Acts 3:19-26, Covenant Redemption

[19] “Repent therefore and be converted, that your sins may be blotted out, so that times of refreshing may come from the presence of the Lord, 20] and that He may send Jesus Christ, who was preached to you before, 21] whom heaven must receive until the times of restoration of all things, which God has spoken by the mouth of all His holy prophets since the world began.  22] For Moses truly said to the fathers, ‘The LORD your God will raise up for you a Prophet like me from your brethren.  Him you shall hear in all things, whatever He says to you. 23] And it shall be that every soul who will not hear the Prophet shall be utterly destroyed from among the people.’  24] Yes, and all the prophets, from Samuel and those who follow, as many as have spoken, have also foretold these days. 25] You are sons of the prophets, and of the covenant which God made with our fathers, saying to Abraham, ‘And in your seed all the families of the earth shall be blessed.’  26] To you first, God, having raised up His Servant Jesus, sent Him to bless you, in turning away every one of you from your iniquities.” 

As Peter begins to come to the end of his explanation to the people, he gives four reasons why they should repent and be converted. The first one, which we looked at in our last post, is the return of Christ, about which Peter will have some more to say.  The other three reasons form the basis for this post.

1. Certain Retribution, vs. 22, 23.

Peter builds on his statement in v. 21 concerning the revelation of God through the mouth of His holy prophets by quoting Deuteronomy 18:15-19. showing that from the very beginning of Israel as a nation, God had foretold the coming of One with authority.  Indeed, from the very beginning of human history, God had foretold of such a One.  When our first parents sinned in the Garden, God told the instrument of their sin, that is, the serpent,

“And I will put enmity
Between you and the woman,

And between your seed and her Seed;
He shall bruise your head,
And you shall bruise His heel.”
Genesis 3:15.

Though later prophesies expand on this idea, this verse contains the whole of prophetic revelation about the Coming One:  enmity and conflict.

Jacob’s descendants, having been more or less forced to move to Egypt, at first found themselves respected and honored.  This did not last and they eventually found themselves persecuted and enslaved.  At the appointed time, God raised up Moses to deliver the people.  At Sinai, where Israel was transformed from a motley rabble into an organized nation, the people were terrified at the manifestation of God, and wanted someone as a go-between.  Moses was the one God chose, through whom He gave the Law, the Mosaic Covenant.  At the giving of that Law, God said, “What they have spoken is good.   I will raise up for them a Prophet like you from among their brethren, and will put My words in His mouth, and He shall speak to them all that I command Him.  And it shall be that whoever will not hear My words, which He speaks in My name, I will require it of him,” Deuteronomy 18:18, 19.

The clear implication is that Jesus Christ is this Prophet and to reject Him is to bring down certain judgment, v. 23.

2. Covenant Promises, v. 24.

“All the prophets, from Samuel….have also foretold these days.”

“These days”….

Do “these days” refer to what is known as “the church age,” and is Peter telling his audience that all the OT promises are “fulfilled in the church” and, as a consequence, there is no further or future blessing for Israel?

If you’ve ready very many of my posts, you know that I don’t believe that to be true.

In the first place, vs. 25, 26 indicate that these unsaved Jews did indeed have an interest in the OT covenants.  Granted, repentance was required of them, but even in the OT, relationship with God hinged on a satisfactory answer to the sin question, as seen in all the offerings and in the Tabernacle and later the Temple.  Relationship to God, as we understand that term, in any time in human history since the Fall, has never been and never will be apart from redemption from sin.

Second, Peter preached just a few weeks or so after the Crucifixion and Resurrection.  Early believers had no inkling of such a long period of time until the Second Coming as we ourselves have seen, nor of a body called “the church,” in which people would come to God through the Lord Jesus and not through the offerings and ceremonies of the Old Testament.  This is the whole thrust of the book of Hebrews, explaining to believing Jews the place, the purpose and, yes, the putting aside, of their beloved Mosaic heritage, or perhaps rather, the flowering and fulfillment of what that heritage foreshadowed.

The early disciples were vitally interested in the “time” element.  Cf. the disciple’s question and our Lord’s response in Acts 1:6, 7, “Lord, will You at this time restore the kingdom to Israel?” and He said to them, “It is not for you to know times or seasons, which the Father has put in His own authority.”  According to Peter, the time element was also of surpassing interest to the OT prophets, 1 Peter 1:10, 11.  This was partly because of such seemingly contradictory things as the sufferings of Christ, and the glory that should follow.  But when did it follow?

