Superior Word Daily Devotional on the Book of Acts

[PrisonerOfHope]

Daily Bible Verse, Acts 1:23

Monday, October 18th, 2021




And they proposed two: Joseph called Barsabas, who was surnamed Justus, and Matthias. Acts 1:23



Note: You can listen to today’s introduction courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)



You can also read this commentary, with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).



Peter has proposed the selection of another apostle to replace Judas. This is in accord with the Scriptures he cited, and therefore it is an appropriate step to take. Before proceeding to the verse, it should be noted that many take this decision by Peter and the others as an aberration. If a twelfth is now selected, then it – presumably – makes the selection of Paul problematic. How can he be chosen as an apostle and yet there be twelve apostles?



The reasoning is that there were twelve sons of Israel. To maintain the pattern, there should then only be twelve apostles. The thinking is flawed. The twelve sons of Israel as recorded in Genesis are at first twelve –



Reuben, Simeon, Levi, Judah, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, Joseph and Benjamin.



However, in Genesis 48, the following is recorded –



“Now it came to pass after these things that Joseph was told, ‘Indeed your father is sick’; and he took with him his two sons, Manasseh and Ephraim. 2 And Jacob was told, ‘Look, your son Joseph is coming to you’; and Israel strengthened himself and sat up on the bed. 3 Then Jacob said to Joseph: ‘God Almighty appeared to me at Luz in the land of Canaan and blessed me, 4 and said to me, “Behold, I will make you fruitful and multiply you, and I will make of you a multitude of people, and give this land to your descendants after you as an everlasting possession.” 5 And now your two sons, Ephraim and Manasseh, who were born to you in the land of Egypt before I came to you in Egypt, are mine; as Reuben and Simeon, they shall be mine.” Genesis 48:1-5



Thus, the sons of Israel are fourteen –



Reuben, Simeon, Levi, Judah, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, Joseph and Benjamin, Manasseh, and Ephraim.



Throughout the rest of Scripture, even in the New Testament, various listings of the sons of Israel are given based on the number twelve. At times, one name or another is given in replacement of another name, but the list is given as twelve.



Of the apostles, Luke lists twelve –



“Simon, whom He also named Peter, and Andrew his brother; James and John; Philip and Bartholomew; 15 Matthew and Thomas; James the son of Alphaeus, and Simon called the Zealot; 16 Judas the son of James, and Judas Iscariot who also became a traitor.” Luke 6:14-16



With the selection of another apostle now in Acts 1, and with the designation of another apostle – Paul – beginning in Acts 9, the number is fourteen –



Simon (Peter), Andrew, James, John; Philip, Bartholomew, Matthew, Thomas, James the son of Alphaeus, Simon called the Zealot, Judas the son of James, Judas Iscariot, Matthias, and Paul.



With this pattern set forth and understood, there is no reason to assume that the selection of Matthias (as will occur in verse 1:26) is inappropriate. Judas, being dead, does not discount that he was a named apostle. Nor does the adoption of Manasseh and Ephraim mean that these two sons are not “sons of Israel.” The pattern is set forth for us to learn from.



Having said that, the verse set before us begins with, “And they proposed two.” Of those who had been with Jesus “from the baptism of John to that day when He was taken up” (Acts 1:22), two qualified men have been identified. The first is “Joseph called Barsabas, who was surnamed Justus.”



The name “Joseph” essentially means, “He shall add,” coming from the Hebrew verb yasaph, “to add.” However, it is also connected to the word asaph, “to take away.” Therefore, the name is actually a double entendre.



The name Barsabas (Barsabbas) is probably a patronymic. The word bar is Aramaic, meaning “son.” Thus, he is “Son of Sabas.” The Greek Sabas is derived from one of various Hebrew words, depending on which transliteration is accepted. The name could mean Son of the Host, Son of the Imbiber, Son of Pleasure, Son of an Oath, or something similar. If the name is not a patronymic, the term “son of” may be relating to his character. This is common in the Bible. A person is known as a “Son of XXX” because his character exemplifies that quality. Thus, the term “Son of Sabas” designates either his father, or his personal character.



Finally, Justus is a name of Latin origin meaning “just.” It was not uncommon for people to have both a Hebrew name and a Latin or Greek name at this time. It was also common to be called “Son of XXX,” as well. Hence, he was known by any of these names.



The second nominee is “Matthias.” This is believed to be a shortened form of the name Mattathias. If so, it is a transliteration from the Hebrew name Mattithyah (or Mattithyahu). The Hebrew word mattah signifies a gift or reward. The Hebrew Yah is an abbreviation for Yehovah. Thus, the name means “Gift of Yah (Yehovah).”



Life application: Peter quoted Scripture to demonstrate that God’s plans were not upset by the betrayal of Jesus by Judas, but that this was in accord with what God knew would occur. He again cited Scripture to demonstrate that another person should replace him.



Peter’s thinking was not in error. It was in accord with what was set forth in the word. The selection of the two men was in accord with what was just and right concerning the knowledge of Jesus’ ministry.



In other words, the events in Acts 1 concerning the replacement of Judas are not an error as many claim. Instead, they are a part of what occurred. They are documented by Luke to show that this was what was decided, and in the conduct of this selection – and the later selection of Paul – a set pattern is brought forth that matches what occurred already in the Old Testament in relation to the sons of Israel.



As such, EW Bullinger defines the number fourteen as



“…being a multiple of seven, partakes of its significance; and, being double that number, implies a double measure of spiritual perfection.



“The number two with which it is combined (2×7) may, however, bring its own significance into its meaning, as in Matthew 1, where the genealogy of Jesus Christ is divided up and given in sets of 14 (2×7) generations, two being the number associated with incarnation.”



Be sure to carefully read the word, think on what is occurring as you do, and then continue to meditate on the word as you conduct your other affairs. The word is active and alive, and it will reward those who diligently ponder its truths, patterns, structure, and so on.



Glorious Heavenly Father, what a treasure Your word is. Thank You for the richness it contains. We have one life to live before we stand before You. Help us not to squander it on that which is temporary and futile, but to direct our hearts, minds, thoughts, and actions to a study and contemplation of Your precious word. To Your glory! Amen!

[PrisonerOfHope]

Daily Bible Verse, Acts 1:24

Tuesday, October 19th, 2021




And they prayed and said, “You, O Lord, who know the hearts of all, show which of these two You have chosen Acts 1:24


With the proposal of either Joseph or Matthias to replace Judas, it now says, “And they prayed and said.” This is not only the apostles, but all of the disciples, as is noted in verse 1:15. Peter had stood up among them all to speak, and that discourse continues now. This certainly would have included the women as it notes that the women were included in prayer in verse 1:14. The entire group is together, the candidates have been set forth, and so now the prayer is given, beginning with, “You, O Lord.”



This is an interesting phrase because it is believed by some to be speaking of Jesus. This is explained by the scholar Olshausen –



“The word ‘Lord,’ placed absolutely, denotes in the New Testament almost universally THE SON; and the words, ‘Show whom Thou hast chosen,’ are decisive. The apostles are just Christ’s messengers: It is He that sends them, and of Him they bear witness. Here, therefore, we have the first example of a prayer offered to the exalted Redeemer; furnishing indirectly the strongest proof of His divinity.”



This is probably correct. It would be appropriate to pray to Jesus. It would would mean the person was selected by Jesus. Obviously, Jesus is God. But the point is that they are appealing to “You, O Lord,” specifically. It is He “who knows the hearts of all.”



The Greek word, kardiognóstés, is used here. It is found only here and in Acts 15:8, and it is not found in any other Greek writers. It is a noun literally meaning “heart knower,” coming from the words kardía, meaning “heart” and ginōskō, signifying to “experientially know.” Thus, God is “the one who knows all the inner workings of every person’s heart, i.e. all their moral preferences (convictions)” (HELPS Word Studies).



As noted, the word is also only found in Acts 15:8 –



“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.” Acts 15:8, 9



There, “God” is said to be the “heart-knower.” But this does not exclude Jesus as such. In fact, in Revelation 2, He explicitly says that He searches hearts –



“I will kill her children with death, and all the churches shall know that I am He who searches the minds and hearts. And I will give to each one of you according to your works.” Revelation 2:23



But this is also said to be something that is accomplished by the Spirit –



“Likewise the Spirit also helps in our weaknesses. For we do not know what we should pray for as we ought, but the Spirit Himself makes intercession for us with groanings which cannot be uttered. 27 Now He who searches the hearts knows what the mind of the Spirit is, because He makes intercession for the saints according to the will of God.” Romans 8:26, 27



Understanding this, we can then go to the Old Testament and see how these things tie together when reading Solomon’s prayer to Yehovah Elohim, or “the Lord God” –



“then hear in heaven Your dwelling place, and forgive, and act, and give to everyone according to all his ways, whose heart You know (for You alone know the hearts of all the sons of men), 40 that they may fear You all the days that they live in the land which You gave to our fathers.” 1 Kings 8:39, 40



What is clearly being revealed is the doctrine of the Trinity. There is one God who has expressed Himself in this Triune manner. Thus, the Lord (Yehovah) of the Old Testament is revealed in Jesus of the New. As such, the prayer is to the Lord (Jesus, who is God) petitioning Him to “show which of these two You have chosen.”



As noted, it is Jesus (the Lord) who selects His apostles (see John 6:70). As such, the appeal is surely made to Jesus that He would select a replacement for Judas accordingly in order to fulfill Scripture.



Life application: An argument for the prayer of this verse having been made to Jesus has been made. That can be argued against based on a prayer found in Acts 4 –



So when they heard that, they raised their voice to God with one accord and said: “Lord, You are God, who made heaven and earth and the sea, and all that is in them, 25 who by the mouth of Your servant David have said:

‘Why did the nations rage,

And the people plot vain things?

26 The kings of the earth took their stand,

And the rulers were gathered together

Against the Lord and against His Christ.’

27 “For truly against Your holy Servant Jesus, whom You anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together 28 to do whatever Your hand and Your purpose determined before to be done. 29 Now, Lord, look on their threats, and grant to Your servants that with all boldness they may speak Your word, 30 by stretching out Your hand to heal, and that signs and wonders may be done through the name of Your holy Servant Jesus.” Acts 4:24-30



One could say that this prayer is made to God, calling Him “Lord.” However, the word used in Acts 4:24, despotés, is also used when speaking of Jesus in Jude 1:4. Thus, there is no reason to assume that the apostles are not praying to Jesus – who is God – while praying to God. Whether they had a developed knowledge of the Trinity or not, they knew quite clearly that Jesus is the incarnate Lord (Yehovah).



An argument against the Trinity is that the term itself is not used in Scripture. But that is an argument from silence. The doctrine of original sin is not mentioned, and yet it is taught. The word “rapture” is not found in Scripture, but it is taught. Likewise, the doctrine of the Trinity is clearly taught in Scripture. The Father is God. The Son is God. The Holy Spirit is God. And yet, there is one God.



Lord God, Your word is large, and it is complicated at times. But with proper study, we can learn things that are evident, even if they are not openly expressed. Help us to search these treasures out and then to accept them when they are clearly seen. May our doctrine be pure and may our understanding of You be proper. Amen.

[PrisonerOfHope]

Daily Bible Verse, Acts 1:25

Wednesday, October 20th, 2021




to take part in this ministry and apostleship from which Judas by transgression fell, that he might go to his own place.” Acts 1:25




In the previous verse, the apostles prayed that the Lord would reveal which of the two candidates to replace Judas was to be chosen. That prayer continues with the words, “to take part in this ministry.”



Here, the same word as was used in 1:17, kléros, or “lot,” is used again (although some texts use the word “place” instead of “lot”). This word signifies the casting of the lot. The Lord is the director of the lot (see the commentary on 1:17). As such, Jesus’ decision concerning apostolic appointment was authoritative because He is the Lord.



Having rightly interpreted the Scriptures concerning what happened to Judas (as noted in verses 20 and 21), Peter and those with him are clearly directed to replace him with a suitable candidate in order to further the ministry, which is – as the prayer next states – “an apostleship.”



Not only were they to fill a void in the ministry, but they were to do so in accord with the apostolic ministry. The term “apostle” signifies one who is sent. There is a close connection between the two. Just as an ambassador personally represents the nation or leader of a nation, so the apostle is personally sent and bears the name (and/or title) of the one who sends him.



In this case, it is the apostleship “from which Judas by transgression fell.” In other words, due to his transgression, the apostleship was lost to him. Being dead, that is obvious, but it is specifically noted that the events which brought that about were because of transgression.



The word, translated as “transgression,” is a verb now used for the last of three times. It is a compound word, parabainó, coming from words signifying “beside” and “go.” Hence, it signifies willful, defiant stepping over a set line. A more literal and correct translation would be to simply say, “from which Judas fell away.”



The only other two uses of this word are found in Matthew 15 –



“Then the scribes and Pharisees who were from Jerusalem came to Jesus, saying, 2 ‘Why do Your disciples transgress the tradition of the elders? For they do not wash their hands when they eat bread.’

3 He answered and said to them, ‘Why do you also transgress the commandment of God because of your tradition?’” Matthew 15:1-3



Judas’ actions caused him to fall away from his part (his allotted portion) in the ministry, so “that he might go to his own place.” The verb “go” is an infinitive. A more literal rendering would be, “fell away Judas to go to the place his own.” It’s not that he “might” go there. It is that his actions resulted in going there.



Further, the way the Greek words are stated, translated as “his own,” it is more intensive than simply saying “his.” It signifies that he is specifically designated for this place. This is reflected in the Lord’s words in John 17 –



“While I was with them in the world, I kept them in Your name. Those whom You gave Me I have kept; and none of them is lost except the son of perdition, that the Scripture might be fulfilled.” John 17:12



This explains the words “his own place.” The word “perdition” signifies destruction or cutting off. Judas is set to never receive an inheritance with those saved through the blood of Christ. Instead, he is forever cut off from such a hope.



This is the prayer that has been set forth by those gathered. Judas has lost his allotted portion due to his falling away. This must be corrected according to Scripture. Therefore, the apostles rightly take action to do so, first by praying, and next by doing what was the set custom in Israel for handling such matters. That will be seen in the coming verse.



Life application: It is a common teaching that the actions of the apostles are unsanctioned, and that the apostle to be chosen is not legitimate. This is because Paul clearly becomes an apostle of Jesus. The logic is that if this apostle is the twelfth, and there are supposed to be only twelve apostles, then it is Paul who is the rightful twelfth. Thus, this is an illegitimate appointment.



The reason this is accepted as such is because of what is stated in Revelation concerning the foundation stones of New Jerusalem –



“Now the wall of the city had twelve foundations, and on them were the names of the twelve apostles of the Lamb.” Revelation 21:14



It is an incorrect analysis, and it bears the exact same problem as the twelve gates of New Jerusalem –



“Also she had a great and high wall with twelve gates, and twelve angels at the gates, and names written on them, which are the names of the twelve tribes of the children of Israel: 13 three gates on the east, three gates on the north, three gates on the south, and three gates on the west.” Revelation 21:12, 13



The “twelve tribes” of Israel as noted in Revelation 7 are not the same as the twelve sons born to Jacob. Manasseh is listed along with Joseph, while Ephraim and Dan are not named. The pattern of the fourteen names was described in a previous commentary, and it explains the pattern set forth for the “tribes (sons) of Israel” and the “twelve (fourteen) apostles.”



The question of which tribes of Israel will be inscribed on the gates, and which apostles will be named on the foundations, is an incorrect way of looking at what is said in Revelation.



The point of the symbolism given there is that of the unity of government (the number twelve). Just as there were actually fourteen sons of Israel (Jacob adopted Ephraim and Manasseh for inheritance purposes), and as those sons are variously listed in the rest of Scripture, there are fourteen named apostles (Judas, Matthias, and Paul all reckoned in this). Thus, the “names” of the sons of Israel on the gates, and the “names” of the apostles on the foundation, do not have to be their actual names at all. Rather, this is simply a way of saying that the proclamation of these is united. That proclamation is JESUS!



He is the focus of everything going on in Scripture. The tribes of Israel anticipated Messiah, and the apostles proclaimed Messiah that had come. This is actually seen in Paul’s words of 1 Corinthians 3:11 –



“For no other foundation can anyone lay than that which is laid, which is Jesus Christ.”



When we lose our focus on what the Bible is pointing to, we make the error of inserting our own presuppositions into what is being conveyed. When the apostles gathered together in Acts 1 to choose a successor for Judas, they did not err. Rather, they have been obedient to Scripture in choosing a replacement for the one who fell away.



Let each of us likewise be obedient to the word as it is set before us, taking it in context and applying its precepts to our own lives.



Lord God, Your word often has difficulties in it that arise in what is said. And yet, if we take the word as a whole, we can often find out the resolution to the difficulty. It just takes study, contemplation, and setting aside our own presuppositions. So, Lord, help us to be faithful in pursuing Your word all our days. Amen.

[PrisonerOfHope]

Daily Bible Verse, Acts 1:26

Thursday, October 21st, 2021


And they cast their lots, and the lot fell on Matthias. And he was numbered with the eleven apostles. Acts 1:26


With the proposal of either Joseph or Matthias to replace Judas, as Scripture called for, the account next says, “And they cast their lots.” Some take this as meaning a vote was made, but that is not how lots are conducted. Further, the wording of the next clause dismisses the idea of a vote having been made. Rather, lots were cast as is in accord with Scripture elsewhere.



Lots were cast on the Day of Atonement for the selection of the goat for the Lord and for the scapegoat. Land was called to be divided by lot in the book of Numbers, and that division was conducted in Joshua. Saul is recorded as having used lots. The division of the priests in 1 Chronicles 24 occurred by lot. Other lots are recorded in 1 Chronicles also. Nehemiah cast lots among the priests after the exile. David prophesied of lots being cast for the clothing of the Messiah in Psalm 22. And Solomon, in the Proverbs, takes it as an axiom that lots had value –



“The lot is cast into the lap,

But its every decision is from the Lord.” Proverbs 16:33



“Casting lots causes contentions to cease,

And keeps the mighty apart.” Proverbs 18:18



These and other references concerning the use of lots demonstrate that it was a common practice in the decision-making process in Israel. In particular, Scripture itself condones the practice and acknowledges that when the lot was employed, its decision was from the Lord. As such, this practice, meaning casting lots, was employed by the apostles, “and the lot fell on Matthias.”



