for those who practiced it. This is also true with numerous other aberrant cults that arose around the same time. But the true message of the gospel also was allowed to expand as well. People have choices to make, and they are responsible for what they believe. The onus is on man to think through what is presented, to accept what is right, and to be saved in believing what is true.
 
The very nature of how the gospel is communicated calls out for man’s response – “Believe and be saved. But be careful what you believe.” There is one message of salvation that is found in the one gospel message.
 
Lord God, just when the world thinks it has stopped the message of Jesus from going any further, it finds out that it has not only gone further, but it has flourished. Your word has stood the test of time and it has spread to the uttermost part of the earth. It is so wonderful to be a part of Your glorious plan of the ages. Thank You for Jesus who has made this possible! Amen.
 

Acts 13:48

Saturday, 28 January 2023
 
Now when the Gentiles heard this, they were glad and glorified the word of the Lord. And as many as had been appointed to eternal life believed. Acts 13:48
 
In the previous verse, Paul and Barnabas cited to the Jews the words of Isaiah, demonstrating that the gospel going to the Gentiles was anticipated even in their own Scriptures. Now, Luke continues by saying, “Now when the Gentiles heard this.”
 
This is the great throng of Gentiles that were mentioned in verses 44 & 45, there called “almost the whole city.” They were obviously listening to the words spoken between the apostles and the Jews of the synagogue and were elated that these men who brought the good news of Jesus’ salvation had identified them as also being recipients of God’s favor in Christ. With that, it next says, “they were glad and glorified the word of the Lord.”
 
Both verbs are imperfect and demonstrate that the words didn’t just bring about a sudden rush of emotion which then ended. Rather, “the Gentiles were rejoicing and were glorifying the word of the Lord.” They began to rejoice and continued to do so. They also glorified the word of the Lord and they continued to do so.
 
With this going on in their hearts, some of the most abused words in Scripture concerning the doctrines of election and predestination are next cited by Luke, saying, “And as many as had been appointed to eternal life believed.”
 
What one believes about these doctrines will immediately set forward in the mind what that person believes is being conveyed. It is obvious that the Pulpit Commentary sides with the Calvinistic view –
 
“This can only refer to the predestination or election of God, viewed as the moving cause of their faith.” Pulpit Commentary
 
Both election and predestination are mentioned by Paul. Thus, they are valid doctrines. The way in which they are explained is the issue. Paul mentions election in Romans 9 and 11. He speaks of the elect elsewhere as well. He refers to predestination in Romans 8 and Ephesians 1.
 
Those who side with Calvin will, like the Pulpit Commentary, say that God was the force behind both their belief and their salvation unto eternal life. Essentially, their argument is that God chose them to be saved, He caused them to believe, they believed, and they were saved.
 
On the other hand, there is the view that man has free will to believe or to reject what has been presented. Those who believe are the elect. Essentially, the argument is that God seals them with the Spirit upon belief, a cause of their own movement, and they are then saved by God.
 
There is quite a bit more involved in this but going with those two main views as the initial bias in the words presented in this verse of Acts, even translations reflect what is presupposed. Notice the difference in a few translations –
 
*and all who were chosen for eternal life became believers. NLT*and as many as were ordained to eternal life believed. KJV
*And as many as had been appointed to eternal life believed. NKJV
*and all those who had been appointed (designated, ordained) to eternal life [by God] believed [in Jesus as the Christ and their Savior]. Amplified
*Everyone who had been chosen for eternal life then put their faith in the Lord. CEV
*Everyone who had been prepared for everlasting life believed. God’s Word
*Meanwhile, all who had been destined to eternal life believed, ISV
*and all who were pre-destined to the Life of the Ages believed. Weymouth
*and did believe -- as many as were appointed to life age-during. YLT
The order of the words in Greek is only followed by one version listed here, YLT. The Greek reads, “And believed, as many as were appointed to life eternal.”
 
To put the word “appointed” before “believed” automatically biases the mind that the appointment came first, whether that is the case or not. To say as the Weymouth, “were pre-destined,” may be true based upon Paul’s noting that there is a doctrine of predestination, but without proper explanation, and placing it before “believed,” biases the mind even further.
 
Of these words, Albert Barnes goes through each instance of the word tassó, or “appointed,” and concludes that “The word is never used to denote an internal disposition or inclination arising from one’s own self. It does not mean that they disposed themselves to embrace eternal life.”
 
He continues with his thoughts, saying, 1) “they were disposed or inclined to this from some other source than themselves;” 2) “They were then inclined by an influence from without themselves, or so disposed as to embrace eternal life. ... It was not a disposition or arrangement originating with themselves, but with God.” 3) “It was nothing but God's disposing them to embrace eternal life.”
 