Further, OT prophecy is filled with “time” references:  the 400 year servitude in Egypt, the 70 year captivity, Daniel’s 70 weeks, as well as Daniel  12:5-12 and Hosea 3:4, 5.

At this time, all Peter knew for certain was that Jesus had been crucified, raised again, ascended into heaven, and that He was coming again.  Perhaps the early church, as seen in its communal attitude, believed that that Return would be very soon.

Therefore, we believe that “these days” refers not the church age, but rather to Peter’s own time and the early believers’ anticipation of and preparation for the return of the Lord Jesus.  Only as Paul came onto the scene and it became evident that the nation of Israel in general would continue to reject Jesus as their Messiah, was further revelation given to the churches and it became apparent that more time might elapse before the Second Coming than was first thought, although that Coming is always viewed as “imminent” in the New Testament.

The final reason Peter gave for them to repent was their –

3. Covenant relationship, v. 25.

“You are the sons…of the covenant which God made with our fathers, saying to Abraham, ‘And in your seed all the families of the earth shall be blessed’.”  Peter also mentioned “the God of Abraham, Isaac and Jacob” in v. 13.  In this way, he reminded them that they were the beneficiaries and successors of the promises made “to the fathers” through “the prophets.”  At the same time, he cautions them that these blessings do not simply automatically flow from parent or ancestor, but that the ultimate intent of God’s dealings with them, and with us, is that people might be turned from their iniquities.  This can only be done on a personal, individual basis: every one of you.

Advertisements

Acts 3:11-18, “His Name”

11] Now as the lame man who was healed held on to Peter and John, all the people ran together to them in the porch which is called Solomon’s, greatly amazed.  12] So when Peter saw it, he responded to the people: “Men of Israel, why do you marvel at this?  Or why look so intently at us, as though by our own power or godliness, we had made this man walk?  13] The God of Abraham, Isaac, and Jacob, the God of our Fathers, glorified His servant Jesus, whom you delivered up and denied in the presence of Pilate, when he was determined to let Him go.  14] But you denied the Holy One and the Just, and asked for a murderer to be granted to you, 15] and killed the Prince of life, whom God raised from the dead, of which we are witnesses.  16] And His name, through faith in His name, has made this man strong, whom you see and know.  Yes, the faith which comes through Him has given him this perfect soundness in the presence of you all.

17] “Yet now, brethren, I know that you did it in ignorance, as did also your rulers.  18] But those things which God foretold by the mouth of all His prophets, that the Christ should suffer, He has thus fulfilled.

Our last post looked at the healing of the man born unable to walk, and the amazement of the crowd which witnessed the healing.  Today we look at Peter’s refusal to “take credit” for it and some of the other things which happened.

In the first place, Peter did indeed refuse to “take credit” for it.  He said, “Why do you marvel at this?  Or why look so intently at us, as though by our own power or godliness we had made this man walk?” v. 12, emphasis added.  Instead, he turned the attention of the crowd away from himself and John and even from the miracle and the healing back to what he had preached at Pentecost.  “They,” that is, the nation as represented by the rulers and leaders, and perhaps some of Peter’s present crowd had been there at the Crucifixion as well – “they” had delivered up and denied the One who ultimately had healed the man.  Added to their guilt was the fact the Pilate was determined to let Him go, but the crowd that was there insisted with a great uproar, cf. John 19:12-16.  The fact that Pilate himself was weak took nothing away from the guilt of the crowd, v. 13.

They denied the Holy One and the Just, and asked for a murderer to be granted to you, v. 14.  This denial is mentioned twice.  To make it worse, they denied their own Messiah in the presence of a Gentile ruler.  Not only that, but they preferred a murderer.

This denial was further intensified by Who He was whom they denied:  “the Holy One and the Just” or “righteous,” a clear reference to Deity.  This One was the “Giver” of life, as opposed to Barabbas, who was a “taker” of life.

“They” may have denied the Lord Jesus, but God glorified His Servant Jesus, and raised Him from the dead, vs. 13, 14.  Some people might be bothered by our Lord being called a servant, but that’s how Isaiah 53:11 portrays Him, My righteous Servant.