The wording here demonstrates that this was a casting of the lot and not a vote. For the lot to “fall” on Matthias indicates that it was the decision of the Lord through the lot, rather than a selection by the others.



Nothing about this process has been out of the will of the Lord, nor is it to be considered unsanctioned by the Lord. If this were the case, an explicit note of the inappropriate nature of the process would have been noted. Scripture called for a replacement, the office was to be filled by another who was qualified, prayer was made calling for the Lord’s hand upon the process, and then the lot – which is explicitly stated in Scripture to be used to remove contentions and seek the decision of the Lord – was cast.



In addition to this, the pattern of the twelve tribes equaling fourteen named people is remarkably repeated in the twelve apostles equaling fourteen named people. Matthias was selected in accord with Scripture, “And he was numbered with the eleven apostles.” Here, the word translated as “he was numbered” is sugkatapséphizomai. It is a compound word found only here in the Bible, coming from three other words indicating “with,” “among,” and “to calculate.” It is a different word than that used in verse 1:17, which was katarithmeó.



The idea here is that Matthias was fully accepted among the others and was recognized as an apostle, having been chosen by the Lord (see Proverbs 16:33 above) and received among them accordingly.



Life application: Reading the account here, and elsewhere in Scripture, often leads to the obvious question among believers today, “Is it acceptable to cast lots now?” The question is valid and there is no explicit answer. However, there is an inference that can be made. After this account in Acts 1, no mention of the lot is ever again made in Scripture.



The noun kléros, or lot, is used again, but not in the sense of a lot having been cast. Rather, it will refer to an inheritance or portion. It is of note that in the next chapter of Acts, the account immediately goes to the giving of the Holy Spirit. It may be that this is placed directly after the account of casting lots in order to show that a new way of determining matters has arisen.



In other words, with the coming of the Spirit, dependence on His guidance – rather than the casting of lots – is the expectation. That the casting of the lots is never referred to again – and thus is not an acceptable means of decision making – is an argument from silence, but it is one supported by the immediate noting of the coming of the Spirit.



With the coming of the Spirit, a new dynamic is introduced, because the Spirit not only directs the lives and decisions of those who wrote out the New Testament, but the Spirit also directed exactly that – the writing out of the New Testament. As such, we have everything that is needed for right conduct and doctrine.



The requirements for the selection of elders and deacons, for example, are laid out in the pastoral epistles. There is no need to cast lots for such a decision. In consideration of this, at least for church decisions, the lot is implicitly no longer necessary. As the proverbs are wisdom literature that can be applied to life at any time in redemptive history, a person could argue, “The proverbs say that ‘because every decision of the lot is from the Lord,’ it must be ok for me to cast lots.”



This was the attitude of John Wesley who famously cast lots, including for the purpose of deciding matters of marriage and even church doctrine. One could argue that the marriage part was ok, but one cannot argue that casting lots to determine doctrine could ever be acceptable. That is what the Bible is for. Why anyone would attempt to set doctrine by lot, when the Holy Spirit has already given us the word, is beyond comprehension. It is an inexcusable option to use.



As far as for marriage, finances, job decisions, and the like, if someone were to accept the premise of Proverbs and cast the lot, that person would – by default – have to accept the decision was from the Lord. As such, there should be NO COMPLAINTS from that person as to how his life turned out.



If he wound up with a nagging wife, poverty, a horrifying job that won’t pay the bills and where the boss is worse than Ebenezer Scrooge before his change of heart, he would have to acknowledge, “This must be the will of the Lord for my life.” In other words, stick to Scripture, apply its precepts to your life, pray for guidance, and live your life to the glory of God. And do so without testing Him to see what He “really” wants for your life by casting lots.



Lord God, we don’t have any way of looking into the future and seeing how we should make our life decisions. But You have given us Your word to apply to our lives, our conduct, and our doctrine. You have also given us the right to come to the throne of grace through prayer and ask for Your will to be done in our lives. May we pursue these avenues, and may we glorify You in each decision we make. Amen.

[PrisonerOfHope]

Daily Bible Verse, Acts 2:1
Friday, October 22nd, 2021


When the Day of Pentecost had fully come, they were all with one accord in one place. Acts 2:1


With the selection of Matthias noted at the end of Chapter 1, the account immediately turns to the fulfillment of the Feast of the Lord recorded in Leviticus 23:15-22. This is directly referenced by Luke, saying, “When the Day of Pentecost had fully come.”



The word translated as “fully come” signifies “to be completed.” The name Pentecost means “fiftieth.” It is the fiftieth day of a particular cycle that was celebrated every year during the time of the law. It is a typological anticipation of an event that occurs at a set time after the crucifixion and resurrection of the Lord. Of this time, Vincent’s Word Studies rightly states –



“The day, according to the Hebrew mode, is conceived as a measure to be filled up. So long as the day had not yet arrived, the measure was not full. The words denote in process of fulfilment.”



Arriving at this fiftieth day, one comes to the pilgrim feast known as Shavuoth in Hebrew and Pentecost in Greek. Each of the Leviticus 23 Feasts of the Lord anticipates the work of Jesus Christ during His first advent or the state/conduct of the believer’s lives because of His completed work.



The word “feast” is, unfortunately, often used to translate two different Hebrew words. The first is moed, meaning an appointed time. The second is khagag, signifying a pilgrimage/pilgrim feast. There are eight of the “appointed times” listed in Leviticus 23, three of those are “pilgrim feasts.” Pentecost is the fifth of the recorded “appointed times,” and it is the second “pilgrim feast.”



The difference is important to understand because the “appointed times” point to something directly accomplished by the Lord in the redemptive process. The “pilgrim feasts” point to the life of believers in Christ as a result of the work of the Lord. The important point of these appointed times is that they all pertain to every believer in Christ – Jew and Gentile alike.



Because of what happens at Pentecost in Acts 2 is seemingly directed only to the Jews, the heretics who hold to hyperdispensationalism claim that what occurred only applies to them. This is incorrect. What occurred at Pentecost – in the year of Christ’s completed work – happened to the Jew first, but it pertains to any person in Christ since then, even to this day. This is true with all of the appointed times seen in Leviticus 23.



The instruction for celebrating Shavuoth/Pentecost states –



“And you shall count for yourselves from the day after the Sabbath, from the day that you brought the sheaf of the wave offering: seven Sabbaths shall be completed. 16 Count fifty days to the day after the seventh Sabbath; then you shall offer a new grain offering to the Lord. 17 You shall bring from your dwellings two wave loaves of two-tenths of an ephah. They shall be of fine flour; they shall be baked with leaven. They are the firstfruits to the Lord. 18 And you shall offer with the bread seven lambs of the first year, without blemish, one young bull, and two rams. They shall be as a burnt offering to the Lord, with their grain offering and their drink offerings, an offering made by fire for a sweet aroma to the Lord. 19 Then you shall sacrifice one kid of the goats as a sin offering, and two male lambs of the first year as a sacrifice of a peace offering. 20 The priest shall wave them with the bread of the firstfruits as a wave offering before the Lord, with the two lambs. They shall be holy to the Lord for the priest. 21 And you shall proclaim on the same day that it is a holy convocation to you. You shall do no customary work on it. It shall be a statute forever in all your dwellings throughout your generations.

22 ‘When you reap the harvest of your land, you shall not wholly reap the corners of your field when you reap, nor shall you gather any gleaning from your harvest. You shall leave them for the poor and for the stranger: I am the Lord your God.” Leviticus 23:15-22



To understand what is being pictured and how it points to both the completed work of the Lord and believer’s lives in Christ, the Feast of the Lord series from Leviticus 23 – as presented by the Superior Word – can be read or viewed online.



Though the New Covenant was established in Christ’s blood almost two months prior to Pentecost, the true beginning of the church occurred at this time. That it pertains to both Jew and Gentile is typologically seen in the two loaves of bread baked with leaven that are presented to the Lord. That it encompasses the entire time of the church age, and even contains provision for those of the tribulation period, is seen in not reaping the corners of the field.



The reason the account records only Jews at this time is because this was an annual pilgrim feast of the Jews. Of these pilgrim feasts, it is recorded –



“Three times a year all your males shall appear before the Lord your God in the place which He chooses: at the Feast of Unleavened Bread, at the Feast of Weeks, and at the Feast of Tabernacles; and they shall not appear before the Lord empty-handed. 17 Every man shall give as he is able, according to the blessing of the Lord your God which He has given you.” Deuteronomy 16:16, 17



That the males are specifically noted does not mean women were not included. Elsewhere, it notes that all in the household were to attend. This means wives, children, and so on. The typology was given to Israel; the fulfillment of the typology pertains to all believers. To deny this fundamental truth of the “appointed times” is to deny that the process of salvation as accomplished by Jesus Christ pertains to all people – Jew and Gentile, male and female, slave and free.



For the time being, it is noted that the believers are together at Pentecost (Hebrew: Shavuoth), and “they were all with one accord in one place.” The believers were all together in Jerusalem as required by the law of the feast. This would have been at the temple area, in the presence of the Lord. This is stated in Deuteronomy 16:16 (above). It is at this place, amid all of the people of Israel, that the events to be described will take place.



Life application: As noted, there are eight “appointed times” of the Lord recorded in Leviticus 23. Three of them are “pilgrim feasts.” A very brief description of these is listed here –



1) Shabbath (Sabbath). This is fulfilled by the Lord as is recorded in Hebrews 4:3 (and elsewhere) saying, “For we who have believed do enter that rest.”

2) Pesach (Passover). 1 Corinthians 5:7, “Christ, our Passover, was sacrificed for us.”

3) Matsoth (Unleavened Bread; a pilgrim feast). 1 Corinthians 5:8, “Therefore let us keep the feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.”

4) Bikurim (Firstfruits).1 Corinthians 15:20, “But now Christ is risen from the dead, and has become the firstfruits of those who have fallen asleep.”

5) Shavuoth (Pentecost/the Feast of Weeks; a pilgrim feast). Ephesians 1:13 (and elsewhere), “In Him you also trusted, after you heard the word of truth, the gospel of your salvation; in whom also, having believed, you were sealed with the Holy Spirit of promise.” Weeks, or Pentecost, is shown to be fulfilled in Romans and 1 Corinthians –



“Greet my beloved Epaenetus, who is the firstfruits of Achaia to Christ.” Romans 16:5



“I urge you, brethren—you know the household of Stephanas, that it is the firstfruits of Achaia…” 1 Corinthians 16:15



The presentation of the two loaves is what those verses are speaking of – one a Jew, one a Gentile, and thus one gospel message.



6) Yom Teruah (The Day of Acclamation). 1 Corinthians 15:47, “The first man was of the earth, made of dust; the second Man is the Lord from heaven.”

7) Yom Kippur (The Day of Atonement) Romans 3:24, 25, “…being justified freely by His grace through the redemption that is in Christ Jesus, 25 whom God set forth as a propitiation by His blood.”

8) Sukkoth (Tabernacles; a pilgrim feast). 2 Corinthians 5:7, “Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new.”



All eight appointed times of the Lord are fulfilled by the Lord Jesus and/or are being lived out by His people because of His accomplished work. Each pertains to both Jew and Gentile that is based on the one and only gospel. Note: They are not “Jewish” feasts, nor are they “Feasts of Israel.” They are Feasts of the Lord. They pertain to the one, and only one, Church which is the Body of Christ – Jew and Gentile. One gospel.



In understanding the typology from the Old Testament, many heresies found in the church today can be avoided. Seventh Day Adventism (mandatory Sabbath observance); Hebrew Roots Movement (observance of the feasts of the Lord, dietary restrictions, and so on are mandatory); hyperdispensationalism (there are two gospels – one to the Jew and one to the Gentile); and so on. Each of these heresies comes about based on a failure to understand the typology from the Old Testament, its fulfillment in the New, and/or the scope of the fulfillment among the people who have come to Christ.



Another heresy that is seen within the church is the teaching that only the “Spring” feasts have been fulfilled, and the “Fall” feasts picture something coming at the end of the church age, specifically dealing with Israel. This is heresy because if these feasts are not fulfilled, then Christ did not fulfill the law (because these are a part of the Law of Moses). If He did not fulfill the law, then He is not the Messiah. Further, these are Feasts of the Lord, not Feasts of Israel. They were merely observed by Israel, but their fulfillment is in Christ.



By understanding the typology and the scope of what occurs, the heresies stated here (and others as well) are clearly identified. Beware of these false teachings and those who espouse them. They will be held accountable for their failure to give God the glory through what Jesus Christ has accomplished for His people. There is one gospel based on the completed work of Jesus Christ our Lord. Hallelujah for JESUS!



Lord God, thank You for the surety we possess because of Christ’s fulfillment of the types and shadows of the Old Covenant which only pointed to His more perfect work. Thank You that we can participate in what those things only anticipated. Thank You for Jesus Christ our Lord. Amen.

[PrisonerOfHope]

Daily Bible Verse, Acts 2:2

Saturday, October 23rd, 2021


And suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled the whole house where they were sitting. Acts 2:2




Note: It is a good time to remind the reader of the five basic rules for interpreting the Bible –



Is this prescriptive (does it prescribe something)?

Is this descriptive (does it only describe what occurred)?

Context (Who is being addressed, what does the surrounding passage speak of, what is the dispensation, etc.).

Context (see 3).

Context (see 4).

Chapter 2 of Acts is a descriptive passage. It prescribes absolutely nothing for the church at this time. Instead, it is a historical account of what occurred. The fact that events occur in Acts 2 in a certain manner in no way means that they will occur in this manner ever again. An example of such an unusual event is found in Exodus 40, Leviticus 9, and again in 2 Chronicles 7 –



“Then the cloud covered the tabernacle of meeting, and the glory of the Lord filled the tabernacle. 35 And Moses was not able to enter the tabernacle of meeting, because the cloud rested above it, and the glory of the Lord filled the tabernacle.” Exodus 40:34, 35



“And Moses and Aaron went into the tabernacle of meeting, and came out and blessed the people. Then the glory of the Lord appeared to all the people, 24 and fire came out from before the Lord and consumed the burnt offering and the fat on the altar. When all the people saw it, they shouted and fell on their faces.” Leviticus 9:23, 24



“When Solomon had finished praying, fire came down from heaven and consumed the burnt offering and the sacrifices; and the glory of the Lord filled the temple. 2 And the priests could not enter the house of the Lord, because the glory of the Lord had filled the Lord’s house.” 2 Chronicles 7:1, 2



Such an event is not recorded elsewhere for either the tabernacle or the temple. Each was a one-time occurrence to demonstrate that the Lord had approved of the edifice that had been consecrated to Him. The events surrounding the coming of the Holy Spirit in Acts 2, the words of Peter to the people of Israel in this chapter, the growth of the church noted here, and so on are all simply a historical record of what occurred. They prescribe nothing for the conversion or doctrine of any believer – Jew or Gentile – into the future. This is especially so with the words of Peter to Israel concerning their conversion as is recorded in verse 2:38, and which will be evaluated at that time.



For now, the context is an event that occurs in Jerusalem, probably at the temple, and as a demonstration of the fulfillment of the symbolism of the Feast of Weeks (Shavuot/Pentecost) for the Jewish people to see and to understand that the Christian faith, which stems directly from the word of the Lord to and through the nation of Israel, conveys the fulfillment of those things that Israel had been promised concerning the coming of their Messiah.



With these things stated, the verse begins with, “And suddenly.” It is a new word found only three times in Acts, aphnó. It is an adverb signifying “suddenly,” or “unexpectedly.” What is occurring was unknown to the apostles as to its coming. They were told to wait in Jerusalem until they received the Promise from the Father (Acts 1:4), and now that is to be fulfilled.



In this sudden manner, “there came a sound from heaven.” It is reminiscent of the events of the past. Fire came from heaven at the consecration of the tabernacle (see above). Likewise, fire from the Lord fell upon the burnt sacrifice presented by Elijah on Mount Carmel. Events like this are given as a sign to the people that the Lord has accepted what is presented to Him. Now, a sound is heard coming from heaven “as of a rushing mighty wind.”



The word translated as “wind,” pnoé, is found only here and in Acts 17:25. It signifies “wind,” “breath,” or “gust.” It is the root of the word pneuma, or spirit, which is also a word that signifies breath, and wind. This is the same as the word ruakh in Hebrew. It likewise can be translated as wind, breath, or spirit depending on the context. The idea here is that this rushing wind is heard coming from heaven.



The word translated as “rushing,” pheró, signifies “to bear along.” One should get the notion of what will later be said by Peter concerning the word of the Lord. He uses the word three times in a row to describe what occurred while on the Mount of Transfiguration and also as it came through the prophets –



“And we heard this voice which came from heaven when we were with Him on the holy mountain.

19 And so we have the prophetic word confirmed, which you do well to heed as a light that shines in a dark place, until the day dawns and the morning star rises in your hearts; 20 knowing this first, that no prophecy of Scripture is of any private interpretation, 21 for prophecy never came by the will of man, but holy men of God spoke as they were moved by the Holy Spirit.”



The adjective used to describe the wind is biaios, meaning “strong,” or “violent.” The sound of the wind was probably like that of a massive whirlwind, like what Job experienced when the presence of the Lord was near (see Job 40:6). That same wind Job experienced was noted when Elijah was translated to heaven as he went up “by a whirlwind.” The word is used elsewhere in the Old Testament to describe the tempest which surrounds the Lord as He accomplishes His work –



“Then the Lord will be seen over them,

And His arrow will go forth like lightning.

The Lord God will blow the trumpet,

And go with whirlwinds from the south.” Zechariah 9:14



The idea being conveyed is that something heavenly is occurring, and it is on the day of Pentecost, confirming again that the Lord is at work, fulfilling the symbolism of what the Leviticus feast day only typologically anticipated. With this understanding, Luke next records, “and it filled the whole house.”



The word translated as “house” is oikos. It means a house, but it is used frequently to describe the “house of the Lord,” meaning the temple and its surrounding area. For example –



“Then Jesus went into the temple of God and drove out all those who bought and sold in the temple, and overturned the tables of the money changers and the seats of those who sold doves. 13 And He said to them, ‘It is written, “My house shall be called a house of prayer,” but you have made it a “den of thieves.”’” Matthew 21:12, 13



There is no reason to assume that the events occurring here are anywhere else but this “house.” The temple is where the events of Exodus, Leviticus, and 2 Chronicles (noted above) occurred, and it is where the pilgrims on such feast days would have gathered. It is in this place that they would be feasting, talking about the events of the past year, and so on – just as Israelites had been doing for many generations. It is in this house “where they were sitting.”