In other words, he is convinced that these people had no choice in their salvation. They were moved by God, they believed, and then they were saved. But without citing every instance of the word, we can see that his analysis is flawed. For example –
 
“Therefore, when Paul and Barnabas had no small dissension and dispute with them, they determined that Paul and Barnabas and certain others of them should go up to Jerusalem, to the apostles and elders, about this question.” Acts 15:2
 
It was “determined” that Paul and Barnabas were to go up to Jerusalem. Does that mean that this was done without the will of Paul and Barnabas? Absolutely not! It was a decision that was rendered based on a difficulty that had arisen. Also –
 
“So when they had appointed him a day, many came to him at his lodging, to whom he explained and solemnly testified of the kingdom of God, persuading them concerning Jesus from both the Law of Moses and the Prophets, from morning till evening.” Acts 28:1
 
Here, a day was appointed for people to come and hear the word of the Lord. Nothing is said about the disposition of the people, whether they had to come or not, whether the meeting would be held even if Paul lost his left arm that morning, and so on. It is simply an appointment that is set forth for something to occur.
 
In the case of those believing, God had set forth an edict, “Believe in my Son and you will be granted eternal life.” Those who believed were then appointed to eternal life. How can we know that this is correct? It is because the words of Acts 13:48 are not isolated from the surrounding context. They are a part of what was occurring right among the people, and they are set in contrast to what was said in Acts 13:46 –
 
“Then Paul and Barnabas grew bold and said, ‘It was necessary that the word of God should be spoken to you first; but since you reject it, and judge yourselves unworthy of everlasting life, behold, we turn to the Gentiles.’”
 
The contrast is not to God’s pre-ordaining these Jews to condemnation apart from their will, but rather in accord with their will. They judged themselves unworthy of everlasting life. The Gentiles believed and thus judged themselves worthy.
 
Further, the word “believed” in Acts 13:46 is in the active voice. The people actively believed. However, the word “appointed” is in the middle voice. The Greek middle voice denotes that the subject is both an agent of an action and somehow concerned with the action. Hence, these people were disposed to believe based on what they heard. God initiated the action through the word. The apostles spoke forth the word. The people heard the word and then believed. There is no hint of the Calvinistic doctrine of forced salvation to be found in the words of this verse.
 
Life application: Context matters. There is a surrounding context to the words of this verse that drives the meaning and intent of what is being said.
 
Proper translation matters. There is an order in which the words are presented in the original Greek text. Realigning those words may not be appropriate if they will bias the reader or provide a false sense of what is being presented.
 
Theology matters. Obtaining proper theology on a subject means taking it from the entire body of Scripture. In other words, the immediate context is important, but the overall context is the final decider of what is being presented. As an example, the Bible does not say the following –
 
“For God so loved the world that He gave His only begotten Son, that whoever is predestined apart from his free will and then believes in Him should not perish but have everlasting life.”
 
The Bible also does not say –
 
“And Enoch walked with God after being regenerated to believe Him; and he was not, for God took him.”
 
Such words cannot even be inferred from what is said. Nor can they be inferred from the surrounding text or, more especially, the overall context of the Bible. Rather, they are clear and precise statements that are like an almost innumerable list of other such statements found in Scripture that tell the reader of the Bible that he has a responsibility to respond to the call of God in his life.
 
Lord God, thank You that You have offered us Jesus Christ as the atoning sacrifice for our sins. And more, You have given us the choice to believe or disbelieve. Your greatness is displayed in this. You do not force Yourself upon Your people but appeal to them, asking us to reason with You and do what is right. Thank You for this. Amen.
 

Acts 13:47

Friday, 27 January 2023
 
“For so the Lord has commanded us:‘I have set you as a light to the Gentiles,That you should be for salvation to the ends of the earth.’” Acts 13:47
 
In the previous verse, Paul and Barnabas chided those at the synagogue, noting that henceforth they would turn to the Gentiles. With that noted, their words continue with, “For so the Lord has commanded us.”
 
The apostles, in their turning to the Gentiles, are not without authority to do so. They are acting at the command of the Lord. But instead of citing the words of Jesus in the Great Commission of Matthew 28:19 about making disciples of all nations, they appeal to the Hebrew Scriptures.
 
The reason for this is that these Jews have already rejected the idea of Jesus being their Messiah and they have blasphemed His name. To cite Jesus’ words as their authority would simply bring scoffing from the Jews. Instead, they turn to the great prophet Isaiah as they had done on the previous Sabbath. Their citation clearly calls for the word of God to go forth to the nations, saying, “I have set you as a light to the Gentiles.”
 
The words are cited from Isaiah 49:6 –
 
“Indeed He says,‘It is too small a thing that You should be My ServantTo raise up the tribes of Jacob,And to restore the preserved ones of Israel;I will also give You as a light to the Gentiles,That You should be My salvation to the ends of the earth.’” Isaiah 49:6
 
Paul and Barnabas directly equate the words of Isaiah to the coming Messiah. Even if the words of Isaiah were referring to himself at the time, something that could be debated, it was understood that they also had a messianic fulfillment. Thus, their clear intent is that the Messiah would not only come to accomplish His work for Israel but that it would extend to the entire world. That is seen in the next words of the quote, which read, “That you should be for salvation to the ends of the earth.”
 