He Himself once said,  “For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many,” Mark 10:45; Matthew 20:28.

Further, “God…raised Him from the dead.”  As the NT emphasizes, the Resurrection is the distinguishing mark of Christianity.  It is the reason for the hope we have, 1 Corinthians 15.

In v. 16, Peter said that it was “His name, through faith in His name, that has made this man strong.”  Through the crucifixion, the “name” of Jesus has acquired “infamy.”  Yet it was this very name, or rather the Person whose name it is, that provided the power to heal this man.  This DOES NOT mean simply “saying” the name of Jesus, as some sort of magic talisman or abracadabra.  It is not a ritual or an exorcism.  It is a recognition of and submission to that Name to which Scripture tells us every knee should bow, of those in heaven, and of those on earth, and of those under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father, Philippians 2:9-11.

Men today may argue over “the Lordship of Jesus” or what they deride as “Lordship salvation,” as if they can receive salvation from our Lord, but reject the Lord Himself.  The time is coming when that will not be possible.

Acts 3:1-10, An Incident of Healing.

1] Now Peter and John went up together to the temple at the hour of prayer.  2] And a certain man lame from his mother’s womb was carried, whom they laid daily at the gate of the temple which is called Beautiful, to ask alms of those who entered the temple;  3] who seeing Peter and John about to go into the temple, asked for alms.  4]  And fixing his eyes on him, with John, Peter said, “Look at us.”  5] So he gave them his attention, expecting to receive something from them.  6] Then Peter said, “Silver and gold I do not have, but what I do have I give you:  In the name of Jesus Christ of Nazareth, rise up and walk.”  7] And he took him by the right hand and lifted him up, and immediately his feet and ankle bones received strength.  8] So he, leaping up, stood and walked and entered the temple with them – walking, leaping, and praising God.  9] And all the people who saw him walking and praising God.  10] Then they knew it was he who sat begging alms at the Beautiful Gate of the temple; and they were filled with wonder and amazement at what had happened to him. 

Our post today isn’t so much about this man and his miraculous healing, though we look at it, but about the idea of healing and those who claim to have that gift and ministry.  Before we start, I do believe in divine healing.  God can heal any disease or deformity.  He often does.  I just don’t believe in “divine healers,” for reasons given in the post.

In ch. 2:42-47, we have a general statement about the activity of the early church, as well as the attitude of the people and rulers toward it.  We believe chapters 3 and 4 give only one incident out of many which could have been given.

Some general observations:

1. It is obvious that God can, and does, “heal.”  This isn’t in question at all.  What is questionable is the way some approach it as a “ministry.”

2. Whether in the Gospels or in Acts, healing seem to have been given to those obviously and absolutely without hope, humanly speaking, Luke 8:43; John 5:2-5, etc.  The Lord or the disciples never just cured a cold.

3. Perhaps because of this “selectivity,” as well as their obviousness, these healings were indisputable.  The evidence was open and available to all, cf. Acts 4:14.

4. These healings were almost always public.  In our text, it was right in the temple area, a place thronged with people, v. 1.  Even in the raising of Dorcas, Acts 9:36-42, though the actual miracle was done privately, v. 40, there was a public presentation of her immediately afterward, v. 41.

5. From this incident in Acts 3, we note a certain decorum, if you will.  Even though the healings were public, there was a certain restraint.  There was no sensationalism, no “circus atmosphere.”  The early church did not mount an advertising campaign to capitalize on these marvels.  There were none who wanted to be known as “healers.”

6. In line with the above, these healings were spontaneous.  There was no advance preparation, publicity or promotion by the church.  They did not get together a “healing crusade.”  There seems almost to be an “off-handedness” about the whole things, as if “healing” were not preeminently important.  In the case before us, Peter and John were on their way to worship and, if there had been no commotion, would have  simply continued on their way.

7. The healings were done in order that Christ might be glorified and the Gospel verified, Acts 3:13; Mark 16:18.

8. Perhaps most importantly, these healings were healings.  There was nothing like what I heard about from a preacher friend.  One of his friends, in a wheelchair, was complaining of a certain ache.  He went to a “healing meeting.”  When my friend next saw him, still in the wheelchair, he exclaimed, “I’ve been healed!”
“What do you mean?” questioned my friend.
“I don’t ache any more!” was the reply.
If this gentleman had truly been healed after the New Testament manner, he would not have needed the wheelchair!

