Author: Charlie Garrett

Acts 11:2

Charlie Garrett Acts (Written)

Revolutionary War Tribute, Utah Capitol

Wednesday, 19 October 2022

And when Peter came up to Jerusalem, those of the circumcision contended with him, Acts 11:2

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).

Previously, it was noted that the apostles and brethren in Judea heard that the Gentiles had also received the word of God. Exciting news indeed. With that noted, it now says, “And when Peter came up to Jerusalem.” It had previously said that Cornelius had asked Peter to stay a few days (Acts 10:48). It is after this unstated amount of time that Peter now went up to Jerusalem. This is where the apostles stayed and tended to the affairs of the believers.

Upon arriving in Jerusalem, it next says “those of the circumcision contended with him.” The words seem out of place. As the only non-circumcised believers so far mentioned were either in Ethiopia or Caesarea, every other believer is, by default, a circumcised Jew. Therefore, there must be a reason why they are singled out as “the circumcision.”

The reason for the contention is not stated until the next verse, and so it is getting ahead in the analysis to debate exactly what that means, but it is necessary now. There are several possibilities for Luke recording it this way:

  • They are those mentioned in Acts 10:45 who went with Peter and saw the conversion of the Gentiles. There, they are called “those of the circumcision.” Peter stayed while they left, returning with the news throughout Judea even to Jerusalem.
  • It is referring to any Jew (born as a Jew or converted to Judaism) who had converted to faith in Jesus as the Messiah, and they are simply being noted in a different category than the other Jews.
  • They are those Jews who had converted to faith in Jesus but who were adamant about the necessity for continued observance of the law and of the rites of conversion, such as circumcision.
  • Luke is now using the term in a new manner, setting a distinction between any circumcised person and any non-circumcised person. This distinction is set to define who is a Jew and who is a Gentile, regardless of how they conduct their life, even if the matter of circumcision in a non-believing Jew needs to be more fully explained later.

In short, and which will be evaluated again in the next verse, they believe Peter defiled himself by going in with those who were uncircumcised. Understanding this, the first option is wrong. Those who went with Peter were privy to the details of his trance, and they were certainly aware of what had transpired afterward. It is not sound to think they would argue against Peter concerning a matter they were also intimately involved in.

The second option is incorrect because it would make an improper distinction between those Jews who believed and those who did not. The issue is physical circumcision, not the spiritual circumcision of the heart referred to elsewhere in Scripture.

The third option is a distinction that seems to be referred to elsewhere, such as in Galatians 2 –

“Now when Peter had come to Antioch, I withstood him to his face, because he was to be blamed; 12 for before certain men came from James, he would eat with the Gentiles; but when they came, he withdrew and separated himself, fearing those who were of the circumcision. 13 And the rest of the Jews also played the hypocrite with him, so that even Barnabas was carried away with their hypocrisy.” Galatians 2:11-13

This is seen in Acts 11:2 as well. Thus, it appears that a distinction is being made by separating Peter and those with him from a group that is adamant about adherence to the law by calling them “the circumcision.” But that is a point of theology based on their status as circumcised Jews, not a separate category altogether. This is certain because Peter is specifically noted as an apostle to those who are circumcised in Galatians 2 –

“But from those who seemed to be something—whatever they were, it makes no difference to me; God shows personal favoritism to no man—for those who seemed to be something added nothing to me. 7 But on the contrary, when they saw that the gospel for the uncircumcised had been committed to me, as the gospel for the circumcised was to Peter 8 (for He who worked effectively in Peter for the apostleship to the circumcised also worked effectively in me toward the Gentiles), 9 and when James, Cephas, and John, who seemed to be pillars, perceived the grace that had been given to me, they gave me and Barnabas the right hand of fellowship, that we should go to the Gentiles and they to the circumcised. 10 They desired only that we should remember the poor, the very thing which I also was eager to do.” Galatians 2:6-10

Understanding this, and also understanding that the term can later be applied to the third category, but at this early date before the matter is settled, the answer to who “the circumcision” is that Luke is referring to in Acts 11:2, the fourth option is correct. It is a term that is now being used in order to distinguish between any person who is circumcised according to the cultural standards of Israel, expressly setting them apart from the Gentile world. This is certain because Paul says this in Colossians 4 –

“Aristarchus my fellow prisoner greets you, with Mark the cousin of Barnabas (about whom you received instructions: if he comes to you, welcome him), 11 and Jesus who is called Justus. These are my only fellow workers for the kingdom of God who are of the circumcision; they have proved to be a comfort to me.” Colossians 4:10, 11

Paul makes a distinction between who is circumcised as a Jew and who is not, meaning they are Gentiles, in his epistle. A separate category of who is a “true Jew” is defined by Paul in the book of Romans, but that is a theological argument which is still based on the physical mark of circumcision in relation to the spiritual “circumcision of the heart” that is also required to be in a right standing with God.

Life application: The physical circumcision of the Jewish people sets them apart from the Gentile world. Just because most Jews do not believe in Messiah, and thus they are not currently in a right standing with God, it does not mean that they are not Jews. They are just not completed Jews. They remain separate from God in one manner (failure to enter into the New Covenant), but they remain united to God in another (bound to Him through the Mosaic Covenant).

The lack of faithfulness of the Jewish nation (meaning Israel) to come to Jesus Christ does not negate God’s having covenanted with them through Moses. His words to them will be performed. They will be brought into the New Covenant.

However, until they do come to Him through Jesus, they will continue to suffer the consequences of their agreement to the Mosaic Code. They are bound to it, even if they do not adhere to it. God bound Himself to it as well. Israel’s unfaithfulness in no way negates God’s faithfulness. This is the main error in thinking for most of the church. Both Israel and the church will eventually learn that God’s promises and His election will stand.

Heavenly Father, how faithful You are. When we fail You, it is a mark against us. But You will never fail us. Your faithfulness reaches to the skies and Your love and tender mercies to the objects of Your affection are never-ending. Thank You for Your tender care of Your unfaithful creatures. Amen.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Acts 11:1

Charlie Garrett Acts (Written)

Gettysburg Address, Utah capitol

Tuesday, 18 October 2022

Now the apostles and brethren who were in Judea heard that the Gentiles had also received the word of God. Acts 11:1

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).

The last verse of Chapter 10 ended with the baptism of the new believers and then a note saying, “Then they asked him to stay a few days.” This was referring to Peter. With that, Chapter 11 starts with, “Now the apostles and brethren.”