The same phrase is found in Acts 1:8. The Greek is singular and so it should read, “That you should be for salvation to the uttermost part of the earth.” The intent of the words of Isaiah is absolutely clear. The Messiah’s work was to extend beyond the borders of Israel, even to the most remote region on the planet, wherever that may be. This is precisely what Jesus instructed the people just prior to His ascension –
 
“But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth.” Acts 1:8
 
The work of Jesus Christ was first sent to the people of Israel, but its scope was always intended to extend to the entire world. The logical order of evangelism was followed as directed by Jesus and it is carefully documented in Acts by Luke, showing that His directives were meticulously followed. With the rejection of the word by the Jews at Antioch of Pisidia, the word was to continue to be proclaimed to those who would hear it.
 
This same pattern will continue to be followed by Paul as he moves from city to city. Those Jews who accept his gospel presentation will be saved. Eventually, the whole Jewish community will have made their decision, and then Paul will continue by evangelizing the Gentiles. One body will grow out of both classes in each area where a church is established.
 
Life application: One of the heretical sects that has arisen in the recent past ridiculously teaches that the words of Jesus in Matthew 28:18-20 refer to the evangelization of the nations by Israel during the tribulation and even millennial period. The reason for this is that it includes words concerning baptism. This heretical cult doesn’t believe that baptism is a necessary thing for Christians to do.
 
And yet, the same group participates in the Lord’s Supper, another mark of inclusion in the New Covenant. The thinking is convoluted and depraved. The same Lord who commanded the Lord’s Supper based on His death, burial, and resurrection, also commanded that believers be baptized based on His death, burial, and resurrection.
 
The words of Paul and Barnabas in Acts 13, when taken together with Jesus’ words in Matthew 28, Luke 24, and Acts 1, clearly reveal that the evangelization of the nations during this timeframe is exactly what Jesus was referring to. As this is so, then baptism is a set and expected part of the believer’s walk before the Lord.
 
Don’t be led astray by those who have a purposeful agenda to destroy the work of the Lord and obedience to it by His people because of an agenda against the Jewish people. The Jews rejected Jesus, they have been punished for their rejection of Jesus, and the message has continued on among the Gentiles during that time of rejection. The Old Testament Scriptures anticipated all of this.
 
In failing to understand (or intentionally rejecting) the whole picture of what is spoken of in the Old, it is no wonder that such aberrant cults arise. Believe in the Lord Jesus, receive baptism as a sign of that belief, and actively participate in the Lord’s Supper as a memorial of the sacrificial work of the Lord until He returns for His people, just as the Lord has commanded.
 
Lord God, may we clearly think through what You have presented to us in Your word. The Old Testament gives instructions that are more fully revealed and explained in the New. May we take the time to be aware of what Your word says in both testaments so that we can make reasonable conclusions about our walk before You all our days, glorifying You through obedience to Your word. Amen.
 

Acts 13:46

Thursday, 26 January 2023
 
Then Paul and Barnabas grew bold and said, “It was necessary that the word of God should be spoken to you first; but since you reject it, and judge yourselves unworthy of everlasting life, behold, we turn to the Gentiles. Acts 13:46
 
The previous verse noted the jealousy of the Jews at the turnout that had come to hear Paul and Barnabas speak. With that, they began “contradicting and blaspheming.” Now, a reaction to that is stated by Luke beginning with the words, “Then Paul and Barnabas grew bold and said.”
 
The Greek contains an aorist participle and only one conjunction. More rightly, it reads, “And speaking boldly, Paul and Barnabas said.” They were not going to take any guff from the Jews who came against the good news of the gospel.
 
These Jews had heard what occurred, they had been shown right from Scripture that those events were prophesied in advance, and they had rejected what was presented to them. In response to that, both Paul and Barnabas united their voices in agreement, saying, “It was necessary that the word of God should be spoken to you first.”
 
Jesus’ ministry was to the house of Israel. He stated that explicitly in the gospels –
 
“These twelve Jesus sent out and commanded them, saying: ‘Do not go into the way of the Gentiles, and do not enter a city of the Samaritans. 6 But go rather to the lost sheep of the house of Israel.’” Matthew 10:5, 6
 
That sentiment is repeated in Matthew 15 –
 
“Then Jesus went out from there and departed to the region of Tyre and Sidon. 22 And behold, a woman of Canaan came from that region and cried out to Him, saying, ‘Have mercy on me, O Lord, Son of David! My daughter is severely demon-possessed.’
23 But He answered her not a word.
And His disciples came and urged Him, saying, ‘Send her away, for she cries out after us.’
24 But He answered and said, ‘I was not sent except to the lost sheep of the house of Israel.’
25 Then she came and worshiped Him, saying, ‘Lord, help me!’
26 But He answered and said, ‘It is not good to take the children’s bread and throw it to the little dogs.’
27 And she said, ‘Yes, Lord, yet even the little dogs eat the crumbs which fall from their masters’ table.’
28 Then Jesus answered and said to her, ‘O woman, great is your faith! Let it be to you as you desire.’ And her daughter was healed from that very hour.” Matthew 15:21-28
 