Acts 2:40-46, “They Continued”

40] And with many other words he testified and exhorted them, saying, “Be saved from this perverse generation.”  41] Then those who gladly received his word were baptized; and that day about three thousand souls were added to them.  42] And they continued steadfastly in the apostles’ doctrine and fellowship, in the breaking of bread, and in prayers.  43] Then fear came upon every soul, and many wonders and signs were done through the apostles.  44] Now all who believed were together, and had all things in common, 45] and sold their possessions and goods, and divided them among all, as anyone had need.

46] So continuing daily with one accord in the temple, and breaking bread from house to house, they ate their food with gladness and simplicity of heart, 47] praising God and having favor with all the people.  And the Lord added to the church daily those who were being saved. 

Verses 14 through 39 give us only a small portion of of what Peter said to the crowd who gathered as a result of the commotion surrounding the pouring out of the Holy Spirit.  The thrust of what he said is found in v. 40, which says that with many words he testified and exhorted them, saying, “Be saved from this perverse generation.  His words didn’t fall on deaf ears as we read that three thousand souls were converted to the Lord.

The thing that I find interesting is the fact that they “continued” is mentioned twice, in vs. 42 and 46.  This is the great distinguishing mark of true believers in the Lord Jesus, for there are many who draw back unto perdition, Hebrews 10:39.  It’s the characteristic of His people mentioned by our Lord, John 8:31, Then Jesus said to those Jews who believed Him, “If you abide in My word, you are My disciples indeed.”  He’s not saying that they remain His disciples, or that they become His disciples, but that they are His disciples.  This reminds us of an earlier incident in His life, recorded in John 2:23-25, Now when He was in Jerusalem at the Passover, during the feast, many believed in His name when they saw the signs which He did.  But Jesus did not commit Himself to them, because He knew all men, and had no need that anyone should testify of man, for He knew what is in man. 

We have such a shallow view of salvation.  As long as one makes some sort of  “profession of faith,” or even might have, well, that seems to be enough.  I saw an example of this just the other day.  The media has been filled with the terrible events which happened in Las Vegas.  Of the man identified as the shooter, one pastor wrote, “Now it is possible that he was saved, that he had believed on Jesus at one point in his life.”  Then this pastor wrote, as this man was preparing to shoot, “in those moments, he was not right with God, regardless of his salvation.”

Now, I grant that, generally speaking, we can’t know for certain the spiritual condition of any particular person.  However, Scripture says, you know that no murderer has eternal life abiding in him, 1 John 3:15.  So, while it is “possible” that this man was “saved,” it doesn’t seem very likely.  He doesn’t seem to have been “continuing”.

We read of these early believers in Acts 2, that they continued, emphasis added.  Verse 42 gives us four examples.

1. apostles’ doctrine.  Since the apostles were still alive, this was possible.  The word translated “apostle” basically means “one who is sent.”  In that respect, any true Christian might say he or she is “an apostle.”  However, there are no “Apostles” in the sense that the twelve were Apostles.  There are no people giving new revelations of Scripture or “messages from God.”  Today, we have the Scriptures.  Our question must be, What does the Scripture say? Romans 4:3, not what does this or that preacher or teacher say?  What does “the church” say?

What does God say, as given in His Word?

2. and fellowship.  This seems to be tied in with the first item:  “apostles’ doctrine and fellowship.”  There’s an old saying, which I’ve turned around somewhat:  “the feathers with whom you flock show what kind of a bird you are.”  What kind of people do we like to be around, to associate with?  That’s a reflection of who we are.  These is Acts 2 wanted to be with God’s people.

3. in the breaking of bread.  Perhaps what we call communion or the Lord’s Supper and ordinary meals were together.  Our Lord instituted His Supper at the meal of the Passover, Matthew 26:26.

4. and in prayers.  The hallmark of the NT church.

Verses 44, 45 tell of another aspect of the early church:  they were together, and all things in common, and sold their possessions and good, and divided them among all, as anyone had need.  Karl Marx used these ideas as a basis for his views on government.  Many others have tried “communal” living of various sorts.  However, especially as it regards communism and other socialist ideas, there are some things to keep in mind about this “community of goods.”