More appropriately, it reads, “Now the apostles and the brethren.” They are two distinct categories. Of these two groups, it next reads, “who were in Judea.”

The sense of the Greek is “throughout Judea.” Also, the verb is a present participle. Thus, it reads, “Now the apostles and the brothers being in Judea.” In other words, the word spread throughout all of the believers, and Luke is writing it as if it is happening. What must be the case is that the Jews who were with Peter left immediately to tell of what had occurred. As they traveled from Caesarea, they stopped at the houses of believers and shared with them news of what happened. As it next says, they “heard that the Gentiles had also received the word of God.”

The clear and obvious meaning is that these were uncircumcised, non-proselyte Gentiles. They had never observed a day of the Mosaic Law in their lives, their stomachs were filled with the morning’s bacon, they had not received any ceremonial purifications, and so on. They were, to the Jews, essentially unclean dogs. The thought of what occurred may have been repugnant to them and yet it occurred. Therefore, it was not – nor could it be considered – repugnant to God. While this message is being conveyed, it is to be remembered that Peter remained in Caesarea, living for a span among these Gentiles.

Also, note how Luke phrased his words. These Gentiles “had also received the word of God.” What does this mean? The books of Moses? No, of course not. Does it mean that they were instructed in the law, the history of Israel, and the prophets? Nothing specific is said of that in Luke’s analysis of what Peter said.

Go back and read Acts 10:34-43. Other than the last sentence which merely confirms that Jesus is the fulfillment of the prophets, the words are about Jesus and His ministry. The implication of the vision given to Cornelius, as well as the trance in which Peter was in, is that Jesus’ ministry is the fulfillment of those prophets, and what He has done is now also offered to the Gentiles. It is a new direction, a New Covenant, and it is based on the word of God which is the testimony of Jesus. As Paul says in Romans 10:17, “So then faith comes by hearing, and hearing by the word of God.”

Life application: What is it that you find out of place in your church? Do you get queasy when someone comes to church after having worked all night at a dirty job and is still wearing his dirty uniform? What about someone who is from a different culture and whose mannerisms are different than everyone else? Maybe someone shows up at church with biker’s clothes on. Maybe he doesn’t (perish the thought!) wear shoes. Maybe he wears sandals and kicks them off while in church. Well, maybe he grew up on the beach and never really left it.

The point is that people are different. As long as the people that come into a church building are respectful of the way the church is normally run, why should you worry about appearances? If someone comes in and is noisy or belligerent in his behavior, that is a different issue. However, if he is a believer, he is in the same state as the Jews before Cornelius’ conversion, and the same as Cornelius and those with him after their conversion. In other words, God has accepted him. As this is so, how can you not do so as well?

Once unbiblical legalism creeps into a church, the church will become arrogant and self-serving. As stated in an earlier commentary, this is not necessarily the same as a cultural standard. If you go to a church filled with people from the Philippines, they will have a way of worshiping that may be different. There is nothing wrong with that. As long as you respect their cultural distinctions and enjoy their fellowship, stick it out and enjoy the Baluts. If not, then go find another church. They have a right to worship the Lord in a manner that satisfies their cultural standards.

Be accepting of those who are different when they come into your midst. At the same time, be respectful of the ways of others when you go into their midst. Seek harmony, not division, within the body of believers.

Lord God, how wonderful it is! The grace You have bestowed on us means that we can rest in what You have done. Works for salvation are excluded. We have the door to heaven opened to us by a simple act of faith. Thank You, O God, for the wonderful thing You have done. Thank You for Jesus Christ our Lord. Amen.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Acts 10:48

Charlie Garrett Acts (Written)

Copy of US Declaration of Independence, Utah State Capitol

Monday, 17 October 2022

And he commanded them to be baptized in the name of the Lord. Then they asked him to stay a few days. Acts 10:48

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 had just asked those with him (obviously meaning the Jews who came with him), if any could forbid the water, meaning baptism. This was because the Gentiles had received the Holy Spirit just as the Jews had. With that noted, it next says, “And he commanded them to be baptized.”

This is parallel to Paul’s words of 1 Corinthians 1:17 –

“For Christ did not send me to baptize, but to preach the gospel, not with wisdom of words, lest the cross of Christ should be made of no effect.”

Peter’s main mission was to preach the gospel. He did this, and he now instructs those with him to perform baptism upon the new Gentile believers. Paul, likewise, had a main mission of preaching the gospel. This does not mean that neither Paul nor Peter baptized others. It means that this was not their main focus. As in Acts 6, there is an area of focus for the apostles and there are responsibilities that devolve to others –

“Now in those days, when the number of the disciples was multiplying, there arose a complaint against the Hebrews by the Hellenists, because their widows were neglected in the daily distribution. 2 Then the twelve summoned the multitude of the disciples and said, ‘It is not desirable that we should leave the word of God and serve tables. 3 Therefore, brethren, seek out from among you seven men of good reputation, full of the Holy Spirit and wisdom, whom we may appoint over this business; 4 but we will give ourselves continually to prayer and to the ministry of the word.’” Acts 6:1-4

With this obvious truth understood, Peter continues with, “in the name of the Lord.” Some texts say, “in the name of Jesus Christ.” The latter would be nearly in accord with Acts 2:38. The difference is the preposition. In Acts 2:38, it is epi (upon) the name of Jesus Christ. Here, it is en (in).

As for this verse in Acts 10, regardless of which is the correct rendering, it does not contradict Jesus’ words of Matthew 28:19. The actual baptism, when performed, is “in the name of the Father and of the Son and of the Holy Spirit.” The meaning here in Acts 10 of “in the name of the Lord,” or “in the name of Jesus Christ,” is not so much for the actual rite of baptism but for the designation of the baptism.

In other words, there was the “baptism of John” found in Acts 1:22. That wasn’t a baptism into the name of John. Rather it was a baptism designated by the ministry of John. It was a baptism of preparation for the coming Messiah. The baptism now mentioned by Peter is en (in) the name of the Lord (or of Jesus Christ). And yet, when performed, if done properly and in obedience to the words of Jesus, it is done eis (into) the name of the Father, and the Son and the Holy Spirit.

As such, there is no contradiction. When one is baptized in the name of the Lord (or in the name of Jesus Christ), it is a designation of the type of baptism. When that type of baptism is performed, it is to be into the name of the Father, Son, and Holy Spirit. Peter did the commanding, the Jews with him performed the rite, and the Gentiles would have been obedient to the command. With that complete, the verse and the chapter end with, “Then they asked him to stay a few days.”