It was to Israel that Jesus first came. However, there are times when He ministered to the Gentiles, demonstrating that His word was both intended and effectual for the Gentiles. But there was a priority to be given to Israel as the stewards of the law and the bearers of the name of the Lord. After His crucifixion, He made the inclusion of the Gentiles in the continued ministry explicit –
 
“And Jesus came and spoke to them, saying, ‘All authority has been given to Me in heaven and on earth. 19 Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age.’ Amen.” Matthew 28:18-20
 
As the apostles went forth, they followed this same pattern, first going to the Jewish people as directed by Jesus in Acts 1:8 –
 
“But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth.”
 
That set pattern has been meticulously followed in Acts. In two separate instances in Acts 8 and 10, the message has gone directly to Gentiles. But the pattern has been adhered to as the gospel has gone from Jerusalem then Judea, and to Samaria. Eventually, it continued to go further as the apostles have gone out to confirm what the Jews of the diaspora from the various nations saw in Acts 2. The idea of the gospel going to the Jews first is also stated by Paul in Romans 1:16.
 
This is what Paul and Barnabas have done. They first presented the word to the Jews in Antioch of Pisidia. They will continue to do this as they go from town to town, first seeking out the synagogue. However, in Antioch, those in the synagogue have rejected the word and so Paul and Barnabas continue, saying, “but since you reject it.”
 
The words are plainly spoken to the Jews so that there can be no misunderstanding. In other words, there is probably as much of an implied questioning of them as there is a statement of fact rendered against them, “You have rejected the word. If we are incorrect about this, speak up now.” With no anticipated argument otherwise, the apostles continue, saying, “and judge yourselves.”
 
The Jews have rendered their own decision against themselves. Just as was the case in Jerusalem at the crucifixion of Jesus –
 
“When Pilate saw that he could not prevail at all, but rather that a tumult was rising, he took water and washed his hands before the multitude, saying, ‘I am innocent of the blood of this just Person. You see to it.’25 And all the people answered and said, ‘His blood be on us and on our children.’” Matthew 27:24, 25
 
The nation had called for the judgment of God to be brought against itself because it had made the judgment against itself. Paul and Barnabas are not in Antioch to convert the nation of Israel but to convince those Jews who will accept the gospel to separate themselves from the nation. These particular Jews had rejected their advances and had judged themselves “unworthy of everlasting life.”
 
The offer was made, it was that of forgiveness of sins through the death, burial, and resurrection of Jesus Christ, and – if accepted – it would have moved them from condemnation to salvation. In being saved, they would have received everlasting life. In rejecting this salvation, their condemnation remained, just as Jesus said –
 
“He who believes in Him is not condemned; but he who does not believe is condemned already, because he has not believed in the name of the only begotten Son of God. 19 And this is the condemnation, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil. 20 For everyone practicing evil hates the light and does not come to the light, lest his deeds should be exposed. 21 But he who does the truth comes to the light, that his deeds may be clearly seen, that they have been done in God.” John 3:18-21
 
In having decided this, there was no longer any point in continuing with evangelizing these Jews. But because there was a giant crowd of Gentiles there who were hungry to receive the message, Paul and Barnabas next say, “behold, we turn to the Gentiles.”
 
They had fulfilled their obligation to tell the good news of Jesus to the Jews first. They had presented Scriptural evidence and the historical account of Jesus’ works to them. They had, during their presentation, given them the simple gospel of salvation. Despite their efforts, their message was rejected. And so, to continue with the work directed for them to do in Matthew 28, they would continue speaking their message in Antioch to the Gentiles.
 
Their words now do not mean, “We only turn to the Gentiles from now on.” Rather, their main focus of attention will be the Gentiles who are so willing to hear their words. When they get to another city, they will again go directly to the synagogue and begin the process again, speaking to the Jews first and then to the Gentiles.
 
Life application: As can be easily determined from this passage, the gospel spoken to the Jews is the same one that has been (and will continue to be) spoken to the Gentiles. The difference between the ministry of Peter and that of Paul is one of focus, not content. They both have the same message, but Peter’s focus was on the Jews, particularly within the borders of Israel, but also in the areas where he traveled (see Galatians 2).
 
Paul, on the other hand, was skilled in international matters, he was a citizen of Rome, he spoke many languages (1 Corinthians 14:18), and so forth. Therefore, he was selected by Jesus to personally go further than just to the Jews. Peter was not without interaction with the Gentiles, as was minutely detailed in Acts 10, but the primary focus of his ministry was to the Jews.
 