1. It was voluntary.  There is no evidence that this was a “forced” sharing, as in communism.  The government wasn’t involved at all.  Nor does it have anything to do with the current idea of “making the rich pay their fair share.”  It was voluntary,

2. It seems to have been temporary.  We don’t read of this past chapter 6, though the NT is filled with efforts of Paul and others to relieve the necessities of the saints.

3.  It didn’t work, as we see in chapter 6:1, which tells us of the beginning of “deacons.”  We’ll have more about this when we get to that chapter.

It could be this came about because those early disciples believed that the Lord would return very soon.  They had no inkling of “the church,” at least as we know it, or of the time interval between the Ascension and the Return.  We still don’t know of that interval, though that doesn’t stop speculation.  Just a few weeks ago, there were two different such speculations of facebook, both saying that such-and-such was the date on which our Lord would return, and both were wrong.  You’d think, after nearly 2000 years of such misses, that folks would give up trying to figure it out.  He may come before I get done with this post.  He may not come until our grandchildren’s grandchildren are alive.  In the meantime, there are things for us to do.

Verses 46 and 47 gives us a final summary.  The split between Jew and Christian had not yet happened.  As we said earlier, the early church was Jewish.  It wasn’t really until Paul that the Gospel really began to be preached to Gentiles – usually with Jewish opposition.  It was still a time of Apostolic miracle and ministry, a time of generosity and grace.  A time of joy and happiness.  A time of great salvation, as the last verse tells us.  It was a daily occurrence, no special meetings or anything, just apparently the result of the way these early Christians lived.

They continued.

Acts 2:37-39: “What Shall We Do?”

37] Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, “Men and brethren, what shall we do?”

38] Then Peter said to the , “Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit.  39] For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call.” 

These verses record the response of the crowd to Peter’s impassioned explanation of what had happened earlier with the outpouring of the Holy Spirit, as well as his declaration that the One whom they had crucified was not a criminal, but was in fact their Messiah.

These verses are among some of the most well-known verses in Scripture.  But do they really teach what is so commonly said of them?

For example, I’ve heard a preacher tell his audience, “Repent, every one of you, and be baptized for the remission of sins.”  I was in a Bible study at a home and a young woman was baptized in the pool in the backyard.  When the ceremony was over, the teacher said that the young woman’s sins were at the bottom of that pool.  I’m afraid I didn’t appreciate the moment because my first thought was, “Boy, I don’t want to go into that water!”  It’s not really funny.

In the first place, this is not a general command for all audiences and all time.  Peter never repeated it in his preaching.  In fact, in his next recorded preaching, he told his audience, “Repent therefore and be converted, that your sins may be blotted out,” Acts 3:19.  In that lengthy record, there isn’t one reference to baptism.  And Paul one time said, “I thank God that I baptized none of you except Crispus and Gaius,… For Christ did not send me to baptize, but to preach the gospel, 1 Corinthians 1:14, 17.  This seems a strange statement if baptism is essential to salvation.

The question asked by these men is not, “What must we do (to be saved)?” but, “In regard to our guilt with regard to the crucifixion of Christ, what is to be done?”  It is a question in a specific historical context.  Messiah had been rejected by the nation, as represented by the high priest and other officials who had orchestrated His arrest and death.  Peter is saying that these men must reject the counsel of the nation and receive this One as their Lord and Christ.

As far as baptism goes, it is indeed important.  After all, it was commanded by our Lord, Matthew 28:19.  But Peter himself fixes its place regarding salvation once and for all, in Acts 10 and the account of the conversion of Cornelius the centurion.  Baptism is to be the believer’s “profession of faith,” not going forward or raising the hand or any of the many other things men have dreamed up.

Without getting into all of Acts 10, we read in v. 44, While Peter was still speaking these words, the Holy Spirit fell upon all those who heard the word.  Peter never got to “finish”.  He never got to give an altar call or an invitation.  He never got to ask if they would like to “accept Jesus,” the things we think necessary in our time.  But that they were saved was beyond doubt, for they heard them speak with tongues and magnify God, v. 46a.

Then Peter answered, “Can any forbid water, that these should not be baptized who have received the Holy Spirit just as we have?”  vs. 46b-47 (emphasis added).

Unless we are to believe that lost people can receive the Holy Spirit, it seems to me that this verse forever puts to rest the idea that people must be baptized in order to be saved.