At the pilgrim feasts, the people would gather and sit together, eating and rejoicing. It was a time of celebration and joy. It was a time to relax and to take a break during the harvest cycle. Everything about Luke’s description points to a gathering of Israel, in the presence of the Lord, just as it is described in Deuteronomy –



“But you shall seek the place where the Lord your God chooses, out of all your tribes, to put His name for His dwelling place; and there you shall go. 6 There you shall take your burnt offerings, your sacrifices, your tithes, the heave offerings of your hand, your vowed offerings, your freewill offerings, and the firstborn of your herds and flocks. 7 And there you shall eat before the Lord your God, and you shall rejoice in all to which you have put your hand, you and your households, in which the Lord your God has blessed you.” Deuteronomy 12:5-7



Life application: As noted above, in this and the surrounding verses, it is seen that the Lord is at work, fulfilling the symbolism of what the Leviticus feast day only typologically anticipated. As such, there is no need for it to ever occur again.



There was one cross of Christ to fulfill the Passover sacrifice (1 Corinthians 5:7). There is one church that is united on one gospel in which believers are to conduct their lives in a sinless manner (1 Corinthians 5:8). There was one resurrection of the Lord that fulfilled the typology of the Feast of Firstfruits (1 Corinthians 15:20). The giving of the Spirit in a demonstrable way was only needed to establish the church. As such, it is only found in this way in the book of Acts (see Acts 2, Acts 8, Acts 10, etc.).



These demonstrations do not prescribe anything. They are simply given as confirmation of the works of the apostles of Jesus Christ. Resultingly, they confirm that Jesus is, in fact, the Messiah. They further confirm that the Spirit is available to Jew, Samaritan, and Gentile. Such demonstrations confirmed the apostleship of Peter (such as in Acts 8), and they confirmed the apostleship of Paul (such as in Acts 19:6).



As this is the purpose of the book of Acts, and as the book has been compiled and added to the canon of Scripture, there is no longer any need for an external demonstration of the coming of the Spirit. In fact, that would be contrary to the prescriptive writings of Paul which say that believers now live by faith and not by sight. If we require a demonstrable working of the Spirit, we are not living by faith, and we have a contradiction in the theology which governs our spiritual lives. No sign for our faith should be expected. It is presumptuous, and it excludes faith. Paul is clear –



“For Jews request a sign, and Greeks seek after wisdom; 23 but we preach Christ crucified, to the Jews a stumbling block and to the Greeks foolishness, 24 but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. 25 Because the foolishness of God is wiser than men, and the weakness of God is stronger than men.” 1 Corinthians 1:22-25



Lord God, help us to be people of faith. May we never presumptuously demand a sign from You for us to accept that You are there and that Your word is true. Rather, help us to align our faith with the word You have given to us. With that, we will surely be satisfied. Your word is sufficient for our life, doctrine, and practice at this time. Thank You for this precious word. Amen.

[PrisonerOfHope]

Daily Bible Verse, Acts 2:3

Sunday, October 24th, 2021


Then there appeared to them divided tongues, as of fire, and one sat upon each of them. Acts 2:3


In the previous verse, it was noted that the sound of the rushing mighty wind filled the house where the people were sitting. It is at this time that Luke next records, “Then there appeared.”



The idea seems to be that within the house, and without any known, visible source, something new came forth. The thought is not unlike what happened as is recorded in Daniel 5 –



“In the same hour the fingers of a man’s hand appeared and wrote opposite the lampstand on the plaster of the wall of the king’s palace; and the king saw the part of the hand that wrote.” Daniel 5:5



Seemingly, and out of nowhere, the fingers of a man’s hand appeared. Likewise, Luke records that to these disciples there appeared “to them divided tongues.” The verb is actually a present participle. The thought is something like “dividing tongues,” or “parting tongues.”



The word “tongues” is glossa. It signifies a tongue, a language, or even a nation which is distinguished by its language. Even before getting to the next verse, the idea is clear. A language is being presented “as of fire.”



Here the Greek is specific. It is not necessarily fire (although it could be), but that the tongues appeared and acted as if they were tongues of fire. Their appearance brought to mind how a tongue of fire would look and act as it divided from the main source. In the Old Testament, the term “tongue of fire” is found only once, in Isaiah 5:24 –



“Therefore, as a tongue of fire consumes the straw, and as dry grass shrivels in the flame, so their roots will decay and their blossoms will blow away like dust; for they have rejected the instruction of the LORD of Hosts and despised the word of the Holy One of Israel.” Isaiah 5:24



There, it signified the disapproval of the Lord towards the people of Israel and the judgment to be rendered upon them. The exact opposite is seen here in Acts. The display is one of favor upon the Lord’s people as is clearly seen in the next words, which say, “and one sat upon each of them.”



The tongues of fire came to rest individually upon those who had accepted the “Lord of Hosts,” meaning Jesus (see James 5:4 where he uses the same title and ascribes it to Jesus). Instead of judgment, as in Isaiah, it is a sign of divine favor.



Life application: It should be noted that the Day of Pentecost is held to be the exact same day of the calendar year that the Law of Moses was received at Mount Sinai. This can be affirmed by looking at the account found in Exodus. As such, there is now a contrast being made between the law which brings judgment and condemnation (as in Isaiah above) and the New Covenant which brings divine favor and a baptism (of fire – see Matthew 3:11, etc.) by the Spirit of God.



Having noted that, it must be remembered that this account in Acts is a descriptive passage. It prescribes nothing, and it cannot even be inferred that such a demonstration is normative. Rather, it is simply a confirmation that the Spirit approved of the faith of these believers and has given a manifested display of that approval. There are both similarities, and also differences, with two other accounts in Acts –



“While Peter was still speaking these words, the Holy Spirit fell upon all those who heard the word. 45 And those of the circumcision who believed were astonished, as many as came with Peter, because the gift of the Holy Spirit had been poured out on the Gentiles also. 46 For they heard them speak with tongues and magnify God.” Acts 10:44-46



“Then Paul said, ‘John indeed baptized with a baptism of repentance, saying to the people that they should believe on Him who would come after him, that is, on Christ Jesus.’

5 When they heard this, they were baptized in the name of the Lord Jesus. 6 And when Paul had laid hands on them, the Holy Spirit came upon them, and they spoke with tongues and prophesied. 7 Now the men were about twelve in all.” Acts 19:4-7



These two descriptive passages are given to complement the account in Acts, and for very specific purposes. The first was to confirm that the same gospel message that brought the Spirit upon the Jews of Acts 2 also brought the Spirit upon Gentiles in Acts 10 (Peter was the apostle who was present in both instances). The tongues confirmed the acceptance of those who were saved in Acts 10.



In Acts 19, it was Jews that received the message of Christ, but this time it was Paul who presented it. In like manner to the gospel presented by Peter, the message was received, and it was confirmed by the speaking of tongues. These are the only times that such tongues are noted as coming upon believers in the book of Acts, and the giving of the accounts is purposeful.



What is being clearly revealed is that the exact same gospel is being conveyed by Peter and by Paul, and that the gospel presented by Peter is intended for both Jew and for Gentile. Likewise, the gospel presented by Paul is both for Jew and for Gentile. The demonstration of the speaking of tongues is the surety of this fact.



In other words, the word clearly and unambiguously reveals that hyperdispensationalism – which says that the gospel presented by Peter is not the same as the gospel presented by Paul – is a heretical teaching. As there is only one gospel, the teaching is anathema –



“I marvel that you are turning away so soon from Him who called you in the grace of Christ, to a different gospel, 7 which is not another; but there are some who trouble you and want to pervert the gospel of Christ. 8 But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed.” Galatians 1:6-8



And again –



“For as the body is one and has many members, but all the members of that one body, being many, are one body, so also is Christ. 13 For by one Spirit we were all baptized into one body—whether Jews or Greeks, whether slaves or free—and have all been made to drink into one Spirit. 14 For in fact the body is not one member but many.” 1 Corinthians 12:12-14



Be sure to avoid getting caught up in this heresy and be sure to let those know, who are caught up in it, that what they teach is anathema. There is one, and only one gospel message. That same message was proclaimed by all of the apostles, and it was confirmed by the giving of the Holy Spirit in an outward display of approval. We now have the record of that in the Bible, and such a display is no longer necessary.



Heavenly Father, thank You for the gift of the Spirit that You have graciously given to us because of the finished work of Jesus Christ. Now, through the gospel, we have peace and reconciliation with You. You have given us the Promise, and we await the day when we are brought into Your presence forever. May that Day be soon! Amen.

[PrisonerOfHope]

Daily Bible Verse, Acts 2:4

Monday, October 25th, 2021




And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance. Acts 2:4






The previous verse saw divided tongues, as of fire, rest upon each of the disciples who were sitting in the house. With that noted, Luke next records, “And they were all filled with the Holy Spirit.” It is what Jesus earlier spoke to the people about as is described in John –



“On the last day, that great day of the feast, Jesus stood and cried out, saying, ‘If anyone thirsts, let him come to Me and drink. 38 He who believes in Me, as the Scripture has said, out of his heart will flow rivers of living water.’ 39 But this He spoke concerning the Spirit, whom those believing in Him would receive; for the Holy Spirit was not yet given, because Jesus was not yet glorified.” John 7:37-39



This is what Jesus later refers to in John 14 and John 15 –



“But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all things that I said to you.” John 14:26



“But when the Helper comes, whom I shall send to you from the Father, the Spirit of truth who proceeds from the Father, He will testify of Me. 27 And you also will bear witness, because you have been with Me from the beginning.” John 15:26, 27



It is also what Jesus was referring to when He spoke to the apostles after the resurrection in John 20 –



“So Jesus said to them again, ‘Peace to you! As the Father has sent Me, I also send you.’ 22 And when He had said this, He breathed on them, and said to them, “Receive the Holy Spirit. 23 If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.” John 20:21-23



In these verses from John 20, the word translated as “He breathed on them” is emphusaó. It is a word found only there in the New Testament. However, it is the same word used in the Greek translation of the Old Testament in Genesis 2:7 –



“And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being.”



Jesus was making a point in John 20 that He is the Lord God who originally formed man. His breathing on them was a token that they would be born again from above with the coming of the Spirit. This is not, then, a “second-birthing” of the Spirit here in Acts as claimed by charismatics. It is an attestation that Jesus is God.



In John 14, Jesus said the Father would send the Holy Spirit in Jesus’ name. In John 15, Jesus said that He would send the Holy Spirit from the Father. And in John 20, Jesus’ breath upon the apostles is a token of that occurrence. It is the work of the Godhead that is being revealed, and it reveals the truth of Jesus’ words of John 14 –



“Jesus said to him, ‘Have I been with you so long, and yet you have not known Me, Philip? He who has seen Me has seen the Father; so how can you say, “Show us the Father”? 10 Do you not believe that I am in the Father, and the Father in Me? The words that I speak to you I do not speak on My own authority; but the Father who dwells in Me does the works. 11 Believe Me that I am in the Father and the Father in Me, or else believe Me for the sake of the works themselves.’” John 14:9-11



The three members of the Godhead are working together in the redemptive process. The coming of the Holy Spirit in Acts is an outward, visible, audible demonstration of this. It is a confirmation that Jesus is, in fact, the Lord God. The new birth has come and the church that bears Jesus’ name is founded at this moment. This is based on the New Covenant that was established in Jesus’ blood only a short time before.



This is clearly evidenced in the fact that the New Covenant extends beyond the Jewish believers to include the Gentiles, as witnessed by Paul in both1 Corinthians 11:25 and 2 Corinthians 3:4-6 and then again by the author of Hebrews in Hebrews 8 and 9.



This “filling of the Holy Spirit” is that new birth. It is being born again from above because of the completed work of Christ. It is the spiritual reconnection to God that was lost when Adam transgressed the command. The outward display in Acts 2 is not normative for the church age. Rather, it was an outward display to confirm that the Spirit is now given to those who believe the gospel.



The outward display of tongues is first occurring in Jerusalem as a sign that the Feast of Shavuot (Weeks), which is Pentecost, is fulfilled. But this does not mean it is only fulfilled for those in Jerusalem. Just as Christ’s Passover sacrifice was observed as fulfilled by those in Jerusalem, it still extends to all believers (see 1 Corinthians 5:7).



Each thing must start somewhere, but that is only the beginning of the thing. The church started in Jerusalem, and it has continued to expand, as Jesus stated in Acts 1, to the ends of the earth –



“And being assembled together with them, He commanded them not to depart from Jerusalem, but to wait for the Promise of the Father, ‘which,’ He said, ‘you have heard from Me; 5 for John truly baptized with water, but you shall be baptized with the Holy Spirit not many days from now.’ 6 Therefore, when they had come together, they asked Him, saying, ‘Lord, will You at this time restore the kingdom to Israel?’ 7 And He said to them, ‘It is not for you to know times or seasons which the Father has put in His own authority. 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.’” Acts 1:4-8



In understanding these things, it next says of those who were filled with the Holy Spirit that they “began to speak with other tongues.” The word “tongues” means “languages.” In the case of what occurs in Acts 2, it does not mean gibberish, nor is it something acquired over time or improved through use. It is an immediate infusion of a new language into the person who is so filled. This is evidenced in the coming verses.



Later Paul will speak of tongues in a different way, acknowledging them as languages he already knew –



“I thank my God I speak with tongues more than you all; 19 yet in the church I would rather speak five words with my understanding, that I may teach others also, than ten thousand words in a tongue.” 1 Corinthians 14:18, 19



These languages, given to the believers as a sign to the people, came “as the Spirit gave them utterance.” Here Luke uses a word, apophtheggomai, found for the first of three times. It is seen only in Acts. It refers to a clear and plain enunciation, a declaration, and a speaking forth. The words spoken by these people were clearly conveyed, perfectly understood, and had precise meaning. Paul uses the word in Acts 26:25 and then explains it for his hearer –



“But he said, ‘I am not mad, most noble Festus, but speak the words of truth and reason.’”



The word “reason” literally means “sobriety.” In Acts 2:13, the people will claim the believers are “full of new wine.” Peter will correct this saying that they are not drunk. The enraptured voices of the believers were filled with reason, eloquence, power, and they were heightened with joy. What has come upon these believers in Jerusalem is solely of God, and it is an undoing of what occurred in Genesis 11 –



“And the Lord said, ‘Indeed the people are one and they all have one language, and this is what they begin to do; now nothing that they propose to do will be withheld from them. 7 Come, let Us go down and there confuse their language, that they may not understand one another’s speech.” 8 So the Lord scattered them abroad from there over the face of all the earth, and they ceased building the city. 9 Therefore its name is called Babel, because there the Lord confused the language of all the earth; and from there the Lord scattered them abroad over the face of all the earth.’” Genesis 11:6-9



Where the Lord confused the language of all the earth, He has now brought understanding. Where there was misunderstanding, there is now clarity. Though the tongues would cease in a supernatural way, languages continue to be learned in order to convey the gospel to all people on earth. In other words, the display of tongues in Acts 2, though not normative for the church age, is a token that the gospel is intended to speak to all people in any tongue, at any place, and at any time. Thus, it is the reuniting of all people on the planet into one body when the message of the gospel is accepted.



Life application: Acts 2 is a descriptive account of what occurred at the establishment of the church. It prescribes nothing. Further, it is not normative for the church age as is testified to throughout Acts and the epistles. Nothing is said that these same believers retained the tongues they spoke. Further, the epistles do not hint that what is described in Acts would reoccur later.



In this, the Pentecostal/Charismatic movement fails. They have taken descriptive accounts that refer to known languages that were given, along with temporary workings of the Spirit, and they have twisted them into something wholly unintended. Further, their supposed displays of tongues fail to adhere to the prescriptive directives for tongues given by Paul under the inspiration of the Spirit.



Secondly, the Feast of Pentecost is fulfilled because of Christ’s work, as is evidenced in Acts, just as were all of the other feasts of the Lord. The Hebrew Roots movement fails because they reintroduce these feasts, prescribing their observance when they were, in fact, fulfilled by Him. It is a heretical doctrine because it negates the work of Christ who fulfilled them. It is one thing to observe Pentecost as a memorial, and it is another thing to prescribe observance of the feasts as given in the Law of Moses, ignoring the fulfillment in Christ.



Thirdly, the church is clearly presented as being established in Acts 2. It is based on the one and only New Covenant that came through Christ’s shed blood. It is based on the one and only gospel that is to be conveyed to Jew and Gentile, and it is confirmed by the giving of the Holy Spirit of God to believers, based on the completed work of Christ. This will continue to be seen as Acts continues. Hyperdispensationalism fails because it teaches a heretical theology that separates both the gospel and the church into two separate entities.



Fourthly, Calvinism fails because it teaches that believers must be regenerated in order to believe (being born again), that people then believe, and they are then saved. This is contrary to both the descriptive and prescriptive passages of Scripture. Rather, a person hears the word, believes the gospel, and is sealed with the Holy Spirit unto salvation. This is more expressly seen in the epistles, but following the book of Acts is helpful in understanding this.



Be sure to reject such false doctrines. Just because something is described does not mean that it is normative. That which is fulfilled by Christ is to be acknowledged as such. And there is one church that began with the giving of the Spirit and continues with the giving of that Spirit to any who believe the gospel. When a person believes, he is then born again through the sealing of the Holy Spirit as the guarantee of the inheritance.



Lord God, thank You for the gift of Your Spirit. The record of Your word shows that it came among the early believers confirming the words of Jesus, and the record of the epistles assures us that we receive the Spirit the moment we believe the gospel. He seals us for the day of redemption. We have faith that it is true, even without any external confirmation of this. Believing that Christ died for us, was buried, and rose again is all we need to assure us that we are Yours. Thank you for Christ Jesus our Lord. Amen.

[PrisonerOfHope]

Daily Bible Verse, Acts 2:5

Tuesday, October 26th, 2021




And there were dwelling in Jerusalem Jews, devout men, from every nation under heaven. Acts 2:5



In the previous verses, the Holy Spirit came upon the believers and they “began to speak with other tongues.” With that noted, Luke now turns to the broader audience who witnessed these things, saying, “And there were dwelling.”



The word katoikeó, is used. It signifies to settle down as a permanent resident. Scholars generally argue against this notion though because in the coming verses Jews from many locations will be noted, and in verse 9, it uses the same word in the same present tense to indicate those dwelling in Mesopotamia and elsewhere.