This obviously occurred as will be seen in the opening of chapter 11. Peter was not to call common what God had cleansed. He had seen the realization of his trance in the conversion of the Gentiles to the faith of Jesus Christ.

Life application: A lot of heresies or really bad doctrine can be cleared up with a careful, thorough reading through the book of Acts. Mostly, understanding the nature of the writing is of paramount importance. Acts is a descriptive account of what occurred. It prescribes almost nothing, but it does provide a clear look into what establishes sound doctrine because of what is considered normative and what is not. Determining the difference takes careful study, but the result is a student of the Bible that is properly trained in what is right for his life and practice within the faith.

Be sure to not jump on a particular bandwagon because it sounds convincing. And this is especially so with people who use one particular, faulty, translation to come to unfounded conclusions. A careful study of where error in translation occurs will help clear up a lot of the muddy waters of unsound theology.

Most glorious and gracious heavenly Father, how we thank You for what You have done for us. We are undeserving of the least of Your favor, and yet You lavish goodness upon us daily. And even when we were Your enemies, You sent Christ Jesus to reconcile us to You. Thank You for what You have done, and may Your glorious name ever be praised as we walk in Your presence. Amen.

 

 

 

 

 

 

 

 

 

Joshua 8:1-20 (The Fall of Ai, Part I)

Charlie Garrett Joshua (Written)

Joshua 8:1-20
The Fall of Ai, Part I

The words in our verses today have some extremely complicated sections. So much so, they seem irreconcilable. John Lang, who almost always is a staunch literalist, says –

“Joshua 8:3 does not agree with Joshua 8:13, 14. Here it is said that 30,000 men are placed in the ambush; according to Joshua 8:12 they are only 5,000. Further, the 30,000 men were, according to this verse, sent out already on the evening before; in Joshua 8:13, on the contrary, the 5,000 betake themselves to their safe concealment first on the morning of the battle. These contradictory, statements taken from different sources cannot be reconciled…” John Lange

As always, the idea of “scribal error” or “different sources” is the easiest way to blow off something complicated like this. Cambridge, who almost always goes with one of those two choices, must have had a literalist make this portion of their commentary. Instead of blowing it off as an error, their commentary says –

“There is an apparent discrepancy between this statement and that in Joshua 8:10-12. But possibly (a) while 30000 were selected for the ambush, 5000 were actually employed when the decisive moment came; or (b) Joshua may have sent two distinct bodies of men, one of 30000, the other of 5000; or (c) as Bp Wordsworth suggests, on the day after the 30000 had taken up their position the 5000 may have been sent from Joshua’s own force to encourage and assure them.” Cambridge

It is great they said this, but it still doesn’t resolve the difficulties entirely. This is especially the case because what is seemingly irreconcilable is the location of the thirty thousand and the five thousand. Both are supposedly in the same area – west of Ai between Bethel and Ai. That really makes it hard to reconcile.

Text Verse: “So Solomon answered all her questions; there was nothing so difficult for the king that he could not explain it to her.” 1 Kings 10:3

I wish the Queen of Sheba had asked Solomon about this passage. That would have taken care of things for us. But, alas, there is no record of that. As for the main problem with the dilemma mentioned above, it is – as I see it – verse 9 –

“Joshua therefore sent them out; and they went to lie in ambush, and stayed between Bethel and Ai, on the west side of Ai; but Joshua lodged that night among the people.”

This is obviously the thirty thousand. Well, if this is so and verse 12 says, “So he took about five thousand men and set them in ambush between Bethel and Ai, on the west side of the city,” then both groups are on the same side of the city, even though the thirty thousand were supposed to be “behind the city” as is seen in verses 4 and 14.

I have a proposed solution to this which, though not accepted by the translation of the Masoretic text, is still a possible translation – though very unlikely. I would rather have “possible but unlikely” than any of the other options mentioned. I suggest that verse 9 should be divided differently and translated exactly as the Hebrew reads with my added clarifications –

“And sent them out [meaning the thirty thousand], Joshua, and they went unto the lurking place. And stayed [Joshua] between Bethel and between Ai from west. And lodged Joshua in the night the it in midst the people.”

In other words, “Joshua therefore sent them [the thirty thousand] out; and they went to lie in ambush. And they [meaning Joshua’s camp, not the thirty thousand] stayed between Bethel and Ai, on the west side of Ai, and Joshua lodged that night among the people [of the camp].

As I said, this would resolve the difficulties in the text and it is a possible, even if highly dubious, translation because the subject has changed without an identifiable change in the text. I would still prefer that to anything that is otherwise irreconcilable.

As we go through these extremely (and I mean highly extremely, plus fifty) difficult verses, try to remember this solution as it will resolve the other difficulties. Poor Sergio – I emailed him thinking that his evaluation would take about two minutes. He spent over an hour researching various texts. In the end, all he came up with is “grammatically it is possible.” Thank you, Sergio.

For now, we must get into these difficult verses. They give us more insights into the redemptive narrative. Great things are to be found in His superior word. And so, let us turn to that precious word once again and… May God speak to us through His word today, and may His glorious name ever be praised.

I. See I Have Commanded You (verses 1-8)

Now the Lord said to Joshua: “Do not be afraid, nor be dismayed;

al tira v’al tekhat – “no be afraid, and no be dismayed.” It is the same words of Joshua 1:9 –

“Have I not commanded you? Be strong and of good courage; do not be afraid, nor be dismayed, for the Lord your God is with you wherever you go.” Joshua 1:9

If you noticed, the Lord said, “for the Lord your God is with you wherever you go.” That was obviously conditional based on what He had just said in the previous verses –

“Only be strong and very courageous, that you may observe to do according to all the law which Moses My servant commanded you; do not turn from it to the right hand or to the left, that you may prosper wherever you go. 8 This Book of the Law shall not depart from your mouth, but you shall meditate in it day and night, that you may observe to do according to all that is written in it. For then you will make your way prosperous, and then you will have good success.” Joshua 1:7, 8

What Moses had said, very clearly, was –

“And He will deliver their kings into your hand, and you will destroy their name from under heaven; no one shall be able to stand against you until you have destroyed them. 25 You shall burn the carved images of their gods with fire; you shall not covet the silver or gold that is on them, nor take it for yourselves, lest you be snared by it; for it is an abomination to the Lord your God. 26 Nor shall you bring an abomination into your house, lest you be doomed to destruction like it. You shall utterly detest it and utterly abhor it, for it is an accursed thing.” Deuteronomy 7:24-26

&
“So none of the accursed things shall remain in your hand, that the Lord may turn from the fierceness of His anger and show you mercy, have compassion on you and multiply you, just as He swore to your fathers, 18 because you have listened to the voice of the Lord your God, to keep all His commandments which I command you today, to do what is right in the eyes of the Lord your God.” Deuteronomy 13:17, 18

The collective nature of Israel was highlighted in the offense committed by Achan. With him now removed, the Lord has returned to Joshua, and by extension, to all the people. Therefore…

1 (con’t) take all the people of war with you, and arise, go up to Ai.