The other teaching that is used from these verses is found in v. 39, where Peter said, “For the promise is to you and to your children….”  Thus, we are told that just as children were included in the blessings of the Old Covenant – the Mosaic law and circumcision – so they are included in the blessing of the New Covenant – and infant baptism.

This view doesn’t recognize the differences in those two covenants.  Without going into great deal – we covered this in our series on infant baptism – the Mosaic Covenant, or the Law, was national and corporate.  The individual Israelite did indeed have a responsibility to obey Moses, but he had a “relationship” with God simply because he was a member of the nation.  Circumcision was the sign of that relationship, but had nothing whatever to do with the man’s spiritual condition.  Under the New Covenant, the relationship is individual and personal.  It has nothing to do with which “nation” you belong to, your heritage or your parents, and everything to do with your spiritual condition.  It was to one who probably had everything the Old Covenant had to offer, if we can put it like that, to whom our Lord said, “You must be born again.”

Beyond that, v. 39 itself has information about this:  “For the promise is to you and to your children, and to all who are afar off, as many as our Lord shall call.”  If we are to baptize our infants on the basis of this verse, then what are we to do with those who are “afar off.”  Are we to baptize them, as well?

You see the difficulty.  It seems to me from Ephesians 2:11-13, that Peter is including both Jews – “you and your children” – and Gentiles – those who are “afar off” – in the provision and possibility of “the promise.”  The early church, which was composed of Jews, had a hard time accepting the “availability” of the Gospel message.  After all, Israel had been the only nation God had chosen for Himself.  If one came to God, he had to do it through Israel.  It had been like this for centuries.  “Gentiles” were cursed and Israel had gotten into trouble more than once for being friendly with them.  It was a radical and unheard-idea for a Jew of that time that Gentiles could be blessed as “Gentiles”.

Besides, Peter himself continues with a qualification in this verse – “even as many as the Lord will call.”  In other words, those who have been saved.  They and they alone are the Scriptural and proper candidates for baptism.

Acts 2:24-36, “…God Disposes.”

24] “whom God raised up, having loosed the pains of death, because it was not possible that He should be held by it.  25] For David says concerning Him:

‘I foresaw the LORD always before my face,
For He is at my right hand, that I may not be shaken.
26] Therefore my heart rejoiced, and my tongue was glad;
Moreover my flesh also will rest in hope.
27] For You will not leave my soul in Hades,
Nor will you allow Your Holy One to see corruption.
28] You have made known to me the ways of life;
You will make me full of joy in Your presence.’

29] “Men and brethren, let me speak freely to you of the patriarch David, that he is both dead and buried, and his tomb is with us to this day.  30] Therefore, being a prophet, and knowing that God has sworn with an oath to him that of the fruit of his body, according to the flesh, He would raise up the Christ to sit on his throne, 31] he, foreseeing this, spoke of the resurrection of the Christ, that His soul was not left in Hades, nor did His flesh see corruption.  32] This Jesus God has raised up, of which we are all witnesses.  33] Therefore being exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He poured out this which you now see and hear.

34] “For David did not ascend into the heavens, but he says himself:

‘The LORD said to my Lord,
“Sit at My right hand,
35] Till I make Your enemies Your footstool.’ “

36] “Therefore let all the house of Israel know assuredly that God has made this Jesus, whom you crucified, both Lord and Christ.”  (NKJV)

One of the Scriptures for our last post was Acts 2:23, where Peter has accused his audience that they “by lawless hands, [had] crucified, and put to death” the Lord Jesus, even though it had been evident that His was no ordinary life.

Perhaps the religious leaders who were behind the crucifixion of our Lord rubbed their hands in glee at the idea that finally they were rid of this One who had been a thorn in their sides for three or more years.  Little did they know!  John 11:48 reveals some of their reasoning; they were concerned for their own prestige and power in the nation.  The “removal” of Jesus of Nazareth was considered necessary for the preservation of these things.  And for a few days, it seemed they were right.

However, God’s purpose concerning Christ is an eternal purpose, Ephesians 1:4; 2:7; 3:11, spanning from eternity past, if we can put it like this, into eternity future.  See also Ephesians 2:7.  The events of a few days, months, or even years, are just threads in the eternal tapestry God is weaving.