There is no difficulty with this. Some of these foreign-born Jews now dwelt permanently in Jerusalem. Some were pilgrims visiting Jerusalem. In Deuteronomy, Moses says what the Lord will do to the people if they disobey Him –



“Then the Lord will scatter you among all peoples, from one end of the earth to the other, and there you shall serve other gods, which neither you nor your fathers have known—wood and stone.” Deuteronomy 28:64



However, the Lord also promised restoration –



“Now it shall come to pass, when all these things come upon you, the blessing and the curse which I have set before you, and you call them to mind among all the nations where the Lord your God drives you, 2 and you return to the Lord your God and obey His voice, according to all that I command you today, you and your children, with all your heart and with all your soul, 3 that the Lord your God will bring you back from captivity, and have compassion on you, and gather you again from all the nations where the Lord your God has scattered you. 4 If any of you are driven out to the farthest parts under heaven, from there the Lord your God will gather you, and from there He will bring you. 5 Then the Lord your God will bring you to the land which your fathers possessed, and you shall possess it. He will prosper you and multiply you more than your fathers. 6 And the Lord your God will circumcise your heart and the heart of your descendants, to love the Lord your God with all your heart and with all your soul, that you may live.” Deuteronomy 30:1-6



The people who were exiled were brought back. Many came back permanently, some would come back at appointed times, such as the pilgrim feasts, of which the time of Pentecost was one. Paul specifically returned to Jerusalem, as is indicated in Acts 18, to keep a feast –



“So Paul still remained a good while. Then he took leave of the brethren and sailed for Syria, and Priscilla and Aquila were with him. He had his hair cut off at Cenchrea, for he had taken a vow. 19 And he came to Ephesus, and left them there; but he himself entered the synagogue and reasoned with the Jews. 20 When they asked him to stay a longer time with them, he did not consent, 21 but took leave of them, saying, ‘I must by all means keep this coming feast in Jerusalem; but I will return again to you, God willing.’ And he sailed from Ephesus.” Acts 18:18-21



Even today in Israel, this is true. One can go to a large dancehall and see people who have returned to the land from dozens of countries gathered together. They will have learned the Hebrew language, but they will most commonly speak to family in their own native language, such as Russian, Arabic, English, or etc.



Understanding this, Luke continues with, “in Jerusalem.” As this is Pentecost, and as there are people gathered from many different areas, it makes the thought of this gathering being at the temple complex all the more certain. The disciples are gathered in one place (1:1), also called a “house” (1:2), and there are many others gathered there. This would be as directed by Moses –



“But when you cross over the Jordan and dwell in the land which the Lord your God is giving you to inherit, and He gives you rest from all your enemies round about, so that you dwell in safety, 11 then there will be the place where the Lord your God chooses to make His name abide. There you shall bring all that I command you: your burnt offerings, your sacrifices, your tithes, the heave offerings of your hand, and all your choice offerings which you vow to the Lord.” Deuteronomy 12:10, 11



As this is certain, Luke continues, saying, “Jews.” The term speaks of any person, regardless as to which tribe the person was actually from. It is an all-encompassing term that became acceptable to speak of anyone of the stock of Israel. This is how Paul uses the term, even when referring to himself –



“For though I am free from all men, I have made myself a servant to all, that I might win the more; 20 and to the Jews I became as a Jew, that I might win Jews.” 1 Corinthians 9:19, 20



Despite using this term, Paul is actually from the tribe of Benjamin (see Philippians 3:5). As such, the term “Jews” as used by Luke is referring to any and all of Israel. The tribe of Judah became the predominant tribe. The designation “Jew” is the umbrella by which those of all tribes were labeled, and that has remained true to this day. Of these Jews, Luke says they are “devout men.”



The Greek word is only used by Luke. Once in his gospel (Luke 2:25) and three times in Acts. It is a compound word that literally means “‘taking hold of what is good.’ It focuses on the outward response someone gives to what they feel is truly worthwhile (worthy of respect)” HELPS Word Studies. At times, translators say, “God-fearing” which is more of a paraphrase, but it implies that a godly fear is instilled in the person.



This would be obvious as the people had followed the Law of Moses, as stated above, and had come to the temple to observe the feast as the law instructed. This description is made more pronounced by the final words of the verse, “from every nation under heaven.”



These were men who had been returned from exile and had returned to the land as the Lord promised, or they were men of the diaspora that believed the words of Scripture to some degree, and they wanted to participate in the customs of the Jews as the law stated. Thus, they were “taking hold of what is good,” at least in this respect of the law.



Of this verse, Ruckman ridiculously says, “There are no ‘Christians’ present in the chapter; no ‘Christians’ show up until Acts 11:26. Peter is addressing Jews (here; vss 10, 14, 22). The only Gentiles present are ‘proselytes’ to Judaism (vs. 10).” As such, Ruckman is trying to divide the church into two separate entities with two separate gospels.



Acts 11:26, that he cites, simply says, “And the disciples were first called Christians in Antioch.” It is an acknowledgement that the movement that began on Pentecost in Jerusalem developed into what would become its only separately identified group of people known as “Christians.” This is evidenced by Peter’s words of 1 Peter 4:16 –



“Yet if anyone suffers as a Christian, let him not be ashamed, but let him glorify God in this matter.”



The designation “Christian” means “follower of Christ.” In Acts 2, Peter will use the term “Christ” four times, clearly indicating in two of them that he (Peter) is a “Christian” as are those with him, even if the term had not come into common use at the time –



“Therefore let all the house of Israel know assuredly that God has made this Jesus, whom you crucified, both Lord and Christ.” Acts 2:36



“Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit.” Acts 2:38



In the middle of his analysis, Ruckman switches from the subject to the object – from Peter to Peter’s audience, thus pulling a fast one in his flawed theology. Of course, Peter was only speaking to Jews. This is in the temple in Jerusalem, and only Jews and proselytes were allowed into this area. The message itself was designated to go to the Jew first and then to the Gentile (see Acts 26:23). But it is the same group of believers that spread the message, meaning Christians (aka “followers of Christ).



The doctrine of hyperdispensationalism which Ruckman teaches is heretical and insidiously divides the church established by Jesus Christ for truly malignant purposes.



Life application: For such a seemingly simple verse, much is tied up in what it says. It is important to know the rest of Scripture to understand the context of what is being conveyed. For those who spend most of their time trying to separate the testaments, covenants, and promises by dividing them into wholly separate ideas, there will be a failure in grasping the overall message being conveyed.



It is true that the Mosaic Covenant is obsolete in Christ, but one cannot have a New Covenant without there first being an Old Covenant. God is slowly and progressively revealing Himself in the stream of human existence, logically building a case for man’s need for Christ in every dispensation that arises.



In the end, the final point of everything that God is doing is to reveal Himself through Christ and to reveal our need for Christ. He used Israel, the Jewish people, to reveal a very large part of that program. Without understanding their history, as well as the promises yet to be fulfilled in them, a huge void in our understanding of God’s message will result. Hence, you are admonished to READ YOUR BIBLE.



It is in Scripture that the glory of what God has done for you is revealed. Again, READ YOUR BIBLE.



Lord God, thank You for Your precious word – the Holy Bible. Amen.

[PrisonerOfHope]

Daily Bible Verse, Acts 2:6

Wednesday, October 27th, 2021


And when this sound occurred, the multitude came together, and were confused, because everyone heard them speak in his own language. Acts 2:6

The previous verses noted the sound of the rushing wind and the speaking in tongues. They also noted that there were Jews “from every nation under heaven.” The verse now begins with, “And when this sound occurred.” It is referring to the events just mentioned, probably beginning with the rushing wind followed by the speaking in tongues, and certainly with a stress on the tongues.



This is because the word translated as “sound” is different than that of verse 2:2. There, it was the word échos. That refers to a loud or confused sound (the mighty, rushing wind). Here, the word is phóné. This refers to a sound which is inclusive of a voice, language, or dialect (the utterances of the disciples). With that occurring, it says, “the multitude.”



That is a direct reference to those of the previous verse just mentioned, “Jews, devout men, from every nation under heaven.” It is the pilgrims of the pilgrim feast. The law mandated that they come, and these men (certainly with their families as the law directed), in obedience to the law, had presented themselves in the temple area. In this place, they were drawn to the spot, where the disciples had gathered, to find out what was going on. It is there and while listening to the sound – that it says they “were confused.”



The word in Greek is a compound verb coming from sun (together) and cheó (to pour). If one takes two liquids and pours them together, they intermingle, and their properties become confused. This is the thought of those who heard. They were unable to properly process what was going on “because everyone heard them speak.”



The verb is imperfect, saying, “because everyone was hearing.” They heard and they kept on hearing. It is an important part of what is being conveyed. To simply say, “they heard” is not as uncommon as we might initially think, as will be explained in a minute. However, these people heard, and what they heard continued on, as Luke says, “in his own language.”



It is the same word first used in Acts 1:19 –



“And it became known to all those dwelling in Jerusalem; so that field is called in their own language, Akel Dama, that is, Field of Blood.)”



Translating this as “language” is incorrect. In verses 2:8-11, it will mention some of the various tongues that are heard. Understanding their origin, Vincent’s Word Studies notes, “The Phrygians and Pamphylians, for instance, both spoke Greek, but in different idioms; the Parthians, Medes, and Elamites all spoke Persian, but in different provincial forms.”



Hence, these are not only unique languages, but dialects (tongues is acceptable) within various languages are noted. The point is that what is heard is completely understandable to those who heard. The next verse will explain the confusion, noting that those who are speaking are Galileans. As such, even if they spoke the language, they would certainly not be proficient in the pronunciation nor in the dialect.



What is happening may not have been confusing if they heard someone call out an expression in his own language, or even his own dialect. This happens all the time. Someone knows a word or two of Spanish, Malay, German, or Japanese, and they call it out to a person of that nation. This might be the case if someone visited a Japanese restaurant and he said to the owners as he walked in, 私は日本食が大好きです。最も良い！(Watashi wa nipponshoku ga daisukidesu. Mottomo yoi!).



This might be impressive to some extent, but such a simple phrase can be learned quickly enough. However, if the person said it in a perfect local dialect, and the owners happened to be from that area, they may be a bit surprised. If the person continued to speak in this dialect, a state of confusion would come upon the owners. “This guy has blond hair and round eyes (nice hazel round eyes!) and he not only speaks Japanese, but he speaks it perfectly in our own dialect” – 本当にすごいです(Hontōni sugoidesu!)



Remember, what is happening here is occurring at the same time of year that the law was received by the people at Mount Sinai. The difference is quite striking. The law was received from the Lord in a state of fear, quaking, trembling, and with a voice that brought terror upon the people. It was the Lord speaking to Israel in their own language. But more, it was only spoken to Israel.



At Pentecost, the sound is familiar, and it is at a time of rejoicing (Deuteronomy 12:12). In fact, no one who was in mourning could participate in this event (Deuteronomy 26:14). And further, it came not only in the language of the people, but in the language of all people “from every nation under heaven” (Acts 2:5). Though these are Jews, they are Jews who came from those other nations, implying that the word is not only intended for these Jews, but for all people.



But more, what is heard is from the Lord through His people. In this, the contrast to the law is complete. The law is of fear. The giving of the Spirit is of friendliness. The law calls for works. The Spirit comes through faith. The law brings condemnation. The work of Christ brings salvation. These, and innumerable other contrasts, are seen in the law versus the gospel of grace.



Life application: There is a Jewish teaching that the Law of Moses, given at Mount Sinai, went out to all the world in the seventy known languages of the people recorded in Genesis 10. This is certainly a false teaching that began after the events at Pentecost.



This is found in a midrash, or Jewish commentary on Scripture, that was supposedly recorded by Rabbi Yohannan (30BC to AD90). If Yohannan actually said this, he certainly realized the significance of what occurred at Pentecost. He possibly made that story up in order to demonstrate that what occurred at Pentecost was not without precedent and was not something special or unique to faith in Christ Jesus. There is nothing in Scripture to justify this false teaching, and if it were so, the Bible would have recorded it.



It is just as possible that this is credited to Yohannan because he lived during the time that the events occurred, and it is a way of robbing the truth of the Pentecost experience recorded in Scripture away from its actual source.



One must be exceedingly careful when referring to Jewish commentaries. If what they state or claim is not in accord with Scripture, it is best to disregard it. There has been an agenda in Judaism to obscure the truth of Christ for two thousand years.



Likewise, it is unsound to take Jewish cultural events, such as how their wedding marriages are conducted, and to insert that into one’s New Testament theology. This is a giant problem that often confuses the truth of what is being conveyed by Jesus and the apostles, and it leads to many incorrect doctrines concerning events that have, or that will, occur.



This is especially true with modern Messianic and Hebrew Roots evaluations of things like the Leviticus 23 Feasts of the Lord, the Shemitah, the Sabbath and Jubilee cycles, and so on. These extra-biblical insertions do not help us evaluate those things. Rather, they misdirect our eyes away from what God intends for us to see, meaning Jesus Christ.



The Bible stands alone as the testament to what God is doing in Christ. If any extra-biblical teaching does not sync with what is stated in Scripture, toss it. Just because someone is Jewish and appears well-versed in the language and culture of the Jews, it does not mean he is a specialist on the Bible. It is a huge problem within the modern church, and it should not become a part of our personal theology. Stick with the Bible!



Lord God, Your word is sufficient for our knowledge, doctrine, and practice concerning our faith. May we be careful to not trust people with fine sounding arguments that do not align with Your word, even if they claim it is something that reveals secrets about You. That is what Your word is for. May we let this sink into our minds. Amen.

[PrisonerOfHope]

Daily Bible Verse, Acts 2:7

Thursday, October 28th, 2021


Then they were all amazed and marveled, saying to one another, “Look, are not all these who speak Galileans? Acts 2:7


In verse 2:5, Luke made a point of recording who the people were that were seeing the events occurring, saying, “And there were dwelling in Jerusalem Jews, devout men, from every nation under heaven.” Then, in verse 2:6, he noted that “everyone heard them speak in his own language.”



As was seen, the word “language” is more appropriately rendered “dialect.” This would include the “dialect” of those in (meaning “from”) Jerusalem. Because of what they were hearing emanate from the disciples, Luke next notes, “Then they were all amazed and marveled.”



Both verbs are in the imperfect tense, “they were amazed, and they were marveling.” As the tongues were being spoken, the astonishment of the people continued. The word translated as “amazed” means “to put out of place.” In other words, it is as if they were out of their mind because they were unable to grasp what was happening.



The other word is described by Vincent’s Word Studies as, “to cause ‘wonder; … to regard with amazement, and with a suggestion of beginning to speculate on the matter.’” Vincent’s is correct because the speculation immediately begins to follow. Luke says they were “saying to one another.”



In other words, the people were seeing the spectacle and were beginning to speculate on what was going on. There is a hint of contempt in their attitude towards those who were speaking because the talk is among those beholding the spectacle and not directed towards those who were engaged in what was occurring. That is clearly evidenced in the next words, “Look, are not all these who speak Galileans?”



The focus is on who these people are. They were understood to be Galileans. As such, they were considered the hicks of the nation. They had their own dialect that was clearly distinguished from those in Jerusalem. They were also noted for their lack of care in their speech. As Vincent’s says of them, “They were blamed for neglecting the study of their language, and charged with errors in grammar and ridiculous mispronunciations.” This is noted elsewhere in the gospels, such as in Mark 14 –



“And a little later those who stood by said to Peter again, ‘Surely you are one of them; for you are a Galilean, and your speech shows it.’” Mark 14:70



The word translated as “speech” in that verse from Mark is lalia. In classical Greek, it is used to signify babble or chattering talk. It is a word used to signify one’s manner of speech. One can see that the dialect of Jerusalem, which Luke focused on previously, was clearly distinguishable from that of Galilee –



“And it became known to all those dwelling in Jerusalem; so that field is called in their own language, Akel Dama, that is, Field of Blood.)” Acts 1:19



What is occurring here is just what Paul says the purpose of tongues was for. It is as a sign to those who do not believe –



“Therefore tongues are for a sign, not to those who believe but to unbelievers; but prophesying is not for unbelievers but for those who believe. 23 Therefore if the whole church comes together in one place, and all speak with tongues, and there come in those who are uninformed or unbelievers, will they not say that you are out of your mind?” 1 Corinthians 14:22, 23



At the pilgrim feast in Jerusalem, the presentation of tongues was to be a sign to unbelievers. This is what Isaiah prophesied of –



“Bind up the testimony,

Seal the law among my disciples.

17 And I will wait on the Lord,

Who hides His face from the house of Jacob;

And I will hope in Him.

18 Here am I and the children whom the Lord has given me!

We are for signs and wonders in Israel

From the Lord of hosts,

Who dwells in Mount Zion.

19 And when they say to you, ‘Seek those who are mediums and wizards, who whisper and mutter,’ should not a people seek their God? Should they seek the dead on behalf of the living? 20 To the law and to the testimony! If they do not speak according to this word, it is because there is no light in them.” Isaiah 8:16-20



Instead of seeking the mediums and wizards who whisper and mutter, the people were to seek their God. The Lord was giving Israel a sign. This is evidenced in Hebrews 2:13 where the author of the epistle cites this passage from Isaiah, ascribing it to Christ and His people.



Life application: The people in Jerusalem were highly astonished at what they saw, especially because those who were speaking in tongues were “lowly and uneducated” Galileans. It would be incredible to think that such boorish people could perfectly enunciate the particular dialects of the languages that were being spoken, and yet it was occurring.



This was as much of a sign as the tongues themselves were. If someone who was linguistically proficient in picking up other languages was to stand up and speak fluently in another dialect, it wouldn’t seem so amazing. But if a person from the backwater areas of Louisiana or the deep mountains of Appalachia were to suddenly start speaking proper English in the court of the royal halls of England, it would be rather remarkable.