The words kal am ha’milkhamah, or “all people the war,” appear to mean all of the warriors of Israel at this point. If so, all of the soldiers were to leave the main camp at Gilgal and head to the location of Ai. However, the coming verses show that during the battle the men of war will be divided into smaller forces as well.

If all the soldiers went, as the text indicates, it would be for them to see the battle progress and learn tactics. But more, it would be a response to what was said in the previous chapter –

“Now Joshua sent men from Jericho to Ai, which is beside Beth Aven, on the east side of Bethel, and spoke to them, saying, ‘Go up and spy out the country.” So the men went up and spied out Ai. 3 And they returned to Joshua and said to him, “Do not let all the people go up, but let about two or three thousand men go up and attack Ai. Do not weary all the people there, for the people of Ai are few.’” Joshua 7:2, 3

There was no note of consulting the Lord in that passage. Joshua merely accepted the words of the men who reconnoitered and sent a small force in. Now, the Lord has spoken, and His words contrast those of the men who reported to Joshua.

The habit of not consulting the Lord will again surface in the next chapter over an issue of great importance. At this time, the Lord says to send all the men of war, and so we can assume that they all went, even if they all did not engage in battle.

1 (con’t) See, I have given into your hand the king of Ai, his people, his city, and his land.

As was seen in the previous chapter, the name of the city is always prefixed by a definite article: ha’Ai or “the Ai,” meaning “the Ruins.” This location is going to be given wholly into the hand of Joshua, and its name will be a permanent testament to its state.

Remembering that it is east of Bethel, or “House of God,” it helps us to remember the typology. East is the place of exile and enmity with God. That will, someday, be a place of ruin forever and all that belonged to it will be given into the hands of the Lord.

2 And you shall do to Ai and its king as you did to Jericho and its king.

Just for precision, the words more closely say “to Ai and her king” and “to Jericho and her king.” The sense isn’t changed, but the city is treated as a single entity, like the mother of a family. This idea is fully expressed in 2 Samuel 20 –

“I am among the peaceable and faithful in Israel. You seek to destroy a city and a mother in Israel. Why would you swallow up the inheritance of the Lord?” 2 Samuel 20:19

The king is the leader of it. As such, the meaning is that every living person was to be kherem or anathematized. None were to be spared…

2 (con’t) Only its spoil and its cattle you shall take as booty for yourselves.

Simply for consistency, it should continue to read in the feminine: raq shelalah u-b’hemtah tabozu lakhem – “Only, her spoil and her cattle you (pl.) shall plunder to you (pl.).” The spoil of the mother city Ai, unlike Jericho which was as firstfruits to the Lord of all that was in Canaan, was to be taken by the people.

2 (con’t) Lay an ambush for the city behind it.”

sim lekha orev la’ir me’akharekha – “Set to you a lying in wait to the city from behind her.” The verb arav signifies to lie in wait. As such, it is generally translated as “ambush,” but that can be a noun or a verb depending on its use. The idea is that there is to be a contingent actively set, lying in wait, for the right time to attack.

Amazingly, there are those that question the appropriateness of this order, as if an ambush is an illegitimate form of taking a city. First, it is the Lord who issues the order as much for future instruction as for anything else. Employing appropriate battle tactics to win a war is something that must be learned.

But more, the very fact that the city is to be taken and all in it are to be put to death means that the manner in which it is taken is completely irrelevant. The saving of lives in battle is as much of a rule as is the destruction of the enemy. For the enemy, dead is dead, regardless of how it comes about. There is nothing deceitful or wrong with the instruction given.

3 So Joshua arose, and all the people of war, to go up against Ai;

In immediate obedience to the Lord’s word, as has been seen in the command/obedience pattern thus far, Joshua mustered the army for battle against Ai.

3 (con’t) and Joshua chose thirty thousand mighty men of valor and sent them away by night.

The number is given, the state of them is provided, and the time that the order is made is specified.

The number thirty thousand is simply a multiple of thirty. Thirty in the Bible “denotes in a higher degree the perfection of Divine order, as marking the right moment” (Bullinger).

Joshua has determined that a particular sized force of mighty men of valor were to be used for a particular task. This was done stealthily by night. Further…

4 And he commanded them, saying: “Behold, you shall lie in ambush against the city, behind the city.

reu atem or’vim la’ir me’akhare ha’ir – “Behold, you liers in wait to city from behind the city.” This is the set directive. The thirty thousand are to lie in wait facing the city but behind it. And more…

4 (con’t) Do not go very far from the city, but all of you be ready.

This is the force that will have a main and pivotal role in what transpires, and so they are to remain near and prepared. Being near, they will be able to see the sign that Joshua will give to begin their part of the battle. With that, Joshua tells them the rest of the plans.

5 Then I and all the people who are with me will approach the city;

Joshua notes that he will be a part of the attacking force. He is the one to lead it, and he will be the one to give the signal at the command of the Lord and at the appropriate time, as is indicated in verse 18.

5 (con’t) and it will come about, when they come out against us as at the first, that we shall flee before them.

The expectation is that those in the city will see the contingent with Joshua, they will feel confident in the outcome, and they will engage just as they previously did. When they do, they will see the same reaction as before and will assume they can beat the attackers all the way back to Destruction as happened in the first battle…

6 For they will come out after us till we have drawn them from the city,

The word translated as “drawn” is a forceful word, nathaq, signifying to tear away or break off. It was used in Joshua 4:18 when the priests lifted (tore away) their feet from the riverbed after standing in it while the people crossed over.

As for this account, this is the obvious thing to do. The inhabitants would leave the city in order to engage far enough away from it so that it would not be under siege. Once out, they would also assume that the results would be the same as with the first battle…

6 (con’t) for they will say, ‘They are fleeing before us as at the first.’