Understanding this simple precept, and accepting it at face value, will save the student of the Bible from being drawn into truly devious teachings that have crept into the church. Such teachings attempt to divide the offering of Jesus into separate categories with separate messages. These doctrines are heretical because they introduce a false gospel, which is no gospel at all. Be careful to guard yourself against such insidious teachings.
 
Jesus! It is all about Jesus. The message is for all the world, and it is the only saving message. Hold fast to the gospel that has been offered to Jews and to Gentiles for the saving of the soul and for obtaining everlasting life.
 
Lord God, how good it is to share in Your offering of Jesus. To think that we were on the path to destruction, and You intervened to bring us back to Yourself. All we need to do is simply believe the word in order to be saved. Thank You for this simple and glorious message of reconciliation. Amen.
 

Acts 13:45

Wednesday, 25 January 2023
 
But when the Jews saw the multitudes, they were filled with envy; and contradicting and blaspheming, they opposed the things spoken by Paul.  Acts 13:45
 
The previous verse noted that almost the whole city had come together to hear the word of God. With that remembered, it now says, “But when the Jews saw the multitudes.” There are two points to consider here. The first is obviously the sheer number of people who have gathered. What a difference this would have been to the few proselytes who had come to the synagogue to learn of their legalistic rituals and consider placing themselves under the bondage of the law.
 
The second point is that the word translated as “multitudes” is ochlos. It refers not only to the great number, but the implication is a great number of common people. As Strong’s says, “by implication, the rabble.”
 
The Jews had a few proselytes that were interested in their legalistic instructions and who were probably wealthy enough to buy favor. On the other hand, Paul and Barnabas had an immense crowd of common rabble who came to hear about the gift of God, His grace that could not be purchased.
 
What would have been the most galling of all to them is that their message then meant that this throng of people was on the same standing as the Jews. And yet, they had done nothing to merit it. They had not suffered through the history the Jews had endured, they had not been kept from delightful foods such as bacon or pork chops, they had not ever observed a Passover or a Day of Atonement, and yet Paul and Barnabas were saying that Jesus was their Passover, and He was their atoning sacrifice. It would be infuriating to them to hear such things. Therefore, “they were filled with envy.”
 
The word is zelos. Probably a better translation of it would be “jealousy” or even “indignation.” The word signifies burning emotion as if boiling over. Like the Pharisees who dealt with Jesus, they would have indignantly thought that they alone merited God’s favor –
 
“Then the Pharisees answered them, ‘Are you also deceived? 48 Have any of the rulers or the Pharisees believed in Him? 49 But this crowd that does not know the law is accursed.’” Luke 7:47-49
 
Those in the synagogue looked at the law as a means to an end. They were the stewards of that law, and they were also its teachers. And more, they were “Jews by nature,” God’s chosen and set apart people. They were not “sinners of the Gentiles” (Galatians 2:15). As such, they were surely filled with their own prideful and selfish indignation. Because of this, Luke continues to refer to them, saying, “and contradicting.”
 
The word is antilegó. It is formed from anti, against, and legó, to say. Thus, this means that they were actively speaking against the words of Paul and Barnabas in a contradictory manner. When Paul spoke of grace, they would have spoken of their works. When Paul spoke of salvation in Jesus, they would say, “But the law demands condemnation for those who don’t obey.” And more, Luke next says, “and blaspheming.”
 
The word signifies to speak lightly or profanely about sacred things. Their words spoke against Jesus, and Luke calls this blasphemy. They refused to respect the name of Jesus who was clearly shown by Paul one week earlier to be Israel’s Messiah. The Scriptures testified to it, and they refused to accept what Paul said concerning Jesus’ fulfillment of the Scriptures. Thus, their words are to be considered blasphemy. Therefore, “they opposed the things spoken by Paul.”
 
Not only had Paul provided his evidence on the previous Sabbath within the walls of the synagogue, but he now openly proclaimed them to those outside of it. This was too much for the Jews to bear. If what Paul said was true, it would mean their traditions and religion were no longer acceptable to God. It is reminiscent of the words of the Jews when contemplating how to deal with Jesus –
 
“Then the chief priests and the Pharisees gathered a council and said, ‘What shall we do? For this Man works many signs. 48 If we let Him alone like this, everyone will believe in Him, and the Romans will come and take away both our place and nation.’” John 11:47, 48
 
And like those Jews at Jesus’ time who then said that it was expedient for one man to die, these Jews wanted to again crucify the name of Jesus before these Gentiles.
 
Life application: To this day, the majority of the Jews in the world have rejected Jesus. Many of them don’t care about religious matters at all. Their lives are based on their Jewish nature, not on a relationship with God in some formal manner. However, most of those who go beyond the secular and involve themselves in the religious life of their people have an attitude just like those of the synagogue in Antioch of Pisidia.
 