As such, one can see the wisdom in God’s selection of these Galileans. It provides an added touch to the incredible nature of what was occurring. The Lord chose unimpressive people to be used to bring forth an amazing sign to those in Jerusalem. This is exactly what Paul speaks of in 1 Corinthians –



“For you see your calling, brethren, that not many wise according to the flesh, not many mighty, not many noble, are called. 27 But God has chosen the foolish things of the world to put to shame the wise, and God has chosen the weak things of the world to put to shame the things which are mighty; 28 and the base things of the world and the things which are despised God has chosen, and the things which are not, to bring to nothing the things that are, 29 that no flesh should glory in His presence. 30 But of Him you are in Christ Jesus, who became for us wisdom from God—and righteousness and sanctification and redemption— 31 that, as it is written, ‘He who glories, let him glory in the Lord.’” 1 Corinthians 1:26-31



God chooses those who seem least likely to do anything great or amazing in order to bring His glory to the fullest light possible. As such, if you are feeling like you have no particular capabilities or qualifications that will make an impact for Christ, you have underestimated yourself.



You may think you are the least of all people, but because you have been saved by Christ, you can be used to make the greatest of difference in the lives of others. Take time today to offer yourself, wholly and unreservedly, to the Lord. Allow Him to be glorified through you. It is certain that He can do so. And so, talk to Him about it and let His glory shine through you so that others may see and believe.



Great are You, O God, and You can do great things through the most unexpected people. This has been proven true throughout history and we know it will continue. And so, Lord, use us in the manner that will bring You the most glory. Be pleased to continue Your plan of redemption through us in the way that You see fit. In Jesus’ name, we pray. Amen.

[PrisonerOfHope]

Daily Bible Verse, Acts 2:8

Friday, October 29th, 2021


And how is it that we hear, each in our own language in which we were born? Acts 2:8


The previous verse noted that those speaking were Galileans. Despite this, those listening now ask, “And how is it that we hear, each in our own language in which we were born?” The word translated as “language” again signifies a dialect, and this may be the intent as one’s personal dialect is the most notable aspect of what one hears.



A person may be in the streets of Japan and hear three people speaking English, but if he hears one with his similar southern accent (say like one from Georgia), he will pick up on that first and foremost. However, in this case, the thought being conveyed may also extend to a particular language. This will be seen in verse 11 where the word glossa, or “tongue,” is used.



Either way, the point is that those who hear these Galileans can understand them speaking the language they were born into perfectly. With this display, the question arises concerning these languages. Are they actually spoken by the Galileans, or are the Galileans speaking in their own language but being understood by the hearers in their own language – as if they are translated by the Spirit into the ears of the hearers?



What seems likely is that the disciples are actually speaking in these other languages. If not, the miracle would be in the hearer and not in the speaker. As this is the case, it goes beyond what we experience with modern translators which take what we say (or type) and convert that language into a new target language. Instead, what is spoken comes directly from the source speaker while under the influence of the Spirit.



Life application: Those who hear the disciples speaking clearly acknowledge that the words are intelligible and perfectly spoken in their own native language (or dialect). In the coming verses, actual languages will be named to confirm this.



There is nothing in Scripture to justify the inane, incoherent ramblings of Charismatics and Pentecostals who make up (meaning they are not inspired to speak) false “tongues.” As tongues are a sign to unbelievers (1 Corinthians 14:22), the Spirit would not make that “sign” a nonsensical load of gibberish.



To understand Paul’s description of tongues as conveyed in 1 Corinthians 14, the full study is available in a line-by-line analysis on the Superior Word website or on the Superior Word YouTube channel. The conduct of those who participate in these false tongues is disgraceful, and it is disrespectful to the Spirit of God.



The Lord divided the languages of the world for His sovereign purposes. The Spirit of God united these people in this miraculous way on the first Pentecost as a sign that He approved of their faith in Christ. It was a demonstration of His ability to reunite humanity in Him once again, purifying their language according to His determination.



There will be other times that tongues will come upon believers as recorded in Acts. These occur at specific times and as an approval of the faith that was professed by those who believe. These are descriptive accounts, and they are not to be considered normative for the church age. And they certainly do not, nor will they ever, involve false tongues spoken in nonsensical gibberish.



Further, in the later use of tongues, as directed by Paul in the epistles (Paul’s words are the divinely inspired word of God), very specific directions for the speaking of tongues are given. When those instructions are not followed, it is evidence that it is not the Spirit who is inspiring them. The Spirit will never contradict Himself. As the word of God is Spirit inspired, such things that are not in accord with the word are not Spirit inspired. If they are not Spirit inspired, then who do you suppose is behind these false utterances?



Hold fast to the word, be obedient to it, and reject anyone who mars this precious gift by such false presentations.



Lord God, we are grateful to You for what You have done for us in Christ. You have established Your church, You have given us guidance in Your word, and You have provided us with everything we need to pursue You as is pleasing to You. Thank You for these things. Help us to be obedient to Your word, and to fix our eyes always on Jesus. Amen.

[PrisonerOfHope]

Daily Bible Verse, Acts 2:9

Saturday, October 30th, 2021


Parthians and Medes and Elamites, those dwelling in Mesopotamia, Judea and Cappadocia, Pontus and Asia, Acts 2:9


The list of various dialects (even within various languages) is now presented. This list is probably not all-inclusive, but it gives a sense of the scope of what was heard by those gathered in Jerusalem. Hence, it gives the scope of the miracle itself. As these are Galileans speaking forth, and as there is such an expansive number of individual languages and dialects, it reveals the knowledge and understanding of the Spirit who caused these people to speak.



The languages, as they are presented, generally follow from east to west in their geographic locations. Albert Barnes gives a detailed description of these people groups and his work will be cited here.



The list begins with “Parthians.” Of them, Barnes says, “Parthians mean those Jews or proselytes who dwelt in Parthia. This country was a part of Persia, and was situated between the Persian Gulf and the Tigris on the west, and the Indus River on the east. The term ‘Parthia’ originally referred to a small mountainous district lying to the northeast of Media. Afterward it came to be applied to the great Parthian kingdom into which this province expanded. Parthia proper, or Ancient Parthia, lying between Asia and Hyrcania, the residence of a rude and poor tribe, and traversed by bare mountains, woods, and sandy steppes, formed a part of the great Persian monarchy. Its inhabitants were of Scythian origin. About 256 years before Christ, Arsaces rose against the Syro-Macedonian power, and commenced a new dynasty in her own person, designated by the title of Arsacidae. This was the beginning of the great Parthian empire, which extended itself in the early days of Christianity over all the provinces of what had been the Persian kingdom, having the Euphrates for its western boundary, by which it was separated from the dominions of Rome (Kitto’s Encyclop.). Their empire lasted about 400 years. The Parthians were much distinguished for their manner of fighting. They usually fought on horseback, and when appearing to retreat, discharged their arrows with great execution behind them. They disputed the empire of the East with the Romans for a long time. The language spoken there was that of Persia, and in ancient writers Parthia and Persia often mean the same country.”



Next, Luke says, “and Medes.” Of them, Barnes says, “Inhabitants of Media. This country was situated westward and southward of the Caspian Sea, between 35 degrees and 40 degrees of north latitude. It had Persia on the south and Armenia on the west. It was about the size of Spain, and was one of the richest parts of Asia. In the Scriptures it is called Madai, Genesis 10:2. The Medes are often mentioned, frequently in connection with the Persians, with whom they were often connected under the same government, 2 Kings 17:6; 2 Kings 18:11; Esther 1:3, Esther 1:14, Esther 1:18-19; Jeremiah 25:25; Daniel 5:28; Daniel 6:8; Daniel 8:20; Daniel 9:1. The language spoken here was also that of Persia.”



After them come the “Elamites.” Barnes states, “The nation was descended from Elam, the son of Shem, Genesis 10:22. It is mentioned as being in alliance with Amraphel, the king of Shinar, and Arioch, king of Ellasar, and Tidal, king of nations, Genesis 14:1. Of these nations in alliance, Chedorlaomer, king of Elam, was the chief, Genesis 14:4. See also Ezra 2:7; Ezra 8:7; Nehemiah 7:12, Nehemiah 7:34; Isaiah 11:11; Isaiah 21:2; Isaiah 22:6, etc. They are mentioned as a part of the Persian empire, and Daniel is said to have resided at Shushan, which is in the province of Elam, Daniel 8:2. The Greeks and Romans gave to this country the name of Elymais. It is now called Kusistan. It was bounded by Persia on the east, by Media on the north, by Babylonia on the west, and by the Persian Gulf on the south. The Elamites were a warlike people, and celebrated for the use of the bow, Isaiah 22:6; Jeremiah 49:35. The language of this people was of course the Persian. Its capital, Shusan, called by the Greeks Susa, was much celebrated. It is said to have been fifteen miles in circumference, and was adorned with the celebrated palace of Ahasuerus. The inhabitants still pretend to show there the tomb of the prophet Daniel.”



Luke next turns to “those dwelling in Mesopotamia.” Barnes details them, saying, “This name, which is Greek, signifies between the rivers; that is, the region lying between the rivers Euphrates and Tigris. In Hebrew it was called Aram-Naharaim; that is, Aram, or Syria, of the two rivers. It was also called Padan Aram, the plain of Syria. In this region were situated some important places mentioned in the Bible: “Ur of the Chaldees, the birthplace of Abraham Genesis 11:27-28; Haran, where Terah stopped on his journey and died Genesis 11:31-32; Charchemish 2 Chronicles 35:20; Hena 2 Kings 19:13; Sepharvaim 2 Kings 17:24. This region, known as Mesopotamia, extended between the two rivers from their sources to Babylon on the south. It had on the north Armenia, on the west Syria, on the east Persia, and on the south Babylonia. It was an extensive, level, and fertile country. The language spoken here was probably the Syriac, with perhaps a mixture of the Chaldee.”



Luke next mentions “Judea.” In this, Barnes notably and wisely states, “This expression has greatly perplexed commentators. It has been thought difficult to see why Judea should be mentioned, as if it were a matter of surprise that they could speak in this language. Some have supposed that there is an error in the manuscripts, and have proposed to read Armenia, or India, or Lydia, or Idumea, etc. But all this has been without any authority. Others have supposed that the language of Galilee was so different from that of the other parts of Judea as to render it remarkable that they could speak that dialect. But this is an idle supposition. This is one of the many instances in which commentators have perplexed themselves to very little purpose. Luke recorded this as any other historian would have done. In running over the languages which they spoke, he enumerated this as a matter of course; not that it was remarkable simply that they should speak the language of Judea, but that they should speak so many, meaning about the same by it as if he had said they spoke every language in the world. It is as if a similar miracle were to occur at this time among an assembly of native Englishmen and foreigners. In describing it, nothing would be more natural than to say they spoke French, and German, and Spanish, and English, and Italian, etc. In this there would be nothing remarkable except that they spoke so many languages.”



Luke next turns to “Cappadocia.” Barnes diligently notes, “This was a region of Asia Minor, and was bounded on the east by the Euphrates and Armenia, on the north by Pontus, west by Phrygia and Galatia, and south by Mount Taurus, beyond which are Cilicia and Syria. The language which was spoken here is not certainly known. It was probably, however, a mixed dialect, made up of Greek and Syriac, perhaps the same as that of their neighbors, the Lycaonians, Acts 14:11. This place was formerly celebrated for iniquity, and is mentioned in Greek writers as one of the three eminently wicked places whose name began with C. The others were Crete (compare Titus 1:12) and Cilicia. After its conversion to the Christian religion, however, it produced many eminent men, among whom were Gregory Nyssen and Basil the Great. It was one of the places to which Peter directed an epistle, 1 Peter 1:1.”



After that, Luke states “Pontus.” Again, to Barnes – “This was another province of Asia Minor, and was situated north of Cappadocia, and was bounded west by Paphlagonia. Pontus and Cappadocia under the Romans constituted one province. This was one of the places to which the apostle Peter directed his epistle, 1 Peter 1:1. This was the birthplace of Aquila, one of the companions of Paul, Acts 18:2, Acts 18:18, Acts 18:26; Romans 16:3; 1 Corinthians 16:19; 2 Timothy 4:19.”



The verse ends with, “and Asia.” Of this area, Barnes details the following, “Pontus and Cappadocia, etc., were parts of Asia. But the word Asia is doubtless used here to denote the regions or provinces west of these, which are not particularly enumerated. Thus, it is used Acts 6:9; Acts 16:6; Acts 20:16. It probably embraced Mysia, Aeolis, Ionia, Caria, and Lydia. “The term probably denoted not so much a definite region as a jurisdiction, the limits of which varied from time to time, according to the plan of government which the Romans adopted for their Asiatic provinces” (Prof. Hackett, in loco). The capital of this region was Ephesus. See also 1 Peter 1:1. This region was frequently called Ionia, and was afterward the seat of the seven churches in Asia, Revelation 1:4.”



Concerning the term “Asia,” Vincent’s Word Studies further clarifies the term, saying, “Not the Asiatic continent nor Asia Minor. In the time of the apostles the term was commonly understood of the proconsular province of Asia, principally of the kingdom of Pergamus left by Attalus III. to the Romans, and including Lydia, Mysia, Caria, and at times parts of Phrygia. The name Asia Minor did not come into use until the fourth century of our era.”



Life application: When reading commentaries on verses such as Acts 2:9, be sure to thank the Lord for all of the diligent work that has gone into recording information about these places by scholars of past ages. At times they provide scriptural references that will help identify who is being referred to elsewhere in the Bible. Great scholars of the past spent a lot of time in rooms lighted by lamps, pouring over maps, books, and the Bible itself to put together reliable records of what is being described.



We are those who benefit from their labors, and they have made our lives much easier as we prepare our own commentaries, Bible studies, and sermons for those in our lives to also benefit from. A big “thank you” to them is due when we meet on the fairer shores we will someday walk upon.



And above all, thank the Lord that He has given us such wonderful words through Luke and the other writers of the Bible to get us going in our journey of understanding the greatness of what God is doing in redemptive history as He arranges His word, builds up His foundations, and weaves together His church. Yes, thank God for all He has done to give us the surety of His word and thus the surety of our salvation which is so clearly presented in this word.



Lord God, thank You for the wonderful stream of instruction You have given us, both in Your word and in those who have evaluated Your word throughout the ages. We have a reliable testimony to all that is going on in the wonderful story of the redemption of man because of those things You have put together for us. Thank You, O God! Amen!

[PrisonerOfHope]

Daily Bible Verse, Acts 2:10

Sunday, October 31st, 2021


Phrygia and Pamphylia, Egypt and the parts of Libya adjoining Cyrene, visitors from Rome, both Jews and proselytes, Acts 2:10




Luke continues the list of those who were present and heard the disciples speaking in their own dialects. As with the previous verse, we will cite the work of Albert Barnes. His descriptions are detailed and provide all that is necessary to know where the people were from. This verse begins with, “Phrygia, and Pamphylia.” Of these, Albert Barnes says, “These were also two provinces of Asia Minor. Phrygia was surrounded by Galatia, Cappadocia, and Pisidia. Pamphylia was on the Mediterranean, and was bounded north by Pisidia. The language of all these places was doubtless the Greek, more or less pure.” Today, these areas are included in the nation of Turkey.



Next, Luke notes “Egypt.” Barnes states, “This was that extensive country, well known, on the south of the Mediterranean, watered by the Nile. It extends 600 miles from north to south, and from 100 to 120 miles east and west. The language used there was the Coptic tongue. At present the Arabic is spoken. Vast numbers of Jews dwelt in Egypt, and many from that country would be present at the great feasts at Jerusalem. In this country the first translation of the Old Testament was made, which is now called the Septuagint.”



After Egypt, it says, “and the parts of Libya.” Of this, Barnes notes, “In the parts of Libya – Libya is a general name for Africa. It properly denoted the region which was near to Egypt; but the Greeks gave the name to all Africa.”



That area is said to be “adjoining Cyrene.” It is, as Barnes details, “…a region about 500 miles west of Alexandria in Egypt. It was also called Pentapolis, because there were in it five celebrated cities. This country now belongs to Tripoli. Great numbers of Jews resided here. A Jew of this place, Simon by name, was compelled to bear our Saviour’s cross after him to the place of crucifixion, Matthew 27:32; Luke 23:26. Some of the Cyrenians are mentioned among the earliest Christians, Acts 11:20; Acts 13:1. The language which they spoke is not certainly known.”



Also noted at this time are “visitors from Rome.” The word translated as “visitors” is found only here and in Acts 17:21, epidémeó. It signifies a sojourner. Of these Jews from Rome, Barnes notes, they “…were doubtless Jews who had taken up their residence in Italy, and had come to Jerusalem to attend the great feasts. The language which they spoke was the Latin. Great numbers of Jews were at that time dwelling at Rome. Josephus says that there were eight synagogues there. The Jews are often mentioned by the Roman writers. There was a Jewish colony across the Tiber from Rome. When Judea was conquered, about 60 years before Christ, vast numbers of Jews were taken captive and carried to Rome. But they had much difficulty in managing them as slaves. They pertinaciously adhered to their religion, observed the Sabbath, and refused to join in the idolatrous rites of the Romans. Hence, they were freed, and lived by themselves across the Tiber.”



Of these from Rome, Luke carefully notes they were “both Jews and proselytes.” The Jews are those who were born as Jews, even if outside of the land of Israel. They retained their cultural identity, and they continue to do this today, regardless as to where they are born and live. The proselytes are Gentiles who are converted to Judaism and who had come, along with the native Jews, to observe this pilgrim feast in Jerusalem.



The term “both Jews and proselytes” is probably a descriptor that applies to all of the people groups mentioned in both verses, not just to those in Rome. The point then is that there are native Jews from all of these locations as well as converts. This would make what is happening all the more notable. It isn’t just that some Jews from these places had heard the disciples who would then go back and say, “This miraculous event occurred while we were in Jerusalem.” Rather, it would be something that both native Jews and converts could both attest to. In their return to their own countries, the events would then be spoken of throughout much of the Roman empire.



Life application: The disciples of Jesus spoke in many different dialects, demonstrating that the Spirit is able to express God’s words in an understandable way to all people. Though the languages are different, the idea of communicating knowledge is still possible.



Though it should not be expected that we will suddenly be infused with another language when we want to tell someone about Jesus, we still have the ability to learn other languages, or use translators, to convey the gospel. Jesus gave us the commission –



“‘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 this has been directed by the Lord, let us make use of every opportunity that arises to share this word. In today’s world, the gospel has been printed in innumerable languages. If you go to a Thai or Greek restaurant frequently, be sure to print off something in their language and pass this good news onto them. There are also CDs and DVDs with the message on them, even gospel-oriented movies about Jesus can be obtained in many languages for a dollar or two. Be inventive, but be sure to get this word out.