The words “They are” are inserted, and they are not correct. Joshua is speaking as if he were from Ai. It says: nasim l’phanenu ka’asher ba’rishonah – “They flee before us as which in the first.” The inhabitants will assume that Israel will cowardly flee before them, just as they had previously. Therefore, Joshua will allow them to believe exactly this…

6 (con’t) Therefore we will flee before them.

v’nasu liph’nehem – “And we flee to their face.” It will be exactly as they expect. When that happens, Ai will think they have the same result that they previously had. When they do…

7 Then you shall rise from the ambush and seize the city,

The thirty thousand who are set to lie in wait are the ones to come against the city itself. The word “seize” is not the intent. The word means to dispossess or disinherit. They will disinherit the city, taking it away from those who live there. And the reason is…

7 (con’t) for the Lord your God will deliver it into your hand.

u-n’thanah Yehovah elohekhem b’yadkhem – “and will give it, Yehovah your God, in your hand.” The matter is resolved. There will be no question that when they go to dispossess it, it will be dispossessed.

8 And it will be, when you have taken the city, that you shall set the city on fire

It more precisely reads, “according to your taking the city.” It specifically says in verse 27 that the spoil of the city was taken as booty. The number of men that would pour into such a small city would be able to slay, plunder, and take very quickly. A smaller force of five thousand could not do so.

Once the city was plundered it was set on fire. It could even be that a large, smoky fire was lit to show that the city was taken. From there, it was plundered, and finally, it was completely burnt after being plundered…

8 (con’t) According to the commandment of the Lord you shall do. See, I have commanded you.”

The words are in accord with verse 2 which the Lord commanded to Joshua. Now he repeats them as a command to the men who are to act in accord with that word.

We are ready for battle, so let us begin
Nothing can thwart us from the victory ahead
Surely in Christ, we shall win
Because for us, the Lord’s blood was shed 

In Him is the victory, once and for all
In Him is the glory that lies ahead
He has recovered everything lost at the fall
Because for us, the Lord’s blood was shed

Let us go forth unto victory today
Never worrying about the battles ahead
Christ, the Lord has paved heaven’s way
Because for us, the Lord’s blood was shed

II. A Valley Lay Between Them and Ai (verses 9-14)

9 Joshua therefore sent them out; and they went to lie in ambush, and stayed between Bethel and Ai, on the west side of Ai;

In these words, a new word to Scripture is seen, maarav. It is the noun form of arav already seen in this chapter. It is the place of lying in wait, a lurking place. He directed this larger contingent to go to the place where they will lie in wait which is on the west side of Ai. As Ai is east of Bethel, it is then between Bethel and Ai.

This is the verse I mentioned in the opening comments that my translation may solve the dilemma that scholars have faced. I would hope it is correct. If so, then the whole narrative makes a lot more sense. If not, the text is extremely hard to pin down.

If my thought is right, there should be a period after “ambush,” and then the subject, “Joshua,” would again be the subject of the next clause, “And [Joshua] stayed between Bethel and Ai, on the west side of it.” As such, the word “but” in the next clause would be an incorrect translation…

9 (con’t) but Joshua lodged that night among the people.

va’yalen Yehoshua ba’laylah ha’hu b’tok ha’am – “And lodged Joshua in the night the it in midst the people.” Joshua stayed with the main body of people while those set to lie in wait went out to the lurking place. This larger body is currently between Bethel and Ai. That is, if my proposal is correct…

10 Then Joshua rose up early in the morning

va’yashkem Yehoshua ba’boqer – “And rose early Joshua in the morning. This is now the fourth and final time that these exact words are repeated in Joshua. The first time was to cross the Jordan (3:1), the next was to circle Jericho for the battle (6:12), the third was to determine who had violated the law of anathema (7:16), and now it is to prepare for the battle and taking of Ai.

10 (con’t) and mustered the people, and went up, he and the elders of Israel, before the people to Ai.

As it is the morning, the camp is readied for the battle. It literally says, he “visited” the people, meaning he reviewed the ranks, ensured all was ready, and so on. After that was accomplished, and with the leaders accompanying him, they went before the rest of the army to Ai. From there…

11 And all the people of war who were with him went up and drew near;

This is certainly the main army of Israel mentioned in verse 3, saying “and all people the war.” Here, it says, “and all the people the war who with him.” It is this force that is drawing near to Ai…

11 (con’t) and they came before the city and camped on the north side of Ai. Now a valley lay between them and Ai.

The main force camps on the north side of the city with a gai (a valley) between them and the city. The word indicates a gorge, coming from the word gevah, pride. That is because the sides are lifted up, being exalted above what lies between them. Now encamped there, it next says…

12 So he took about five thousand men and set them in ambush between Bethel and Ai, on the west side of the city.

Those who feel the numbers in verse 3 are in error say this is the same force as verse 3, but instead of being thirty thousand, they say it is actually only five thousand. But even the Greek translation says there are two forces, one of thirty thousand and one of five thousand. There are certainly two separate forces being described.

The number five thousand is a multiple of fifty. And so, it signifies “jubilee or deliverance. It … points to deliverance and rest following on as the result of the perfect consummation of time” (Bullinger).

The smaller force is the force intended to draw out the inhabitants of the city. These are set orev ben beith’el u-ben ha’Ai, or “liers in wait between Bethel and between the Ai” which is on the west side of Ai.

13 And when they had set the people, all the army that was on the north of the city,

va’yasimu ha’am eth kal ha’makhaneh asher mits’phon la’ir – “And set the people, all the camp which from north the city.” In other words, they are on the other side of the valley mentioned in verse 11 which is to the north of the city. This is where they have encamped.

13 (con’t) and its rear guard on the west of the city,

Most translations either say “rear guard,” or “the ambush.” But that is not what it says: v’eth aqevo mi’yam la’ir – “and his heel from west to the city.” The meaning is that the ending of the encampment (his heel) reached all the way to the west end of the city, across the valley.

The Douay-Rheims gives a good sense of this with, “so that the last of that multitude reached to the west side of the city.” With them there…

13 (con’t) Joshua went that night into the midst of the valley.

It is a different word for “valley” here: va’yelek Yehoshua ba’laylah ha’hu b’tok ha’emeq – “and went Joshua in the night the that in midst the depth.” The word is the same used in Joshua 7:26 when referring to the valley of Achor. It is a deep valley. Joshua has gone to an area further away in order to draw the warriors of the city out, luring them into the trap.