They feel that they merit God’s favor because of who they are as a people (His chosen), for what they do to please Him (such as being circumcised in the flesh), and for what they don’t do (“Pork chops, heaven forbid!”). Their religion is not one of grace but of works. And yet, the first father that they look to, Abraham, neither had the law, nor did he do anything to receive God’s declaration of righteousness. He simply believed the word of the Lord.
 
As this is so, and as the law came after Abraham’s justification, the law cannot be what pleases God, even if it is His personal standard of holiness. David understood this. Despite being a man under the law, a law that demanded the imputation of sin for a violation of it, he also understood that there was a state of blessing that could be obtained apart from the law –
 
“But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness, 6 just as David also describes the blessedness of the man to whom God imputes righteousness apart from works:7 ‘Blessed are those whose lawless deeds are forgiven,And whose sins are covered;8 Blessed is the man to whom the Lord shall not impute sin.’” Romans 4:5-8
 
The lesson of the Bible is that only when one trusts in the Lord and accepts His word at face value by believing what He says can he be pleasing to God. And the Lord has shown that Christ is the end of the law for righteousness to everyone who believes (Romans 10:4). If one cannot accept that, then he cannot be pleasing to God.
 
The gospel is so simple. Let us not add to it. Jesus has pleased God on our behalf. By faith in His work, we are reconciled to God. What can we add to that? Nothing! Only after that are our deeds considered acceptable to Him. Let us maintain the purity of the gospel when conveying it to others.
 
O God, thank You for Jesus our Lord. He has done all that is necessary to satisfy You. Now, we can trust in His merits and also be pleasing to You. May we never try to diminish the glorious work He has done by telling others that they need to “do” to be pleasing to You. Rather, they need to simply believe in His doing! Amen.
 

Acts 13:44

Tuesday, 24 January 2023
 
On the next Sabbath almost the whole city came together to hear the word of God. Acts 13:44
 
In the previous verse, it was noted that after the synagogue meeting, many of the Jews and devout proselytes followed Paul and Barnabas who spoke with them. Now, the passage continues with, “On the next Sabbath.”
 
The verb is a present participle and more rightly reads, “On the coming Sabbath.” This appears to then give the sense that Paul and Barnabas spent the entire week talking to the people who had followed him on the previous Sabbath. Others as well certainly joined them to hear what they had to say. By the end of the week, the news had spread enough that “almost the whole city came together.”
 
This does not mean that they came together in the synagogue. In fact, it may be that they met in an open area around the synagogue, in the street, or somewhere else. The point is that the people came out because of what Paul and Barnabas had to say.
 
This is in contrast to the regular meetings of the synagogue which had Jews and some proselytes each week. But the difference is that the message of Paul and Barnabas was not of the bondage of the law, but the freedom from the law found in Jesus Christ. And yet, it is a message directly from Scripture itself. Therefore, these people came “to hear the word of God.”
 
First, the Old Testament points to Jesus. Paul could easily speak of how the words of Scripture show this. But in speaking about Jesus as the fulfillment of those Scriptures, the apostles were led by the Spirit, just as Jesus promised. Therefore, as the Spirit gave them utterance, so they spoke out the word of God.
 
What they taught was not just words of the past that led to bondage, punishment, and even exile – as testified to by the synagogue of the Jews being in a foreign land, but of freedom, exaltation, and a home in Christ anywhere and at any time because those who worship Him do so in spirit and in truth. No wonder the whole city came out to hear this message. It was a complete contrast to what the Jews taught, even if the same Scriptures were used.
 
Life application: The message of Jesus is not one that requires those who proclaim it to put on dress shirts and a tie and walk around in a stuffy manner. It is not one that says, “If your appearance doesn’t conform to a set standard you are not qualified to teach it.”
 
One does not need to sit in a synagogue, a formal classroom, or in a church setting to seek out the message it conveys. It is a message that can be acted out on a stage, presented in a movie, read directly from the word on the beach, or pondered over in the confines of one’s own house.
 
Those who teach it can do so in homes, garages, or gymnasiums. There are no set times or days that those who come together are obligated to. There are no dietary restrictions for snack time when gathered. Those who follow Christ are not bound to the legalistic standards of others. If the precept is not taught in Scripture, it is not required.
 
Don’t add to the word through legalism. Don’t detract from it in all it proclaims. Instead, cherish the word, hold fast to it, and ponder it as the greatest treasure. The time you spend in it will never be wasted. So, spend a lot of time in it!
 
Glorious Heavenly Father, how precious is Your word. How wonderful it is to read it and to meditate upon it. It brightens up our day, illuminates our evenings, fills our hearts with joy, and leads us to a greater understanding of who You are and the care You have for Your people. Thank You for this precious word! Amen.

Believe in Jesus? Go to Heaven!