In thinking of the death of Christ, Peter boldly proclaimed, “It was not possible that He should be held by it, v. 24.  As proof, in vs. 25-28 he quotes Psalm 16:8-11, speaking in those verses of being in the Lord’s presence in heaven, v. 25, then that “his” soul would not be left in Hades, nor would “his” body see corruption, vs. 26, 27.

Just in passing, there are some who knock on your door who claim that “Hades” is merely the the physical grave.  This really isn’t the place to get into that, except to say this.  In Luke 12:4, 5, our Lord said, “And I say to you, My friends, do not be afraid of those who kill the body, and after that have no more that they can do.  But I will show you whom you should fear:  Fear Him who, after He has killed, has power to cast into hell; yes, I say to you, fear Him.”  It’s obvious from these verses that more than simple burying in the ground is in view.

Then, lest it should be thought that David was speaking merely of himself, Peter continues that he is both dead and buried, and his tomb is with us to this day, v. 29.  Obviously, his body had seen corruption.  In Psalm 16, Peter says, David wasn’t referring to his own body, but to the body of “the Christ,” the Messiah, who would indeed die and be buried, but not be there long enough for His body to begin to decay.  Hence, the importance of “three days and three nights” in our Lord’s death and burial.  Jewish tradition believed that the body didn’t begin to decay until the fourth day.  So Psalm 16 refers to our Lord, whose soul was not left in Hades, not did his flesh see corruption,  v, 31.

In addition, God had made some promises to David.  We read of these in 2 Samuel, where God said to David,

“When your days are fulfilled and you rest with your fathers, I will set up your seed after you, who will come from your body, and I will establish his kingdom.  He shall build a house for My name, and I will establish the throne of his kingdom forever….And your house and your kingdom shall be established forever before you.  Your throne shall be established forever,”  2 Samuel 7:12, 13, 17, emphasis added.

While it could be said that some of this refers to Solomon – who did indeed build a “house” for God’s name – David himself seems to have recognized something more was involved.  In v. 19, in praying to and thanking God for this overwhelming revelation, David said, “…and You have also spoken of Your servant’s house for a great while to come.”  

There’s some discussion about the phrase, “according to the flesh,” in Acts 2:30, but I don’t think it makes any difference.  According to Peter, David knew that the Messiah, a physical descendant of his – “the fruit of his body” – would one day sit on his throne.

Having been raise from the dead, Jesus ascended and, Peter says, “being exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He poured out this which you now see and hear.” v. 33.

Thus, the apostles weren’t drunk; they had been recipients of the promise made to them by the Lord Jesus even before He was crucified, John 14: 16-18, “And I will pray the Father, and He will give you another Helper, that He may abide with you forever – the Spirit of truth, whom the world cannot receive, because it neither sees Him nor knows Him; but you know Him, for He dwells with you and will be in you.  I will not leave you orphans; I will come to you.”   This last He did in the person and power of the Holy Spirit.

But Peter isn’t quite finished.  As for the Lord Himself, He has been seated at the Father’s right hand, v. 34, “waiting expectantly” for the Father to put down His enemies, those, for example, who cried out for His crucifixion, whose spiritual descendants we see today all around us who demand the removal of any vestige of reference to Biblical truth.  Those who heard Peter were reminded that even though they had crucified the Lord Jesus, God had made Him “both Lord and Christ.”  One day, when He returns to this sin-ruined world, that will become obvious.

God is faithful to His promise.

Acts 2:1-13: Pentecost…Fully Come

1] When the Day of Pentecost had fully come, they were all with one accord in one place.  2] And suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled the whole house where they were sitting.  3] Then there appeared to them divided tongues, as of fire, and one sat upon each of them.  4] And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance.

5] And there were dwelling in Jerusalem Jews, devout men, from every nation under heaven.  6] And when this sound occurred, the multitude came together, and were confused, because everyone heard them speak in their own language.  7] Then they were all amazed and marveled, saying to one another, “Look, are not all these who speak Galileans?  8] And how is it that we hear, each one in our own language in which we were born?  9] Parthians and Medes and Elamites, those dwelling in Mesopotamia, Judea and Cappadocia, Pontus and Asia,  10] Phrygia and Pamphylia, Egypt and the parts of Libya adjoing Cyrene, visitors from Rome, both Jews and proselytes,  11] Cretans and Arabs – we hear them speaking in our own tongues the wonderful works of God.”  12] So they were all amazed and perplexed, saying to one another, “Whatever could this mean?”