14 Now it happened, when the king of Ai saw it, that the men of the city hurried and rose early and went out against Israel to battle,

This must be that they went out of the city to the west. That will be seen in the next verse where Joshua acts as if they are beaten before these men. It was said in verse 12 that these men were set lying in wait between Bethel and Ai. It is those that the warriors of Ai will chase. But first, in rising and going out it says…

14 (con’t) he and all his people, at an appointed place before the plain.

What this means is that Israel is opposite the valley. They have sent out a force as a ruse for battle with a larger force than before. This was done in the sight of the king and men of Ai and so they think, “Now we have these guys, and we’ll easily wipe them out just as before.”

Therefore, he and his army went to a place they knew they could defeat the force liphne ha’aravah, or “before the plain.” The word aravah is from the verb arav which means to grow dark or become evening. This is identical with the verb arav signifying to give in pledge. Therefore, typologically, this would read “at an appointed place before the pledge.”

While the king is meeting at this spot, he doesn’t realize that the true intentions of Joshua have been hidden…

14 (con’t) But he did not know that there was an ambush against him behind the city.

v’hu lo yada ki orev lo m’akhare ha’ir – “and he no knew that liers in wait to him from behind the city.” This is now referring to the thirty thousand mentioned all the way back in verses 3 and 4. They were told to wait m’akhare ha’ir, “from behind the city.” Those same words are again mentioned now.

In Chapter 7, it said the city had a gate, singular. As Israel is encamped north, and the five thousand began from between Bethel and Ai, meaning west, I would assume the gate faced in one of those two directions and those in ambush would have been either to the east or south of the city.

Wherever they were located, it is “behind” the city as clearly indicated in the text. With them carefully hidden there and ready to pounce, Joshua begins his feint…

Who can defeat us with Christ as our Head?
We have nothing to fear as we continue on
Our sins are forgiven, placed on Him instead
He who knew no sin has taken them; they are long gone

Because of this, we have a new hope in us
The enemy cannot stand against us any longer
We have won the victory because of Jesus
Against Him, no foe can stand; He is stronger

Thank God for His wonderful workings for us
Praises to Him for all that He has done
He has restored us to Himself through Jesus
His only begotten Son

III. The Smoke of the City Ascended (verses 15-20)

15 And Joshua and all Israel made as if they were beaten before them, and fled by the way of the wilderness.

The words “made as if” have to be inferred: va’yinag’u Yehoshua v’kal Yisrael liphnehem – “and were stricken Joshua and all Israel before their faces.” It is as if they truly were stricken and so these five thousand took off on the way to the wilderness. And as before…

16 So all the people who were in Ai were called together to pursue them.

More precisely, it reads, “And were called all the people who in the city to pursue after them.” Every able-bodied man was called to join in the rout of Israel. This would add safety through numbers and also bring the battle to a close more quickly. With all of them now out of the city…

16 (con’t)And they pursued Joshua and were drawn away from the city.

Rather than “them” of the previous sentence, the focus is on Joshua. He is the leader and so he is the focus of the attention at this time.

Also, the same word used in verse 6, nathaq, is used again. Just as Joshua said would be the case, they were torn away from the city. They lost their stronghold because of it. Therefore…

17 There was not a man left in Ai or Bethel who did not go out after Israel. So they left the city open and pursued Israel.

The city had a gate that could be shut, but without men guarding it, there would be little to stop an onslaught of battle-readied warriors. But notice that it is not just those of Ai, but those of Bethel, that went out after them.

The distance between the two cities was not great. Depending on the city identified as Ai, it could be between 1.5 and 3 miles. This verse would also explain the death of the King of Bethel recorded in Joshua 12:16.

There is no record of Bethel being overthrown until Judges 1. So the king must have joined with the men of his city in this battle and been killed. With the cities emptied and pursing Joshua, it says…

18 Then the Lord said to Joshua, “Stretch out the spear that is in your hand toward Ai, for I will give it into your hand.”

There is a new word here, kidon, or “javelin.” It says: neteh ba’kidon asher b’yad’kha – “stretch out in the javelin which in your hand.” It is probably a smaller spear that is used for thrusting. 1 Samuel 17 shows that it was worn between the soldiers’ shoulders, probably on the back. It could easily be grabbed in times of need. The word comes itself from the same as kid, signifying destruction, calamity, and so on.

Joshua was told to stretch it out somewhat like when Moses stood with the rod of God during the battle against Amalek in Exodus 17. It was to be a sign that the victory was assured.

18 (con’t) And Joshua stretched out the spear that was in his hand toward the city.

Again, we see the command/obedience to the command format of Joshua. What the Lord says, Joshua performs. He stretched out the javelin toward the city, and he will continue to do this until verse 26, which says –

“For Joshua did not draw back his hand, with which he stretched out the spear, until he had utterly destroyed all the inhabitants of Ai.”

It is probable that at this exact moment the retreating army would have come to a full stop in order to engage the enemy in battle. While this was going on, just at the sign of the javelin being held out, it says…

19 So those in ambush arose quickly out of their place;

v’ha’orev qam meherah mim’qomo – “And the liers in wait arose quickly from their place.” This is why they were told in verse 4, “Do not go very far from the city, but all of you be ready.” They were to be as close as possible to the city in order to be able to take it before those chasing them could turn back in hopes of an attack.

19 (con’t) they ran as soon as he had stretched out his hand,

va’yarusu kintot yado – “and they ran according to the stretching out his hand.” One can almost see it. Joshua stops, turns toward the city, raises his hand, and the people come flooding forward like a wave. With that in mind, the next words are filled with excitement…

19 (con’t) and they entered the city and took it, and hurried to set the city on fire.

It is one short and precise clause after another: va’yavou ha’ir va’yilk’duha vay’maharu va’yashitu eth ha’ir ba’esh – “And enter, and took it, and hastened, and burn the city in the fire.” The very wording makes the process seem like one quick action after another with nothing stopping the process once it started.

As noted, there was some sort of large fire set, but the entire city is not yet burned down. Before it is, the spoil will be taken along with any animals. Only then will it be fully burned to the ground.