1 Corinthians 15
 
 
The Good News About Christ
15 Now, brothers, I want you to remember the Good News I brought to you. You received this Good News, and you continue strong in it. 2 And you are saved by this Good News. But you must continue believing what I told you. If you do not, then you believed for nothing.
3 I passed on to you what I received. And this was the most important: that Christ died for our sins, as the Scriptures say; 4 that he was buried and was raised to life on the third day as the Scriptures say; 5 and that he showed himself to Peter and then to the twelve apostles. 6 After that, Jesus showed himself to more than 500 of the believers at the same time. Most of them are still living today. But some have died. 7 Then Jesus showed himself to James and later to all the apostles. 8 Last of all he showed himself to me—as to a person not born at the normal time. 9 All the other apostles are greater than I am. This is because I persecuted the church of God. And this is why I am not even good enough to be called an apostle. 10 But God’s grace has made me what I am. And his grace to me was not wasted. I worked harder than all the other apostles. (But I was not really the one working. It was God’s grace that was with me.) 11 So then it is not important if I preached to you or if the other apostles preached to you. We all preach the same thing, and this is what you believed.
We Will Be Raised from Death
12 It is preached that Christ was raised from death. So why do some of you say that people will not be raised from death? 13 If no one will ever be raised from death, then Christ was not raised from death. 14 And if Christ was not raised, then our preaching is worth nothing. And your faith is worth nothing. 15 And also, we will be guilty of lying about God. Because we have preached about him by saying that he raised Christ from death. And if people are not raised from death, then God never raised Christ from death. 16 If the dead are not raised, Christ has not been raised either. 17 And if Christ has not been raised, then your faith is for nothing; you are still guilty of your sins. 18 And also, those in Christ who have already died are lost. 19 If our hope in Christ is for this life only, we should be pitied more than anyone else in the world.
20 But Christ has truly been raised from death—the first one and proof that those who are asleep in death will also be raised. 21 Death comes to everyone because of what one man did. But the rising from death also happens because of one man. 22 In Adam all of us die. In the same way, in Christ all of us will be made alive again. 23 But everyone will be raised to life in the right order. Christ was first to be raised. When Christ comes again, those who belong to him will be raised to life. 24 Then the end will come. Christ will destroy all rulers, authorities, and powers. And he will give the kingdom to God the Father. 25 Christ must rule until God puts all enemies under Christ’s control. 26 The last enemy to be destroyed will be death. 27 The Scripture says, “God put all things under his control.”[a] When it says that “all things” are put under him, it is clear that this does not include God himself. God is the one putting everything under Christ’s control. 28 After everything has been put under Christ, then the Son himself will be put under God. God is the One who put all things under Christ. And Christ will be put under God, so that God will be the complete ruler over everything.
29 If the dead are never raised, then what will people do who are baptized for those who have died? If the dead are not raised at all, why are people baptized for them?
30 And what about us? Why do we put ourselves in danger every hour? 31 I die every day. That is true, brothers, just as it is true that I brag about you in Christ Jesus our Lord. 32 If I fought wild animals in Ephesus only for human reasons, I have gained nothing. If the dead are not raised, then, “Let us eat and drink, because tomorrow we will die.”[b]
33 Do not be fooled: “Bad friends will ruin good habits.” 34 Come back to your right way of thinking and stop sinning. I say this to shame you—some of you do not know God.
What Kind of Body Will We Have?
35 But someone may ask, “How are the dead raised? What kind of body will they have?” 36 Those are stupid questions. When you plant something, it must die in the ground before it can live and grow. 37 And when you plant it, what you plant does not have the same “body” that it will have later. What you plant is only a seed, maybe wheat or something else. 38 But God gives it a body that he has planned for it. And God gives each kind of seed its own body. 39 All things made of flesh are not the same kinds of flesh: People have one kind of flesh, animals have another kind, birds have another, and fish have another. 40 Also there are heavenly bodies and earthly bodies. But the beauty of the heavenly bodies is one kind. The beauty of the earthly bodies is another kind. 41 The sun has one kind of beauty. The moon has another beauty, and the stars have another. And each star is different in its beauty.
42 It is the same with the dead who are raised to life. The body that is “planted” will ruin and decay. But that body is raised to a life that cannot be destroyed. 43 When the body is “planted,” it is without honor. But it is raised in glory. When the body is “planted,” it is weak. But when it is raised, it has power. 44 The body that is “planted” is a physical body. When it is raised, it is a spiritual body.
There is a physical body. And there is also a spiritual body. 45 It is written in the Scriptures: “The first man became a living person.”[c] But the last Adam became a spirit that gives life. 46 The spiritual man did not come first. It was the physical man who came first; then came the spiritual. 47 The first man came from the dust of the earth. The second man came from heaven. 48 People belong to the earth. They are like the first man of earth. But those people who belong to heaven are like the man of heaven. 49 We were made like the man of earth. So we will[d] also be made like the man of heaven.
50 I tell you this, brothers: Flesh and blood cannot have a part in the kingdom of God. A thing that will ruin cannot have a part in something that never ruins. 51 But listen, I tell you this secret: We will not all die, but we will all be changed. 52 It will only take a second. We will be changed as quickly as an eye blinks. This will happen when the last trumpet sounds. The trumpet will sound and those who have died will be raised to live forever. And we will all be changed. 53 This body that will ruin must clothe itself with something that will never ruin. And this body that dies must clothe itself with something that will never die. 54 So this body that ruins will clothe itself with that which never ruins. And this body that dies will clothe itself with that which never dies. When this happens, then this Scripture will be made true:
“Death is destroyed forever in victory.” Isaiah 25:855 “Death, where is your victory?    Death, where is your power to hurt?” Hosea 13:14
56 Death’s power to hurt is sin. The power of sin is the law. 57 But we thank God! He gives us the victory through our Lord Jesus Christ.
58 So my dear brothers, stand strong. Do not let anything move you. Always give yourselves fully to the work of the Lord. You know that your work in the Lord is never wasted.