Lord God, help us to be responsible with our time, and to share the message of the gospel to any and all who come our way. May we not fail in sharing this wonderful news with those around us. Give us both the opportunity and the desire to do so. Yes Lord, be with us as we do as we are directed in Your word to do. Amen.

[PrisonerOfHope]

Daily Bible Verse, Acts 2:11

Monday, November 1st, 2021


Cretans and Arabs—we hear them speaking in our own tongues the wonderful works of God.” Acts 2:11




Luke now finishes his list of the various locations where the people had gathered from. He first notes “Cretans.” Again, as before, the words of Albert Barnes will be quoted, “Crete, now called Candia, is an island in the Mediterranean, about 200 miles in length and 50 in breadth, about 500 miles southwest of Constantinople, and about the same distance west of Syria or Palestine. The climate is mild and delightful, the sky unclouded and serene. By some this island is supposed to be the Caphtor of the Hebrews, Genesis 10:14. It is mentioned in the Acts as the place touched at by Paul, Acts 27:7-8, Acts 27:13. This was the residence of Titus, who was left there by Paul ‘to set in order the things that were missing,’ etc., Titus 1:5. The Cretans among the Greeks were famous for deceit and falsehood. See the notes on Titus 1:12-13. The language spoken there was probably the Greek.”



Barnes notes that Crete was later called Candia. Today, however, the name has returned to “Crete.” Luke finishes his list with “Arabs.”



Today, what we consider Arabia is quite different than before. At the time, there were three places considered Arabia. The first is Arabia Petraea. This was bordered by Egypt on the west; Judea, and Syria to the north; the Red Sea to the south and then Arabia Felix on the east. Arabia Felix was bordered on the north by Petraea, Arabia Deserta, and part of the Persian Gulf; the Gulf of Arabia on the west; the Red Sea on the south, and part of the Persian Gulf on the east. The third is Arabia Deserta, which was bordered on the north by some of Mesopotamia; by Babylonia on the east; on the south by Arabia Felix, and by part of Syria and Arabia Petraea on the west.



With all of these people groups and locations named, Luke next records what they called out, saying that “we hear them speaking in our own tongues.” Now, the term glóssa, signifying “language,” is used. Therefore, these disciples were speaking both the foreign languages, but also the particular dialects within the languages. Whatever was needed to accurately speak to the ears of each person was fluently conveyed. And the substance of what they proclaimed was “the wonderful works of God.”



Here is a word found only once in Scripture, megaleios. It comes from the word megas, or great. Thus, it signifies “great things,” or “mighty works.” What the great things of God are is left unstated, but we can reasonably speculate that their words were centered on the great works of God in Christ.



In the speaking of the tongues, it was evidence that their message was truly from God, who alone could cause the tongues of Galileans to speak fluently as they did.



Life application: As previously noted, what was spoken by these people were actual languages, and they were fluently spoken for their targeted audience. What occurred here is a descriptive passage and is not to be considered normative for the church age. Paul says elsewhere –



“If anyone speaks in a tongue, let there be two or at the most three, each in turn, and let one interpret. 28 But if there is no interpreter, let him keep silent in church, and let him speak to himself and to God.” 1 Corinthians 14:27, 28



Paul’s words are prescriptive. They were given through inspiration by the Holy Spirit (2 Timothy 3:16, 17). Any supposed “tongues” uttered in a church that do not meet these requirements are not of God. As Paul wrote these instructions, and as they do not match what occurred in Acts 2, it is plainly evident that what occurred in Acts 2 (and elsewhere in Acts) were one-time events intended for the early establishment of the church. They are descriptive only and are not to be used as a basis for doctrine within the church.



Understanding the purpose of the book of Acts allows the student of the Bible to see how things came about. Being careful to not misapply what is stated in Acts, many unsound doctrines that have arisen within the church will be avoided. Read Acts, enjoy its contents, praise God for how He got things going, and then proceed to the epistles to obtain proper doctrine within the church – to the glory of God who purposed it to be this way.



Lord God, how precious is Your word, and how wonderful are the things it reveals, explains, and teaches. Help us to apply right context in our evaluation of it and help us to properly apply the things You prescribe in that right context. To Your glory we pray. Amen.

[PrisonerOfHope]

Daily Bible Verse, Acts 2:12

Tuesday, November 2nd, 2021


So they were all amazed and perplexed, saying to one another, “Whatever could this mean?” Acts 2:12


With his list of the many places where the pilgrims had come from, and of which all of them heard the disciples express “the wonderful work of God” in their own language and dialect, Luke next notes, “So they were all amazed and perplexed.”



The word translated as “amazed” is the same as was just used in verse 2:7. It signifies “to put out of place.” They were still unable to grasp what was happening. That state leads to the state of perplexity. The word translated as “perplexed” is only used by Luke, in Luke 9:7 and then three times in Acts. It gives the sense of being completely baffled or confused. It is the state when a person goes through every option, trying to find a solution to a matter, and no resolution comes forth. In this confused state, they were “saying to one another, ‘Whatever could this mean?’”



In their amazement, and in their inability to properly deduce the reason for what they were hearing, the question is obvious. When you can’t think something through yourself, you submit your question to others, hoping they will have a suitable answer.



Life application: It is in our nature to question the world around us. Johannes Kepler said that science is thinking God’s thoughts after Him. At times we will be confounded by something and go through a process of trying to determine what is happening. But in our thinking, we can make various kinds of errors.



Errors in thinking are known as fallacies. A fallacy is a mistaken idea or belief that is based on an unsound argument. Our minds follow certain paths of thinking that may not be logical. This is normally not intentional. Rather, we are not generally born with the skill of thinking critically. That must be developed.



At times, we may not understand something and so we will ascribe it to the miraculous, or to the providence of God. An example of this is when scientists see something highly unusual in their field of study that has no reasonable explanation. It is something that doesn’t fit any known scientific model. As such, they ascribe it to proof that God exists. This is known as the “God of the gaps” perspective. Something is happening, it is inexplicable by any other means, and therefore it must be God purposefully making it happen.



Unfortunately, this type of thinking can lead to real problems because someone will later come along and find a rational explanation for the event. When this happens, those who ascribed the gap to having been filled by God, have now become an embarrassment.



However, the exact opposite can occur as well. God (if He exists – and there is every reason to believe He does) is not incapable of doing the miraculous. For example, He may tell us about the future through prophecy. But some will dismiss any possibility of this happening. They are doing the exact opposite of the “God of the gaps” crowd by dismissing the hand of God in a matter that is clearly set forth by God.



For the Christian, we must be sound in our thinking in both directions. We must be careful to not ascribe to God something that is happening simply because we don’t understand it, or because someone says it is so. False tongues of Charismatics are such an example. However, we should not deny the hand of God when it is reasonably discernible that He has purposefully done something. Creation is such a thing. The giving of predictive prophecy (and the Bible is a book of predictive prophecy) is another.



And yet, not all predictive prophecy is of God. False prophets make claims all the time, even saying that what they submit is based on an evaluation of the Bible. Therefore, we must be extremely careful as we evaluate what God has done, is doing, and would/will do. Everything must be evaluated in accord with His nature and with a right application of His word.



If someone predicts the rapture, you can ignore him. Jesus clearly said in Acts 1 that we are not going to know the timing of such things. We may have a general idea of how the world is heading, but that is a logical evaluation based on what Scripture says about such things which can then be applied to our surroundings. However, this does not mean we can then pinpoint set events, like the rapture, that we have been told we will not know.



Be wise, be circumspect, and be willing to acknowledge that you don’t know everything, and neither does the guy who claims he does. Know-it-alls will get their comeuppance in due time.



Lord God, give us wisdom to look at the world around us in a rational and clear mind frame, knowing that Your hand created it, and so what will happen is logical and orderly. And yet, help us to never dismiss the miraculous if You choose to do something extraordinary for the benefit of Your people that is in accord with Your nature and Your word. Help us to have the mind that You are sovereign and that You will bring about the good end that You have promised us in whatever way You determine. Amen.

[PrisonerOfHope]

Daily Bible Verse, Acts 2:13

Wednesday, November 3rd, 2021


Others mocking said, “They are full of new wine.” Acts 2:13


Those who heard the Spirit speak in their own tongues were “amazed and perplexed.” They struggled to understand what was happening. However, Luke now continues, referring to “Others.”



These would probably be those who were from, and dwelt in, Jerusalem itself. They would hear the languages, and either not perceive the subtle differences in dialect (such as those from various areas of Judea noted in verse 2:9), or would think the other languages were simply gibberish. Of these would probably be the scribes and Pharisees and others who spent much of their time in Jerusalem. Without grasping the magnitude of the event occurring before them, and thinking it was all a put on, they were “mocking.”



The word is found only here and in Acts 17:32. It properly means “to joke.” As such, it speaks of using barbed humor and jeers that mocks others. With this attitude, they “said, ‘They are full of new wine.’”



In these words, is a word found only here in Scripture, gleukos. It is a word akin to glukus, meaning “sweet.” One can immediately see the basis of the word glucose. Thus, this is a type of sweet wine which uses fresh juice, but with a high level of sugars making it easy to drink copiously and thus it would be highly inebriating. It is probably akin to the wine made today by Manischewitz.



In other words, these “others” are saying that the disciples were all drunk and simply talking nonsensical gibberish. As they were at a pilgrim feast, this would probably not be all that uncommon. Drinking alcohol was not only an acceptable part of rejoicing at these feasts, it was specifically referred to as something completely expected of them. The Lord, through Moses, says this in Deuteronomy 14 –



“And you shall spend that money for whatever your heart desires: for oxen or sheep, for wine or similar drink, for whatever your heart desires; you shall eat there before the Lord your God, and you shall rejoice, you and your household.” Deuteronomy 14:26



Moses, speaking of the times when the people ate their tithes – which was during the pilgrim feasts – refers to two separate intoxicants: yayin, or fermented (alcohol based) wine, and shekar, or highly intoxicating liquor. It is this allowance for the rejoicing of the pilgrims that the “others” of this verse thought was the basis for what was occurring. Hence, they were mocking the pilgrims as would be common at any such gathering when such visitors couldn’t hold their drink.



Life application: This is a descriptive verse. It prescribes nothing. But what it describes is the assumed conduct of pilgrims to Jerusalem by some who saw their speaking in tongues. A miracle was taking place. And yet, they did not perceive it as such. This is what Paul refers to in 1 Corinthians –



“In the law it is written:

‘With men of other tongues and other lips

I will speak to this people;

And yet, for all that, they will not hear Me,’

says the Lord.” 1 Corinthians 14:21



Those who mocked heard, but they did not “hear.” It will take explaining to them the magnitude and meaning of what was being done before them. This is what will occur in the verses ahead. Until then, a couple things of interest can be considered from the evaluation of this short verse.



First, it was common and acceptable for the pilgrims to drink alcohol at the pilgrim feasts (when the tithes were eaten). The common teaching that the Jews only drank wine cut by water so that it was highly diluted is not true. Moses’ words in the law concerning the allowances at the pilgrim feasts, when the people came to eat their tithes, is explicit and it is easily understood. They were to enjoy the eating of their tithes in the presence of the Lord and to do so with the blessing of fermented drink. As the psalm says, “Wine that gladdens the heart of man” (Psalm 104:15, BSB).



Secondly, it is quite evident that, for whatever reason, some who saw the miraculous tongues being spoken did not understand. As it was the Pharisees and other leaders that purposefully had Christ crucified, it may be that they were denied understanding the miraculous nature of what occurred in order to cause them to consider the miracle differently than the others. This is speculation, but even after having what occurred openly explained, it is quite apparent throughout the rest of Acts that there were many who did not believe and who continued to work against the early church.



Let us be careful to hear the word when it is spoken, and then let us apply it to our lives. If we hear the word and don’t understand it, let us think on it, search for an answer in a reliable commentary or from a trusted scholar, and then let us continue to consider its meaning. May we never mock the word that is heard but respond to it with care – applying its precepts to our lives.



Lord God, Your word is precious. Thank You for it. Fill us with the desire to read it and contemplate its truths all the days of our lives. Amen.

[PrisonerOfHope]

Daily Bible Verse, Acts 2:14

Thursday, November 4th, 2021


But Peter, standing up with the eleven, raised his voice and said to them, “Men of Judea and all who dwell in Jerusalem, let this be known to you, and heed my words. Acts 2:14


The disciples were just accused of being full of new wine. In other words, they were thought to be drunk and were simply talking in gibberish. However, Luke describes what next took place, saying, “But Peter.”



As is customary with Peter, he takes the lead in what happens. In this case, he is prepared to address the crowd. As such, Luke notes his action as “standing up with the eleven.” The verb is aorist and indicates they stood first (“having stood”) and then Peter began to speak for all of them. This is probably to counter what was just said about them being drunk. When all stood, it shows that they are all clearly sober rather than swaying or falling down. As a side note, these words also are a confirmation that the selection of Matthias was fully accepted by the Lord, he being counted among the eleven. With this, it next says that Peter “raised his voice.”



In raising his voice, it will be clearly heard. As such, what he says will reflect the state of his mind, whether sober or drunk. If his words had no slurring or elongation of the vowels, they could no longer claim he was full of sweet wine. Luke is carefully describing what occurred in order to reveal what is going on. With his voice lifted up, it next says, “and said to them.”



The translation leaves a void in what is going on. It should say something like, “he spoke forth to them,” or something more distinct like that. It is the same word introduced in Acts 2:4, apophtheggomai, where it was translated as “utterance,” meaning of the Holy Spirit. As noted then, the word refers to a clear and plain enunciation, a declaration, and a speaking forth. The words are clearly conveyed, perfectly understood, and have precise meaning. The word will be used one more time when describing what Paul says in Acts 26:25 –



“But he said, ‘I am not mad, most noble Festus, but speak the words of truth and reason.’”



Luke, who authored Acts, uses this word to indicate that Peter is speaking clearly and intelligibly, and he is tying the utterance of the Spirit of verse 2:4 to what Peter is saying now. Peter is being given the proper words to utter forth (and this will be clearly seen in his discourse) in order to defend the truth of what has occurred in Christ, and what is continuing to occur in fulfillment of Scripture.



With this understood, the words of Peter are next recorded, saying, “Men of Judea.” The Greek literally reads, “Men, Jews.” Thus, this is probably not simply referring to those of Judea (remember that “Judea” was listed along with all of the other categories in verses 2:9-11). Rather, this is speaking to all of the people there, gathered from everywhere that was mentioned. They are all jointly termed “Men, Jews.” With that stated, Peter then includes those who are the most local of all, saying, “and all who dwell in Jerusalem.” This would then be an all-inclusive statement regarding everyone within earshot which would be inclusive of the strangers and the proselytes. Whoever could hear the voice of Peter is being called to attend to his words. With this understood, he next says, “let this be known to you.”



What he will say is something that can be understood, even if the previous words could not be. Only the one who spoke the particular language or dialect could perceive what was said through the tongues, but what will now be said is something that would be perfectly clear and stated with purpose. Peter’s words call for attention. But more, the verse finishes with, “and heed my words.”



Here is a word found only this once in Scripture, enótizomai. It is an aorist verb in the middle voice signifying “to take into one’s ear.” As such, it means to listen attentively. The Spirit had uttered, and the people had listened to the sound, claiming it was the result of too much wine. On the contrary, this was to be a discourse that should be taken into the ear and carefully evaluated in the brain once it was there. Everything about Luke’s description of this verse is exceedingly detailed to bring forth a clear understanding of what occurred at the time.



Life application: Even if you don’t understand the original languages that the Bible was written in, it is still a good practice to do word studies when possible, to find unusual or unique words used there. In becoming familiar with these, one can then attempt to think through why a particular word is used at a particular time, and then how that may then tie into other times the word is used. Or, if it is used only once, it may highlight the need to think through why that word was used at all.



This is not a necessary thing to do, but it is something that will help the student of the Bible to at least grow in knowledge and understanding. At the same time, we shouldn’t leap to unjustifiable conclusions about words in order to form our own doctrines or to line things up with our own presuppositions. This is an easy thing to do, and so we need to be careful to not do so.



In the end, it is good to follow along with word studies that have been evaluated by scholars before us, read commentaries on verses and passages by those who have come to their own conclusions, and then we should think on what we have read without simply accepting their evaluations at face value. Do everything with the mindset that this is the word of God, that He has a reason for everything that is included in it, and that you will do your best to evaluate it without inserting biases into the word. Instead, attempt to draw out the intended meaning from it.



Heavenly Father, Your word is precious and it has set meaning and intent. Help us to not insert our own presuppositions into it, but to draw out from it the meaning that You intend to be conveyed. Give us the mind to seek You with all our heart and soul through meditation on Your word. May it fill us with Your wisdom, O God. Amen.

[PrisonerOfHope]

Daily Bible Verse, Acts 2:15

Friday, November 5th, 2021


For these are not drunk, as you suppose, since it is only the third hour of the day. Acts 2:15


With the accusation that the disciples were simply “full of new wine,” Peter stood up to defend against their words. The previous verse noted that his address was to those of Judea and who dwell in Jerusalem. It is to them he says, “For these are not drunk.”



The verb is present tense. One might say, “these are not drunken,” “these are not inebriated,” or “these are not filled with intoxication.” What is being seen is not a state of being overcome by sweet wine at all. Peter is obviously referring to all of the disciples and not merely the eleven who stood with him. More than twelve languages and dialects were spoken, meaning that it was all of them who gathered, and all of them were being accused of joining in a big party of reveling. As Peter next says, “as you suppose.”



The supposition may have been that they were following along with the custom of rejoicing in the presence of the Lord, as directed by Moses in Deuteronomy 14, as they ate and drank their tithes in His presence. And from that night of fun, they just kept on going into the next day. This would probably not be uncommon, and so the charge leveled against them would be something as simple as, “Boy, they’ve been partying all night and they are still going strong.”



The gathering at the pilgrim feasts was a time to unwind, greet old friends and meet new ones, and to also enjoy dancing and singing. However, Peter next says that what they suppose is, at least for them, flawed thinking. He says, “since it is only the third hour of the day.”