20 And when the men of Ai looked behind them,

The words of this verse are as exciting and brief as the previous verse: va’yiphnu anshe ha’Ai akharekhem – “And turned men the Ai after them.” The sudden realization of what was transpiring must have been overwhelming. All of their families, all of their possessions, and all of their anticipations were suddenly gone from them…

20 (con’t) they saw, and behold, the smoke of the city ascended to heaven.

va’yiru v’hineh alah ashan ha’ir ha’shamaymah – “and see, behold, ascended smoke the city the heavens.” Not only was the city captured from them, but it was also literally being consumed while they looked. Even if by a miracle they could prevail over the sudden ambush, there would be nothing to return to. As such…

20 (con’t) So they had no power to flee this way or that way,

v’lo hayah ba’hem yadayim lanus henah v’henah – “and no was in them hand to flee hither and hither. Here, the hand signifies power. In saying “no hand” it means they were simply drained. In other words, they were suddenly left without any will in them at all to even move. They just stood there aghast at what had befallen them. At the same time…

*20 (fin) and the people who had fled to the wilderness turned back on the pursuers.

Instead of being many (pl.) as before, the people who had been pursuing Israel are now turned into one force: v’ha’am ha’nas ha’midbar nehpak el ha’rodeph – “And the people, the fleers the wilderness turned unto the pursuer (sg.).”

In other words, all of those who had pretended to be fleeing from the enemy simply turned and flooded over them as a single entity.

This is a good place to finish the verses. The tables have been turned on Ai and their destruction is at hand. But none of this would have been necessary if Israel had been obedient to the word set before them. When Achan transgressed, it was a corporate failing that cost the nation.

Likewise, when Israel was exiled, it was as a nation. In their exile, they were treated as a nation, even though they were dispersed throughout the entire world. The calamities of the law continued to fall on them throughout the years, wherever they were.

Today, Israel is still facing this same national state wherever they are. The people that hate the Jews in Israel pretty much also hate the Jews in the US. And even when Jews attempt to side against one another, they are still considered as Jews.

The only hope for them individually is to come to Christ, and the only hope for them as a nation is to come to Christ. They have a collective burden set upon them. But that doesn’t mean we don’t have a burden on us. If we are not in Christ, we most certainly do.

We have the burden of sin that stands over the collective body of humanity. None are exempt from this, and the only thing we can do to be freed from it is to come to Christ. Someday, Israel will do this, and someday all the remaining people of the world will be joined as one to this commonwealth.

For those who are not, there is only one fate. For Jew or Gentile, that is a total separation from God. The way to avoid this is to call on Christ. The lesson of Israel is a lesson for us. Israel will prevail over Ai, and in Christ, we will prevail over the ruins of humanity. They will be swept away. A better day lies ahead for those who call on Christ, so I would implore you to do that today.

Closing Verse: “Yet in all these things we are more than conquerors through Him who loved us. 38 For I am persuaded that neither death nor life, nor angels nor principalities nor powers, nor things present nor things to come, 39 nor height nor depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord.” Romans 8:37-39

Next Week: Joshua 8:21-29 The enemy thinks they can win but they will die, it is true… (The Fall of Ai, Part II) (16th Joshua Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It is He who has defeated the enemy and who now offers His people rest. So, follow Him and trust Him and He will do marvelous things for you and through you.

The Fall of Ai, Part I

Now the LORD said to Joshua: “Do not be afraid
———-nor be dismayed
Take all the people of war with you, and arise, go up to Ai
See, I have given into your hand the king of Ai
His people, his city, and his land. To them you can say “Bye bye”

And you shall do to Ai and its king
As you did to Jericho and its king, as I submit
Only its spoil and its cattle you shall take as booty for yourselves
Lay an ambush for the city behind it

So Joshua arose, and all the people of war
To go up against Ai to fight
And Joshua chose thirty thousand mighty men of valor
And sent them away by night

And he commanded them, saying:
“Behold, you shall lie in ambush against the city, so hold steady
Behind the city
Do not go very far, but all of you be ready

Then I and all the people who are with me
Will approach the city; and it will come about
When they come out against us as at the first
That we shall flee before them, it’ll look like a rout

For they will come out after us
Till we have drawn them from the city
For they will say, ‘They are fleeing before us as at the first
Therefore we will flee before them; it won’t look pretty

Then you shall rise from the ambush and seize the city
———-so you are to understand
For the LORD your God will deliver it into your hand

And it will be, when you have taken the city
That you shall set the city on fire, so you shall do
According to the commandment of the LORD
See, I have commanded you”

Joshua therefore sent them out
And they went to lie in ambush, yes, out of sight
And stayed between Bethel and Ai, on the west side of Ai
But Joshua lodged among the people that night

Then Joshua rose up early in the morning and mustered
———-the people, by and by
And went up, he and the elders of Israel, before the people to Ai

And all the people of war who were with him
Went up and drew near; and they came before the city
And camped on the north side of Ai
Now between them and Ai lay a valley so pretty

So he took about five thousand men and set them in ambush
———-hard men and gritty
Between Bethel and Ai, on the west side of the city

And when they had set the people
All the army that was on the north of the city
And its rear guard on the city’s west side
Joshua went that night into the midst of the valley so pretty

Now it happened, when the king of Ai saw it
That the men of the city hurried and rose early and went out
———-against Israel to battle
He and all his people, at an appointed place before the plain
But he did not know that there was an ambush against him
———-behind the city; no one did tattle

And Joshua and all Israel made as if they were beaten before them
———-a great mess
And fled by the way of the wilderness

So all the people who were in Ai
Were called together to pursue them, soldiers hard and gritty
And they pursued Joshua
And were drawn away from the city

There was not a man left in Ai or Bethel who did not
———-go out after Israel
So they left the city open and pursued Israel, ‘cause things
———-were looking swell

Then the LORD said to Joshua
“Stretch out the spear that is in your hand toward Ai, show no pity
For I will give it into your hand”
And Joshua stretched out the spear that was in his hand
———-toward the city

So those in ambush arose quickly out of their place
They ran as soon as he had stretched out his hand
And they entered the city and took it
And hurried to set the city on fire just as planned

And when the men of Ai looked behind them
They saw, and behold, the smoke of the city ascended to heaven
———-from the attack
So they had no power to flee this way or that way
And the people who had fled to the wilderness, on the pursuers
———-they turned back

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

Now the Lord said to Joshua: “Do not be afraid, nor be dismayed; take all the people of war with you, and arise, go up to Ai. See, I have given into your hand the king of Ai, his people, his city, and his land. 2 And you shall do to Ai and its king as you did to Jericho and its king. Only its spoil and its cattle you shall take as booty for yourselves. Lay an ambush for the city behind it.”