Acts 13:43

Monday, 23 January 2023
 
Now when the congregation had broken up, many of the Jews and devout proselytes followed Paul and Barnabas, who, speaking to them, persuaded them to continue in the grace of God. Acts 13:43
 
The previous verse showed that Paul had finished his discourse with those in the synagogue and that when the synagogue was ending, he was surrounded by those who wanted to hear more. That continues, beginning with the words, “Now when the congregation had broken up.”
 
The words should read as the Greek, “Now when the synagogue had broken up.” What was probably the case here is the same as happens in churches around the world. There is a time when people talk on the way out the doors. They may ask whoever spoke to give them a little more insight into what they had heard. They may want to set up a meeting during the week to get to know someone else better, or whatever. That is what happened in the previous verse. Now, even after the synagogue was entirely dismissed, it says that “many of the Jews and devout proselytes followed Paul and Barnabas.”
 
The word “devout” is incorrect. It is not an adjective, but a present participle verb – “many of the Jews and worshipping proselytes.” Paul and Barnabas were no longer at the synagogue but were probably on their way to get something to eat or maybe turn in at their place of lodging, and yet, they were being thronged by those who attended the synagogue. What had been heard made such an impact on them, positively or otherwise, that they could not let the matter rest without discussing it further. In their response to the crowd, it next says, “who, speaking to them.”
 
In other words, this is referring to Paul and Barnabas. They have preached the message of God’s grace to the people. They have noted the insufficiency of the Law of Moses to justify anyone (Acts 13:39), and they have given the warning of what will happen if this message of grace is ignored. Hence, their main admonition to this curious group is to continue in that grace. Luke confirms this, saying that Paul and Barnabas “persuaded them to continue in the grace of God.”
 
In essence, “Grace has been proclaimed to you. It is the saving grace of God in Christ reconciling the world to Himself apart from deeds of the law. Now, you are expected to believe that simple message and to continue in it henceforth.”
 
As this is what they implored the people, we too should remember what that message was –
 
Jesus died for the sins of the people (Acts 13:28, 29 & 38)Jesus was buried (Acts 13:29, etc.)Jesus rose again (Acts 13:30, 34, & 37)
 
This is the gospel. This is the only gospel. It is a gospel that is directed to Jews and to Gentiles alike. No other gospel can restore man to God. Continue in the grace of that glorious message.
 
Life application: One point about Paul’s speech to those in Antioch helps settle a matter concerning the gospel he gives in 1 Corinthians 15. There, Paul uses the term “according to Scripture” to define certain things –
 
“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.”
 
It is obvious that the words “died for our sins” is qualified by “according to Scripture.” Paul is saying that Scripture itself testifies to the fact that Jesus would be crucified for the sins of His people. However, what do the words qualify in the second clause? Is it that He was buried and rose again or is it that He was buried and rose again the third day? In other words, is Paul simply supplementing the main thought “buried and rose again” with the words “the third day” or are the words “the third day” a part of what is necessary to be heard and believed?
 
The answer is surely the former. Paul is never recorded as having mentioned the third day in Acts 13 when he presented the gospel to those in Antioch of Pisidia. It is true that there are types and shadows of a third-day resurrection given in the Old Testament, such as in Genesis 22, but the words “the third day,” despite having significance to the narrative, are not a necessary inclusion of a gospel presentation. This is evident from what is said in Acts 13 and elsewhere.
 
Remember this simple gospel message and beware of anyone who would try to corrupt it in any way. Paul and Barnabas asked their hearers to continue in the grace of God. Please! Forever and always do likewise. Trust in Christ, rest in Christ, and be filled with the knowledge that you are saved by the precious blood of Jesus Christ. Nothing else will do. Continue in this always.
 
O God, how wonderful it is to hear the words of release! We have an infection in us, sin. It is debilitating, it is deadly, and it is terminal. And yet, You have provided the cure. It can no longer harm, it can no longer kill, and in our healing, we have been granted eternal life. And it is all by the work of Another! Jesus has done it all. Thank You, O God, for Jesus Christ our Lord through whom Your grace is bestowed upon Your people. Hallelujah and amen!