The third hour is 9am in the morning. The synoptic gospels present the timing of the day in this fashion. For example, Mark records the hour of the crucifixion as 9am –



“Now it was the third hour, and they crucified Him. 26 And the inscription of His accusation was written above:

THE KING OF THE JEWS.” Mark 15:25, 26



Mark then goes on to say that when the sixth hour came there was darkness until the ninth hour. That corresponds with Luke’s account as well –



“Now it was about the sixth hour, and there was darkness over all the earth until the ninth hour. 45 Then the sun was darkened, and the veil of the temple was torn in two. 46 And when Jesus had cried out with a loud voice, He said, ‘Father, ‘into Your hands I commit My spirit.’ Having said this, He breathed His last.” Luke 23:44-46



Luke records Peter’s words which state that this is the same hour of the day, the third hour, or 9 am. Peter says that this is not the hour for being drunk. Rather, what is occurring is something entirely different. Several verses follow this line of thinking. First, Isaiah shows that those who follow the practice of early morning drinking are living in futility because that sets the tone for the entire day and into the night –



“Woe to those who rise early in the morning,

That they may follow intoxicating drink;

Who continue until night, till wine inflames them!” Isaiah 5:11



Later, Paul will clearly indicate that those who get drunk do so at night. His words do not mean that people don’t get drunk during the day. People drink whenever they drink. Rather, he is equating being drunk to spiritual slumber. Night is then equated with not being spiritually alert –



“Therefore let us not sleep, as others do, but let us watch and be sober. 7 For those who sleep, sleep at night, and those who get drunk are drunk at night.” 1 Thessalonians 5:6, 7



Paul is using a general theme to set a principle concerning being alert. It is a thought that he presents to those at Corinth concerning the Lord’s Supper –



“For in eating, each one takes his own supper ahead of others; and one is hungry and another is drunk. 22 What! Do you not have houses to eat and drink in? Or do you despise the church of God and shame those who have nothing? What shall I say to you? Shall I praise you in this? I do not praise you.” 1 Corinthians 11:21, 22



He uses the same word, translated as “drunk” that Peter now uses. Paul tells them that if they want to imbibe, to do so at home. Church attendance is to be a time of sobriety and alertness. This is the thought also conveyed by Peter. “We are not drunk! It is the morning, and we are all perfectly alert.” With that understood, he will continue his discourse.



Life application: There is a time and a season for all things. The Lord set the pilgrim feasts as a time of rejoicing and partaking in the abundance of what He had provided for the people. For the believers at this feast, they were filled with the Holy Spirit. The demonstration of the Spirit was something that was to alert the people of Israel to the finished work of Christ and that something new and extraordinary was happening.



And this should be the same for those who come to Christ even today. There should be a change in mind, in direction, and in hope. It should be evident to all around that something extraordinary has happened. Obviously, spiritual highs cannot last forever, but there should be an increased maturity in each person as he continues his walk in Christ.



The outward display of tongues was a sign to Israel. The change in the believer’s life should be a sign to those around him as well. Let us be set apart to the Lord so that those around us see the difference and then want to know what it is that makes us different. Paul says –



“And do not be drunk with wine, in which is dissipation; but be filled with the Spirit, 19 speaking to one another in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord, 20 giving thanks always for all things to God the Father in the name of our Lord Jesus Christ, 21 submitting to one another in the fear of God” (Ephesians 5:18-21).



In this, we will be proper examples to others of the change that has taken place in our lives.



Heavenly Father, may we make the most of our time, bringing glory and honor to Your name through our conduct. Not everyone considers the importance of a relationship with You. But there are times when the lives of others fall apart. It is during those times that they will look for answers. When that happens, may they remember our conduct and come to us to find out about the hope we possess. So, Lord, help us to live rightly now and always for when such times arise. Amen.

[PrisonerOfHope]

Daily Bible Verse, Acts 2:16

Saturday, November 6th, 2021


But this is what was spoken by the prophet Joel: Acts 2:16


Peter just noted that those speaking in tongues were not drunk as it was supposed. Instead, he will now explain to the people what is happening. In order to do so, he will cite Scripture to back up the notion that this was something prophesied of, and thus fully in accord with the redemptive workings of God. As such, Luke records Peter’s words, saying, “But this is what was spoken by the prophet Joel.”



The words, “But this,” clearly and unambiguously refer to the coming of the Holy Spirit. This is denied by hyperdispenationalists, as if Peter’s words (which cite Joel) are referring solely to the Holy Spirit coming upon Jesus. Saying this is, then, an attempt to deny that the church began at Pentecost and that what Joel prophesied of has nothing to do with the church age.



It is true that what occurs in Acts 2 is descriptive and is not normative for the church age. But what is described is clearly intended to demonstrate the fulfillment of the promise of the coming of the Spirit. This was exactly what Jesus was speaking of in John concerning the Comforter (also called the Helper), and in Luke where Jesus refers to “the Promise of My Father” –



“Behold, I send the Promise of My Father upon you; but tarry in the city of Jerusalem until you are endued with power from on high.” Luke 24:49



Just because something occurs in Scripture, which is not normative for the church age, it does not mean it does not apply to the church age. The church age had to begin at some point. When it did, it began with evidences of its fulfillment.



The events of Acts 2 are those evidences. The continued giving of the Spirit in a demonstrable way in Acts 8, 10, and 19 are to show that the message of the apostles Peter and Paul is the same message. The recipients of the demonstrations (Jews, Samaritans, Gentiles, and again Jews) confirms that this is so.



Understanding this, Peter will cite a passage from Joel 2. It will not be a direct citation of either the Hebrew or the Greek, though it will more closely follow the Greek. However, the intent of what is stated by Peter is clearly understood to be the fulfillment of what Joel prophesied.



The words of Joel will be evaluated as they are cited. Many of them are clearly to be fulfilled in the end times, not in Acts 2. As with many prophecies uttered in Scripture, and even by Jesus Himself, they will take a “mountain view” perspective. When one looks at a mountain range, it is all one thing to the mind’s eye. However, if one focuses on a single mountain, it will come into focus. Then looking at another mountain further in the distance, that mountain will come into focus.



The same is true with prophecy. Joel and the other prophets would see visions that comprise events with long time frames between them. Such is the case with Joel 2, and as it is then relayed to the people in Acts 2 by Peter. The particular verses from Joel state –



“And it shall come to pass afterward

That I will pour out My Spirit on all flesh;

Your sons and your daughters shall prophesy,

Your old men shall dream dreams,

Your young men shall see visions.

29 And also on My menservants and on My maidservants

I will pour out My Spirit in those days.

30 “And I will show wonders in the heavens and in the earth:

Blood and fire and pillars of smoke.

31 The sun shall be turned into darkness,

And the moon into blood,

Before the coming of the great and awesome day of the Lord.

32 And it shall come to pass

That whoever calls on the name of the Lord

Shall be saved.

For in Mount Zion and in Jerusalem there shall be deliverance,

As the Lord has said,

Among the remnant whom the Lord calls.” Joel 2:28-32



Life application: Peter is speaking to Israel alone at this time. His words are words of prophesy that pertain to Israel, both in the immediate sense (Acts 2) and in the future (the tribulation period). This is because the New Covenant was given to the house of Israel and to the house of Judah (see Jeremiah 31:31).



The New Covenant was brought forth in Christ’s blood (see Luke 22:20, 1 Corinthians 11:25, and etc.). However, this does not mean that the gospel that brings a person into the New Covenant relationship is different for Jews and for Gentiles. This is an error in thinking and a heretical doctrine.



Promises to Israel do not mean the Gentiles are excluded. It means that Israel the nation bears a promise as a collective whole. These promises are inclusive of individual Jews (obviously, because a nation is made up of individuals), but they are also inclusive of individual Gentiles who are brought into the commonwealth of Israel (see Ephesians 2:12).



This is important to understand and cannot be repeated enough. What occurred in Acts 2 is spoken to Israel and applies to Israel, and yet it is describing the establishment of a body of people that is inclusive of every Jew and Gentile that has come into that body since this Pentecost event.



Remember the key points of doctrine – Is this descriptive? Is this prescriptive? What is the context? What is the context? What is the context? And then, when you have determined these things, remind yourself that everything that is descriptive is not necessarily normative. In this, you will avoid many sad bumps on your road, and you will not be diverted down either Apostasy Avenue or the Heresy Highway.



Lord God, thank You for how You have presented Your word. You tell us of wonderful events that have occurred, and You confirmed those events with signs and wonders when they came to pass. After that, You have asked Your people to have faith in what was presented, leaving the choice up to us to accept that You are still working among us, even without those demonstrations. Thus, You surely place a high value on our faith. Thank You for this honor. Amen.

[PrisonerOfHope]

Daily Bible Verse, Acts 2:17

Sunday, November 7th, 2021


‘And it shall come to pass in the last days, says God,

That I will pour out of My Spirit on all flesh;

Your sons and your daughters shall prophesy,

Your young men shall see visions,

Your old men shall dream dreams. Acts 2:17


Peter, having assured those present that what had occurred was not the effects of too much sweet wine. Now, he loosely cites the prophet Joel, showing that what is occurring was prophesied by Joel. As such, he says, “And it shall come to pass.”



Joel states that a time is yet ahead when certain things will occur. Peter says the time for those things to occur has begun with the coming of the Spirit as it rested upon the believers. Next, Peter says, “in the last days.” In Joel it simply says, “after.”



Joel’s words refer to a time centered around the day of the Lord. It is a time of restoration for Israel when the Spirit would be poured out upon them. Peter changes “after” to “in the last days.” This term signifies an unspecified time that is actually inclusive of the entire church age. Messiah’s work of fulfilling the law and establishing the New Covenant is complete. From that time, the thought of the last days takes center stage. Paul refers to this time frame in 2 Timothy 3:1, and it is inclusive of the entire time of the church age.



Peter then adds in, “says God.” This is a note confirming that the prophecy of Joel is the prophetic word of God. In this time frame, Peter next says, “That I will pour out of My Spirit on all flesh.” There is a time when the Spirit of God would come upon believers. The term “all flesh” does not mean “every person on the earth.” It means “all believers regardless of age, sex, status, and so on.”



Having said this, care must be taken to understand that this pouring out of the Spirit does not necessarily mean that the event as it happens in Acts is normative for the church age. It is, like other such events, given as a confirmation of the work of Christ having converted those who – by faith – believe. This is what happened in Acts 2. Despite this obviously being so, Ruckman incredibly says, “Nothing in verses 16-21 takes place in Acts 2 at all, not even the pouring out of the Spirit.” It is the epitome of idiocy.



In order to justify the unjustifiable, he denies that the events of Acts 2:1-4 are a demonstration of the pouring out of the Spirit. But this is exactly what occurred, and it is what Peter is explicitly telling the people. The Spirit has come! God is demonstrating His approval of the work of His Son by pouring the Spirit out upon those who believe. This is explicitly stated in verse 2:33 –



“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.”



If Ruckman only read a few verses ahead and stopped living by presuppositions and biases, he would have seen how faulty his analysis of Scripture actually is.



In the pouring out of the Spirit, Peter continues citing Joel, saying, “Your sons and your daughters shall prophesy.” This is explicitly fulfilled in Acts 11:27-30, Acts 19:6, Acts 21:8-11, and etc. Peter continues with, “Your young men shall see visions.”



The idea is that of a waking vision. It is something that can be perceived that would otherwise be imperceptible. This was fulfilled in Acts 9:10-14 (two visions), 10:1-16 (two visions), etc. Peter next says, “Your old men shall dream dreams.”



There is no specific reference to the word “dream” in Acts, nor is there any specific reference to it later in the New Testament. The only time the Greek word for dreams is mentioned again is in Jude 1:8 when speaking in a negative sense about those who defile the flesh. However, Acts 16:9 refers to a vision appearing to Paul in the night. As such, this could ostensibly be considered a fulfillment of this. Paul also refers to an angel standing by him in the night in Acts 27:23. Again, specifying the night may be a way of saying that this occurred while dreaming.



The words of Joel, as spoken forth by Peter, are clearly indicated by him as being fulfilled in the pouring out of the Spirit upon the believers now in Acts 2. It is incredible that anyone could deny the clear and unambiguous words of Peter in an attempt to justify that this is not the case.



Life application: It is true that many of the coming words of Joel have not yet been fulfilled. This is because Israel, as a nation, collectively rejected Christ Jesus. The Spirit was poured out on those who believe at the beginning of the church age as a sign to Israel that God had approved of the work of His Son. It was a visible manifestation that this was so. At the end of the age, when Israel collectively accepts Jesus as their Messiah, it will again be so. This is also explicitly stated in Zechariah 12 –



“And I will pour on the house of David and on the inhabitants of Jerusalem the Spirit of grace and supplication; then they will look on Me whom they pierced. Yes, they will mourn for Him as one mourns for his only son, and grieve for Him as one grieves for a firstborn.” Zechariah 12:10



Understanding these things, it must be remembered that the events which occurred in Acts 2 are given to Israel as a sign. They are not normative for the church age. The signs were given, the church is established, and there is no longer a need for the sign –



“For Jews request a sign, and Greeks seek after wisdom; 23 but we preach Christ crucified, to the Jews a stumbling block and to the Greeks foolishness, 24 but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. 25 Because the foolishness of God is wiser than men, and the weakness of God is stronger than men.” 1 Corinthians 1:22-25



&



“For we walk by faith, not by sight.” 2 Corinthians 5:7



&



“So then faith comes by hearing, and hearing by the word of God.” Romans 10:17



Paul’s epistles alert us, time and again, to the fact that we are to heed the word and believe by faith. The church was established, and the signs are no longer necessary to convince Israel. They have (collectively) rejected the Lord. When they, as a nation, accept Him, the Spirit will be poured out upon them as a nation. In the meantime, we are to live by faith, we are to convey that truth by the word of God, and those who accept the premise of the word of God will demonstrate faith and be saved. This is what is normative for the time in which we live.



Lord God, thank You for the simplicity of the gospel. We are saved by accepting that Christ has done all that is necessary to reconcile us to You. Help us to not add to that, but to accept it, and revel in it all of our days. Thank You for the full, forever, and finished work of Jesus Christ our Lord. Amen.

[PrisonerOfHope]

Daily Bible Verse, Acts  2:18

Monday, November 8th, 2021


And on My menservants and on My maidservants

I will pour out My Spirit in those days;

And they shall prophesy. Acts 2:18






Peter, still citing Joel, continues with the words, “And on My menservants and on My maidservants.” The Spirit will come upon the Lord’s people regardless of sex. Any who believe in Christ Jesus will receive the Promise. In the Hebrew of Joel that Peter is citing, it says, “And also upon the menservants and upon the maidservants.” Instead of “My,” it simply says, “the.”



In the Hebrew, the words of Joel are qualifying the previous verse of Joel. It had said, “I will pour out My Spirit on all flesh.” And so, to say, “And also upon the menservants and upon the maidservants,” it would be understood that they were included in the term “all flesh.” The Lord was obviously speaking to the people of Israel, and so “My” would be understood.



However, Peter now makes a distinction by saying “My” – “My menservants and on My maidservants.” As some people there were speaking in tongues while others were not, it defines who “My” is referring to, meaning believers. Thus, anyone not having the Spirit poured out on them is not included in “My.” It is a subtle way of saying, “This is what God is now doing. We are what Joel prophesied of, and we are now the people of God.” To remedy this for those listening, Peter will later say –



“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.” Acts 2:38, 39



For now, Peter continues citing Joel, saying, “I will pour out My Spirit in those days.” The idea of the pouring out of the Spirit is more than just coming upon a prophet for the purpose of witnessing to Israel, but of coming upon all people, as noted in the words “all flesh” of the previous verse (in both Joel and Acts). It is an all-inclusive pouring out upon any who belongs to the Lord. Further, these words now tell us that “those days” that Joel was referring to are now “these days.” The promised pouring out of the Spirit had arrived. With this gift, Peter next says, “And they shall prophesy.”



These words are not found in either the Hebrew or the Greek OT. However, Peter stating them now is probably an indication to the people that what he is saying, and what he will continue to say, is to be considered as prophetic utterances of the Lord. Thus, they are to heed Peter’s words just as if they were heeding the prophets of the past. To not do so would be to reject the word of the Lord.



And more, there are times where those who are believers are said to prophesy later in Acts, such as in Acts 11:28, 19:6, and 21:9. Thus, the Spirit is shown in Acts to come upon believers in fulfillment of Peter’s words now.



Another obvious point to be gleaned from Peter’s words is to be seen in what is stated now in Acts. First, who is speaking in Joel 2 when it says, “I will pour out My Spirit?” It is obviously the Lord God (Yehovah). However, Peter – who is quoting those verses from Joel – clearly shows that it is Jesus who is pouring out His Spirit –



“Therefore being exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He poured out this which you now see and hear.” Acts 2:33



Therefore, Peter is clearly, precisely, and unambiguously stating that Jesus is the Lord God (Yehovah) of their Scriptures. This is an important point that will help establish doctrine later in this chapter, and it will explain why certain things occur as they do (here, toward Israel), but that are not later expected of new believers later in Acts.



Life application: It is necessary for us to remind ourselves that the verses being reviewed in Acts 2 are merely describing what occurred at that time. They do not prescribe anything, and they do not establish any ongoing precedent. In other words, just because something occurs here in Acts, it does not mean that it will occur again.



Fire came down on the sacrifices at the tabernacle and then later at the temple to show the Lord’s approval of those edifices. But that did not occur again. The one demonstration of approval was all that was needed to confirm that He was among His people and had accepted what was built.



Likewise, the Lord demonstrates in the book of Acts His approval of His followers, and of various conversions of people in an outward manner in order to demonstrate that He has accepted their faith. But this does not set a new precedent that will reoccur later. We should not expect to have a “Charismatic style” conversion when we receive Jesus. In fact, it is contrary to the prescriptive words of Paul elsewhere to expect that. Most importantly, we are to have faith in the Lord Jesus without any external display of His approval, and with that, He will be pleased.



Lord God, Your word says that if we believe the gospel, we will be saved. It also says that when we do, we are sealed with Your Spirit as a guarantee of our salvation. Help us to trust this and to not waffle in our minds as to whether this is true or not. When we have demonstrated faith, Your word says You are pleased with that, and we are saved. Thank You for the surety Your word provides. Amen.

[PrisonerOfHope]

Daily Bible Verse, Acts 2:19

Tuesday, November 9th, 2021




I will show wonders in heaven above

And signs in the earth beneath:

Blood and fire and vapor of smoke. Acts 2:19






Luke continues with Peter’s citation of Joel 2 now. This is from Joel 2:30 –



“And I will show wonders in the heavens and in the earth:

Blood and fire and pillars of smoke.”