3 So Joshua arose, and all the people of war, to go up against Ai; and Joshua chose thirty thousand mighty men of valor and sent them away by night. 4 And he commanded them, saying: “Behold, you shall lie in ambush against the city, behind the city. Do not go very far from the city, but all of you be ready. 5 Then I and all the people who are with me will approach the city; and it will come about, when they come out against us as at the first, that we shall flee before them. 6 For they will come out after us till we have drawn them from the city, for they will say, ‘They are fleeing before us as at the first.’ Therefore we will flee before them. 7 Then you shall rise from the ambush and seize the city, for the Lord your God will deliver it into your hand. 8 And it will be, when you have taken the city, that you shall set the city on fire. According to the commandment of the Lord you shall do. See, I have commanded you.”

9 Joshua therefore sent them out; and they went to lie in ambush, and stayed between Bethel and Ai, on the west side of Ai; but Joshua lodged that night among the people. 10 Then Joshua rose up early in the morning and mustered the people, and went up, he and the elders of Israel, before the people to Ai. 11 And all the people of war who were with him went up and drew near; and they came before the city and camped on the north side of Ai. Now a valley lay between them and Ai. 12 So he took about five thousand men and set them in ambush between Bethel and Ai, on the west side of the city. 13 And when they had set the people, all the army that was on the north of the city, and its rear guard on the west of the city, Joshua went that night into the midst of the valley.

14 Now it happened, when the king of Ai saw it, that the men of the city hurried and rose early and went out against Israel to battle, he and all his people, at an appointed place before the plain. But he did not know that there was an ambush against him behind the city. 15 And Joshua and all Israel made as if they were beaten before them, and fled by the way of the wilderness. 16 So all the people who were in Ai were called together to pursue them. And they pursued Joshua and were drawn away from the city. 17 There was not a man left in Ai or Bethel who did not go out after Israel. So they left the city open and pursued Israel.

18 Then the Lord said to Joshua, “Stretch out the spear that is in your hand toward Ai, for I will give it into your hand.” And Joshua stretched out the spear that was in his hand toward the city. 19 So those in ambush arose quickly out of their place; they ran as soon as he had stretched out his hand, and they entered the city and took it, and hurried to set the city on fire. 20 And when the men of Ai looked behind them, they saw, and behold, the smoke of the city ascended to heaven. So they had no power to flee this way or that way, and the people who had fled to the wilderness turned back on the pursuers.

 

Acts 10:47

Charlie Garrett Acts (Written)

Another great view from the Utah State Capitol.

Sunday, 16 October 2022

“Can anyone forbid water, that these should not be baptized who have received the Holy Spirit just as we have?” Acts 10:47

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).

The previous verse told of the Gentiles who had just listened to Peter give the gospel, having spoken with tongues and magnified God after having received the Holy Spirit. With this stunning event witnessed by Peter and the Jews, Peter then answered, “Can anyone forbid water.”

The Greek reads “the water.” Of this, Vincent’s Word Studies says, “Note the article: the water; co-ordinating the water with the Spirit (see 1 John 5:8), and designating water as the recognized and customary element of baptism.” This is in accord with Jesus’ words as are explicitly stated in Matthew 28:19, 20 –

“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.”

Jesus spoke these words after the completion of His work in fulfillment of the law. He spoke to them in relation to the New Covenant in His blood, a covenant that clearly and explicitly includes Gentiles (see 1 Corinthians 11:25 and 2 Corinthians 3:6). The command by Jesus to “baptize” is not referring to the coming of the Holy Spirit, but to water baptism. This is obvious because “making disciples” and “teaching them to observe” are instructions for those who are to also perform the water baptism.

Of this, Bengel states the obvious, something which people to this day ignorantly overlook, saying, “He does not say, ‘They now already have the Spirit; therefore they can do without the water.’”

Rather, the water is given because of having received the Spirit, and the Spirit is received by faith. Hence, this is not a work in order to be saved, but it is a command for those who have been saved. To not receive water baptism is to remain in a state of disobedience to the Lord Jesus, even after salvation has been realized. Peter continues to confirm this, saying, “that these should not be baptized who have received the Holy Spirit just as we have?”

It is as if Peter had forgotten the words of Jesus cited above, noting that this was for “all the nations.” Jesus had distinctly stated that His salvation now was to go forward to all people, not just Israel. He repeated this in Acts 1:7, 8

The ministry of Jesus during His first coming was to Israel. The reason for this is that Israel alone was given the Law of Moses. It would make no sense for Jesus to preach to the people in Thailand. They had not been given the law. However, the effect of His work, once completed, spread out to all men on earth because His work had negated the power of law that brought about sin in Adam. His ministry to Israel was a necessary and logical step that had to be accomplished before salvation could go forth to the Gentiles –

“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

The Gentiles, as witnessed by Peter, had seen the light of Christ and they had accepted His completed work by faith. In their faith, they had received the Holy Spirit. As a testament to that fact, and in obedience to the Lord who saved them, they are now given the opportunity to receive the water as a sign of the New Covenant into which they had entered.

Life application: Peter, the apostle to the Jews, gave the same gospel to those gathered with Cornelius that Paul will later give to the Gentiles. Paul, the apostle to the Gentiles, would enter the synagogues first in each town he visited, and he gave the same gospel to the Jews that he presented to the Gentiles. This is because there is one gospel, just one.

Peter acknowledged that the Gentiles should receive the water as a sign of their salvation and enterance into the New Covenant. Paul will do the same with each person he brings to Christ as well. But Paul also said words that are torn out of their proper context by those who deny the usefulness of water baptism. His words are –

“For Christ did not send me to baptize, but to preach the gospel, not with wisdom of words, lest the cross of Christ should be made of no effect.” 1 Corinthians 1:17

In this, there are those that claim Paul is denying the need for water baptism. This is false. Read the next verse of Acts and see what occurs there. Then consider if they align with Paul’s words of 1 Corinthians 1:17.

The Bible is reduced to a few scraps of unintelligible paper when it is improperly handled by hyperdispensationalists. Stay away from such heretics who diminish and refuse to properly teach the will of the Lord who laid His commands before us.

Lord God, thank You for the salvation we have received in Jesus Christ our Lord. May we be as willing to be obedient to Him in our state of salvation as He was to You in order to obtain our salvation. Amen.