13] Others mocking said, “They are full of new wine.” 

Acts 2 records a watershed event in the history of the church:  the pouring out of the Holy Spirit.  Unlike those instances in the OT where the Spirit came upon God’s people for a limited time and a specific task, for example, 2 Chronicles 15:1, the Spirit came upon these believers to indwell them permanently.  Like the Crucifixion, it was a one-time event.  Christ doesn’t have to die for each new generation and the Spirit doesn’t have to come in such an overt way for them.  Christ has died and the Spirit has come.  He indwells each believer as a guarantee of each believer’s final arrival in heaven and as the “firstfruits” of our relationship with God as His children:

2 Corinthians 1:22, who [God] also has sealed us and given us the Spirit in our hearts as a guarantee.

2 Corinthians 5:5, Now He who has prepared us for this very thing [the victory of eternal life over mortality, vs, 1-4] is God, who also has give us the Spirit as a guarantee.

Ephesians 1:14, who [the Spirit] is the guarantee of our inheritance until the redemption of the purchased possession, to the praise of His glory.

In these three verses, the KJV has “earnest” for “guarantee.”  I think I like this word better.  An “earnest” is a down-payment on something, or at least that’s what it used to be called.  At least to me “guarantee” doesn’t really have the same impact.  When my wife and I bought our present house, we had to give the owner some money to seal the deal, as it were.  It was our “earnest.”  This was our promise to buy the house, which we did.  It was also his promise to sell us the house.  By the grace of God, we now own it free and clear.

The Holy Spirit is God’s down payment, if you will, on the eternal blessings He has promised to His people.  But, unlike our lengthy time of paying for the house, the payment for our redemption was made all at once by the Lord Jesus on Calvary.  By the grace of God, salvation is ours, free and clear.

In the case of the house, that doesn’t mean that there isn’t “upkeep”.  I need to get out and mow the yard once more before winter gets here.  We recently had the house painted.  We’ve had the roof replaced and the sewer lines cleaned out.  But the house is ours.

So it is with salvation.  There is “upkeep”.  This does NOT mean that we have to “keep” it or else we might lose it.  It’s ours, free and clear.  But, as with the house, there are things to do as Christians:  prayer, Bible study, fellowshiping with other believers, faithfulness during the week and not just on Sunday.

On this first Pentecost, what happened to the believers?  They were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance, v. 4.

“Other tongues.”  What does this mean?  Was it just gibberish, or “angel tongues,” or something else?   Luke clearly tells us.  In v. 5, the crowd drawn by the sound of the “rushing mighty wind,” v. 2, heard them speak in their own language, v. 6.  Then Luke lists 17 languages understood by those who heard the disciples.

This astonished the crowd because it was evident that these disciples were Galileans, v. 7.  Galilee was in the northern part of Israel, next to Gentile territory.  In fact, it was called Galilee of the Gentiles, Isaiah 9:1; Matthew 4:15.  Galileans were considered uncouth and ignorant, without learning and speaking even their own language clumsily and without grace.  Yet here were these men, speaking foreign languages, and, we might imagine, doing so quite fluently, though Luke doesn’t specifically tell us that.

This brings us to what they were talking about: the wonderful works of God, v. 11.

“The wonderful works of God.”

We’re not told which of these works are included, but I think there’s a lesson here, nonetheless.  Our world and culture is awash with skepticism and unbelief.  We’re told that this world just happened, that it evolved from nothing into the wonder we see all around us.  There is no God, no rhyme or reason for anything, it just happens.  The Bible is just another religious book, subject to human wisdom and scholarship.  There are no absolutes (except that one!), everything is just what culture and society say and accept.  We see the results of that teaching in the degeneracy and violence all around us.

We need to return to a Biblically-based preaching and teaching.  This world didn’t just happen; in the beginning, God created the heavens and the earth, Genesis 1:1.  Man didn’t “evolve” from lesser creatures; he was created as a direct and unique act of God, Genesis 1:26, 27.  Death entered for no other reason than man sinned, Romans 5:12.  There are absolutes; man is accountable.  There are a heaven and a hell, and there’s only one way to enter the one and to escape the other:  faith in the Lord Jesus, Acts 4:12.

Some received the message, others mocked, saying, “These men are drunk!”

Lord willing, we’ll see Peter’s response to this jibe in our next post.  Continue reading