As can be seen, Peter’s words are not an exact quote. As the Greek translation of the OT reflects the Hebrew, Peter’s words are more of a paraphrase. He begins with, “I will show wonders in heaven above.”



The Greek literally means, “I will give.” The idea of a wonder is something that is miraculous and awesome. Further, it is the thing itself. In other words, if the Lord opens up the Red Sea, it is a wonder. If the Lord stills the storm-tossed sea, it is a wonder. Peter continues with, “And signs in the earth beneath.”



A sign is something that represents something else. In Genesis 1, it says –



“Then God said, ‘Let there be lights in the firmament of the heavens to divide the day from the night; and let them be for signs and seasons, and for days and years; 15 and let them be for lights in the firmament of the heavens to give light on the earth’; and it was so.” Genesis 1:14, 15



The lights in the heavens are given for light and for dividing the day and the night. That is a purpose that they serve. They are also given for markers of the seasons. People know when to plant and when to reap because of them, and so on. However, it also says that they are for “signs.”



Throughout the Bible, this is then confirmed as the Lord uses them to represent other things, or of the coming of certain events. The sun or the moon turning to blood, such as during an eclipse (Revelation 6:12), is shown to portend catastrophe at times. Stars are seen at times to indicate special events, such as the coming of Messiah (Matthew 2:2). The constellations are set in the sky as markers (see Job 9:9 and Job 38:32). With this understood, Peter continues with, “Blood and fire and vapor of smoke.”



The blood is stated explicitly to be the life in Deuteronomy 12:23. Therefore, when blood is brought forth, it signifies the shedding of life, such as a slaughter in battle or in the unsanctioned killing of others. For the shedding of blood in battle, Ezekiel 38:22 gives the proper sense –



“And I will bring him to judgment with pestilence and bloodshed; I will rain down on him, on his troops, and on the many peoples who are with him, flooding rain, great hailstones, fire, and brimstone.”



As can be seen, this same verse mentions “fire,” as does Peter. It is reflective of war and the calamity that comes with it. There is destruction with fire and by fire –



“Now in the fifth month, on the tenth day of the month (which was the nineteenth year of King Nebuchadnezzar king of Babylon), Nebuzaradan, the captain of the guard, who served the king of Babylon, came to Jerusalem. 13 He burned the house of the Lord and the king’s house; all the houses of Jerusalem, that is, all the houses of the great, he burned with fire.” Jeremiah 52:12, 13



The “vapors of smoke” that Peter refers to comes from the effects of the fire and from other catastrophes, such as during the destruction of Sodom. Thus, the vapors (or in the Hebrew “pillars”) are columns of smoke rising up like a palm tree into the sky.



What is surely the case is that Peter has gone from the immediate events of Joel’s prophecy to events in the distant future, maybe without realizing it. The Spirit was poured out on the believers, and he described that in verses 17 & 18. Verses 19 & 20 then refer again to events that will come upon Israel during the tribulation period.



Joel’s prophesy seems to say that these things will come upon Israel “after” the great battles of the tribulation period (Joel 2:28 says, “And it shall come to pass afterward”). However, Joel is looking into the future and describing events as they come before him. As such, there is nothing to negate that the giving of the Spirit to the believers is not intimately connected with the future pouring out upon the whole nation. As such, the events bracket the time between Christ’s advents. This is seen in Jesus’ words concerning the tribulation period –



“For then there will be great tribulation, such as has not been since the beginning of the world until this time, no, nor ever shall be. 22 And unless those days were shortened, no flesh would be saved; but for the elect’s sake those days will be shortened.

23 “Then if anyone says to you, ‘Look, here is the Christ!’ or ‘There!’ do not believe it. 24 For false christs and false prophets will rise and show great signs and wonders to deceive, if possible, even the elect. 25 See, I have told you beforehand.” Matthew 24:21-25



The New Covenant was established with the house of Israel and the house of Judah. They are now (at the time of Acts 2) being given opportunity to accept it and come into all that the covenant promises to them. However, as Acts continues on, it will be seen that this will not occur. Israel (the nation collectively) will reject Christ, and the banner of leadership will go from the tent of Shem to the tent of Japheth (Genesis 9:27). It will go from Jew to Gentile.



This does not, however, mean that the Jews (Israel) are rejected. It means that God, in His advanced knowledge of what would occur, has had His gospel go out to the nations while Israel lives under the Mosaic Covenant curses for rejecting Him. The fact that they are under those curses means that they are still God’s people. If they were not, there would be no covenant to punish them with. But the Lord is faithful to His unfaithful people.



And so, while Israel awaits being brought into the New Covenant, the gospel has gone forth to the Gentiles. It is the same covenant and the same gospel to both. But Israel, as a nation, must accept their Messiah before they – as a people – find restoration.



Life application: Peter’s words, which cite Joel, show that Israel still has a purpose in God’s redemptive narrative. Joel’s words were spoken to Israel. The words pertain to Israel, and the events have (and will) come upon Israel. For now, the redemptive narrative continues through the tent of Japheth, and the spiritual banner is held by the Gentile people. This will end at some point, and the spiritual banner will be picked up again by the tent of Shem. Until that happens, we can know that none of this was out of God’s plans –



“Indeed He says,

‘It is too small a thing that You should be My Servant

To 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



There is one Messiah, there is one New Covenant, there is one gospel, and there is one plan of redemption that began at the fall and that will continue until all things are accomplished. Let each of us be a part of that plan by going forth and sharing this good news of salvation!



Heavenly Father, how good it is to know that all we need to do is to simply receive what You have already done. As humans, we always want to do things our own way, and we want to work for what You have already offered freely. Help us to understand that nothing will satisfy You except trusting in the completed work of Christ. He has done the work. May the eyes of all people see this and place their trust in Him. Amen.

[PrisonerOfHope]

Daily Bible Verse, Acts 2:20

Wednesday, November 10th, 2021




The sun shall be turned into darkness,

And the moon into blood,

Before the coming of the great and awesome day of the Lord. Acts 2:20




The words of Peter citing Joel, concerning the pouring out of the Spirit, continue now. This verse exactingly corresponds to the OT Greek translation of Joel 2:31. The NKJV translates the Hebrew exactly the same as this verse in Acts –



“The sun shall be turned into darkness,

And the moon into blood,

Before the coming of the great and awesome day of the Lord.”



The words now are also similar in content to various other Old Testament prophecies. A few examples are –



“For the stars of heaven and their constellations

Will not give their light;

The sun will be darkened in its going forth,

And the moon will not cause its light to shine.” Isaiah 13:10



“When I put out your light,

I will cover the heavens, and make its stars dark;

I will cover the sun with a cloud,

And the moon shall not give her light.” Ezekiel 32:7



“‘And it shall come to pass in that day,’ says the Lord God,

‘That I will make the sun go down at noon,

And I will darken the earth in broad daylight.’” Amos 8:9



Such words indicate phenomena that occur frequently, meaning the eclipse of the sun and the moon or other atmospheric events that obscure them, such as dust storms. This doesn’t negate the supernatural, however, because the events are prophesied in advance. Further, what is probably the case is that these events will be specifically over the land of Israel. With these thoughts in mind, Peter’s words of this verse begin with, “The sun shall be turned into darkness.”



Here, Luke introduces a word, metastrephó, that signifies to turn about, or corrupt. It is the changing of one thing into another. In Galatians 1:7, Paul uses this word concerning those who “pervert” the gospel. Peter’s words indicate that what is normal in the sky will be unusually changed into a state of darkness.



As noted, this is the obscuring of the sun, probably during an eclipse. As solar eclipses can be precisely predicted as to when they will occur, it is as an advanced warning to those who are living in the tribulation period that the fulfillment of the prophecy is at hand. These words, however, could also be fulfilled in the covering of the sky with smoke. Such was the case during the Gulf War when Saddam Hussein set fire to the oil fields of Kuwait. The sun was turned to darkness.



Next, Peter says, “And the moon into blood.” Lunar eclipses will produce a sort of copper-colored effect. In this, it almost appears as blood. The term “blood moon” is thus appropriate. This effect can be realized by other such events, such as the smoke of fires as well. If the world is in a global conflict, which will surely be the case in the tribulation period, much of the planet could have smoky skies. Either way, these events will come, as Peter says, “Before the coming of the great and awesome day of the Lord.”



Here is a word found only this once in Scripture, epiphanés. It signifies that which is manifest, illustrious, or glorious. The corresponding noun, epiphaneia, is used to refer to the second coming of Christ in 2 Thessalonians 2:8 as well as verses in both 1 and 2 Timothy and also Titus.



What Joel prophesied is referred to by Jesus in the synoptic gospels, and it is repeated here by Peter. These great events will precede the day of the Lord. The words of Jesus confirm the prophecy –



“Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of the heavens will be shaken. 30 Then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory. 31 And He will send His angels with a great sound of a trumpet, and they will gather together His elect from the four winds, from one end of heaven to the other.” Matthew 24:29-31



There is a time coming when the Lord alone will be manifested in a unique and terrifying way. The world will already be in a state of complete turmoil and confusion, but it will find that nothing they could have imagined would prepare them for what will happen when He returns.



Life application: The Spirit was poured out on believers in Acts 2. The same Spirit is found in believers to this day as a seal and a guarantee for the day of redemption of the Lord’s purchased possession (Ephesians 1:13, 14). However, Israel as a nation rejected the Lord Jesus. As such, the nation went into an extended time period of punishment according to that set forth in the Law of Moses.



Seven more years under this law are set forth for Israel (see Daniel 9:24-27). That is the tribulation period, and it is coming at some point. Israel the people are back in the land of Israel. They have been prepared for the coming of this event, and they will eventually call out to God through Christ. What began in Acts, will find its final fulfillment. But before this occurs, the church will be taken home to glory.



Although it is not for us to speculate on the timing of these events, it is proper for us to be aware of the state of the world in which we live, and the state of Israel who is key to all of these prophecies. With the coming of modern technology, plandemics, a falling away of the church from sound doctrine, and the reestablishment of Israel, the days are closing in on the time when such events are likely to occur.



Let us be faithful to continue to share the gospel, and to tell others about the goodness of the Lord before it is too late. We should let others know about the great and awesome Lord who came once to save and who will come again to judge. Let us tell the world about JESUS!



Lord God, how exciting it is to see the world heading towards the fulfillment of prophecies made thousands of years ago. Time has marched on, and as it has, the world has slowly molded itself into matching what was written beforehand. It is exciting to live in such times. Give us wisdom, courage, and strength in our conduct through them. Amen.

[PrisonerOfHope]

Daily Bible Verse, Acts 2:21

Thursday, November 11th, 2021




And it shall come to pass

That whoever calls on the name of the Lord

Shall be saved.’ Acts 2:21



Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)



You can also read this commentary, with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).



Peter continues to cite Joel 2 as a proof that the things that have occurred were prophesied in advance. As they are now fulfilled in the pouring out of the Spirit, then what has occurred is of God. Now, with his final citing of the passage from Joel, he conveys what is the expectation of those who see and take to heart those things.



In his citing of Joel, he cuts short the verse from which the words are spoken, giving only the part that is pertinent to the present time –



“And it shall come to pass

That whoever calls on the name of the Lord

Shall be saved.

For in Mount Zion and in Jerusalem there shall be deliverance,

As the Lord has said,

Among the remnant whom the Lord calls.” Joel 2:32



Peter, under the influence of the Spirit, acknowledges now the first half of Joel’s words of prophecy from Joel 2:32. But he leaves off the second half of the verse. This is no different than what Jesus did when citing Isaiah. Notice the difference between Isaiah’s prophecy and of Jesus’ quoting of Isaiah’s words –



“The Spirit of the Lord God is upon Me,

Because the Lord has anointed Me

To preach good tidings to the poor;

He has sent Me to heal the brokenhearted,

To proclaim liberty to the captives,

And the opening of the prison to those who are bound;

2 To proclaim the acceptable year of the Lord,

And the day of vengeance of our God;

To comfort all who mourn.” Isaiah 61:1, 2



“So He came to Nazareth, where He had been brought up. And as His custom was, He went into the synagogue on the Sabbath day, and stood up to read. 17 And He was handed the book of the prophet Isaiah. And when He had opened the book, He found the place where it was written:

18 ‘The Spirit of the Lord is upon Me,

Because He has anointed Me

To preach the gospel to the poor;

He has sent Me to heal the brokenhearted,

To proclaim liberty to the captives

And recovery of sight to the blind,

To set at liberty those who are oppressed;

19 To proclaim the acceptable year of the Lord.’” Luke 4:16-19



Jesus stopped in the middle of the verse from Isaiah. The same Lord who came in His first advent to accomplish and set forth certain blessings for His people will come again in the vengeance of God. That these things are thousands of years apart was unknown when Isaiah prophesied. His words essentially portray a mountain range in one panorama view, but as the ideas are considered individually, it is as if one is focusing on either the closer or the more distant mountains at any given time.



This is what Peter is doing. His prophecy included details of the future (such as verses 2:19, 20), but the part about there being “deliverance” in Mount Zion and in Jerusalem is irrelevant to what is happening “right now” at Peter’s time. Those events will not happen for millennia. Therefore, the Spirit did not inspire him to speak them out. The deliverance Joel refers to, but which Peter left out is noted elsewhere in the Old Testament, such as in Zechariah. These are end times verses that have nothing to do with the time Acts 2 was occurring –



“The Lord will save the tents of Judah first, so that the glory of the house of David and the glory of the inhabitants of Jerusalem shall not become greater than that of Judah. 8 In that day the Lord will defend the inhabitants of Jerusalem; the one who is feeble among them in that day shall be like David, and the house of David shall be like God, like the Angel of the Lord before them. 9 It shall be in that day that I will seek to destroy all the nations that come against Jerusalem.” Zechariah 12:7-9



With this broader picture understood, the words of Peter that are applicable to the present time of his speaking are, “And it shall come to pass.” These words are a reference to Joel’s prophecy. As such, they are not to be taken as merely future to Peter’s time. Rather, Peter is saying that what Joel prophesied is relevant to his “right now.” The pouring out of the Spirit demonstrates that this is so. And so, the expectation and effects of that prophecy are next spoken by Peter, beginning with, “That whoever calls on the name of the Lord.”



This is a Hebraism where calling on a name means to call on the person who bears the name. Hence, to “call on the name of the Lord” is to call on the Lord. As Joel was referring to Yehovah, Israel’s God, and as Peter equates this passage to Christ Jesus now, it clearly indicates that Jesus is the Incarnate Lord (Yehovah). To call on the name of Jesus as Lord is the expectation. The effect of doing so is that such a person will find divine favor. As Peter says, he “Shall be saved.”



From this point, Peter will explain how Jesus is the One to fulfill the prophecy and what Israel needed to do about applying His work to their lives. Of Peter’s coming words, Ruckman incorrectly and ignorantly says on his comments of Acts 2:23 –



“Although Peter preaches about Christ’s death (here), His burial (vs. 27), and of His resurrection (vs. 31), he never applies those things as a blood atonement for sin (1 Corinthians 15:3, 4).”



In other words, Ruckman is arguing that Peter’s words to the Jews now are a “different” gospel than what is preached by Paul. The utterly ridiculous nature of this is almost beyond comprehension. The thinking is a major flaw of the heresy known as hyperdispensationalism.



First, there is a reason why there are 1189 chapters in the Bible. It is because there is a lot for God to convey to us. If God wanted everything about the work of Christ explained in one speech, there would be one long chapter spoken by Him with every detail necessary to explain what He was going to do. Instead, He slowly and progressively has revealed His workings within the stream of time.



Secondly, it is – at this time – unnecessary to speak of blood atonement. Peter is making a point about what occurred within the past two months in Jerusalem and how what Christ did is the fulfillment of the typology the Jews had lived under for 1500 years. In verse 2:38, Peter will refer to the remission of sins based on Christ’s death, burial, and resurrection. But the Bible clearly explains that “…according to the law almost all things are purified with blood, and without shedding of blood there is no remission” (Hebrews 9:22).



The author of Hebrews states this based on the already known sacrificial system set forth by Moses, and of which he is referring to in his epistle. To speak of the death of Christ IS to speak of blood atonement. Ruckman, in his zeal to put forth heresy, attempts to separate the death of Christ from the blood atonement of Christ. The two are one and the same thing; they are inseparable. That will be further explained as the epistles (including Peter’s epistles) are put forth. What Israel needs at the time of Acts 2, is instruction on what they had done, how it had made them guilty before God, and to repent (change their minds) concerning those things.



Hence, they are to “call on the name of the Lord.” This is the exact same thing that Paul will say in His epistles, which are directed to the Gentiles –



“For the Scripture says, ‘Whoever believes on Him will not be put to shame.’ 12 For there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him. 13 For ‘whoever calls on the name of the Lord shall be saved.’” Romans 10:11-13



“To the church of God which is at Corinth, to those who are sanctified in Christ Jesus, called to be saints, with all who in every place call on the name of Jesus Christ our Lord, both theirs and ours:

3 Grace to you and peace from God our Father and the Lord Jesus Christ.” 1 Corinthians 1:2, 3



Life application: The Bible is a big book, and yet its message is one united stream of God’s workings in the world for all people. Jesus Christ is the fulfillment of what God is doing, and the work of Christ is exactly the same for all people – Jew and Gentile, males and females, masters and slaves, rich and poor, and so on. There is one gospel, there is one New Covenant upon which that gospel is based, and there is no other path to reconciliation with God apart from it.



In remembering this simple truth, you will avoid innumerable heresies that have been put forth over the years. From there, you can work on proper doctrine based on that simple message. In this, your walk with God will be one of happiness and soundness.



Unfortunately, the only way to address such heresies is to highlight those who espouse them, citing what they have said. Without doing this, there can be no resolution to their improper or heretical doctrines. Today, we use terms like Pelagianism and Arianism to define the heretical doctrines of Pelagius and Arius. This is because they espoused heresy. With the advent of new heresies, the names of the heretics who espouse them are to be identified with the heresies themselves and they are to be called out for their teachings. Open rebuke of such things is fully established in Galatians 2 where Paul directly and publicly called out Peter for tolerating the heresy of the Judaizers.



The essential truth that there is one gospel must be defended and those who espouse otherwise are to be called out.



Lord God, Your word is rich and pure and beautiful. Help us to carefully evaluate it and to rightly consider it. When something is presented that is not in accord with Your intent, please lead us away from it and to what is right and proper. It is our desire to please You through right doctrine and a close and personal walk with You. Amen.