Author: Charlie Garrett

Acts 4:1

Charlie Garrett Acts (Written)

Monday, 3 January 2022

Now as they spoke to the people, the priests, the captain of the temple, and the Sadducees came upon them, Acts 4:1

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).

Chapter 3 ended with Peter addressing the men of Israel at the temple complex at the “porch which is called Solomon’s.” It is while Peter is addressing the people that Chapter 4 begins. That is noted with the words, “Now as they spoke to the people.”

Peter is still in the process of giving his speech as this occurs, and his words were heard by some who were not at all pleased with what they were hearing. That will be seen in the coming verses. But, for now, the narrative continues with the identity of those who are not pleased, beginning with “the priests.”

The priests are those descending from Aaron who was designated and ordained as the first high priest of Israel. The term “chief priests” is used many times in the gospels, indicating that there was a hierarchy within the priesthood. Luke does not use that term now, and so this may simply be the priests who were on duty at the time, fulfilling their regular duties as scheduled according to their divisions. Along with them came “the captain of the temple.”

Aaron the priest is descended from Levi. Along with him, all of the tribe of Levi – including those who were not of the priestly class – were designated for the service of the tabernacle and later the temple. They were interspersed throughout the land of Israel in Levitical cities to minister to the people. But Levites from the various clans with Levi were designated to serve in rotating courses at the temple as outlined in 1 Chronicles. Over them would be chief men who stayed at the temple. These are noted by Luke at the time when the plot to kill Jesus was being worked out –

“So he went his way and conferred with the chief priests and captains, how he might betray Him to them. 5 And they were glad, and agreed to give him money.” Luke 22:4, 5

Over these captains, there would be one to direct all of them. That is the person now being detailed in Acts. Of this captain of the temple, Vincent’s Word Studies says –

“It was the duty of the Levites to keep guard at the gates of the temple, in order to prevent the unclean from entering. To them the duties of the temple-police were entrusted, under the command of an official known in the New Testament as “the captain of the temple,” but in Jewish writings chiefly as “the man of the temple mount.” Josephus speaks of him as a person of such consequence as to be sent, along with the high-priest, prisoner to Rome.”

Along with these came others who were there at the temple as well. As Luke says, “and the Sadducees.” Of this group, Albert Barnes gives a sufficiently detailed description –

The Sadducees are supposed to have taken their name from Sadok, who flourished about 260 years before the Christian era. He was a pupil of Antigonus Sochaeus, president of the sanhedrin, or great council of the nation. He had taught the duty of serving God disinterestedly, without the hope of reward or the fear of punishment. Sadok, not properly understanding the doctrine of his master, drew the inference that there was no future state of rewards or punishments, and on this belief he founded the sect. The other notions which they held, all to be traced to this leading doctrine, were:

  1. That there is no resurrection, neither angel nor spirit Matthew 22:23; Acts 23:8; and that the soul of man perishes with the body.
  2. They rejected the doctrine of fate or decrees.
  3. They rejected all traditions, and professed to receive only the books of the Old Testament. They were far less numerous than the Pharisees, but their want of numbers was compensated, in some degree, by their wealth and standing in society. Though they did not generally seek office, yet several of them were advanced to the high priesthood.

Of these three classes noted by Luke, it says they “came upon them,” meaning Peter, John, and the beggar who were there before the crowd. The words indicate they didn’t just come to hear, but that they are there to confront the men. The encounter is not one of friendly greeting and acceptance, but rather – as will be seen – one of displeasure and of forceful intent.

Life application: One can go to YouTube, or other video sources, and see people on the streets giving the gospel to others. At times, those who are being recorded may have the attention of the person or people they are witnessing to and then along comes some public official to stop them or even arrest them – quite often when they are perfectly within their rights concerning what they are doing.

The truth is often not acceptable to those who hear it. This is especially so when it comes to religion. As there are about fifty jillion religions out there, it is unpalatable to tell people that you carry the only one that bears the truth. People don’t want to hear that. And yet, anyone who belongs to a religion either thinks what he believes is the truth, or he is an idiot for believing what he knows is untrue.

As such, their standing there – believing in their own religion – should be just as offensive to the officials as that of those presenting the gospel. Therefore, if the evangelists are within their public rights, there should be no harm nor foul. But that is not how things will often go, is it?

Because there is truth, and because that truth can be reasonably verified through study, and because it is at variance with how people perceive themselves before God, the truth can be difficult to swallow. And so, it is easier to rough up, persecute, and even arrest those bearing the truth as a temporary fix to the situation.

As Christians, if we are willing to actually open our mouths and speak, there is always the possibility that people will take offense, and they may have you attacked, arrested, or even killed – depending on the surrounding circumstances. This goes along with the witness for Christ, and we must be willing to accept things as such. How far are you willing to go to get the truth out to others?

Everyone must stand before the Lord someday, and each will see the embodiment of truth in the Person of Jesus Christ. It will be either for salvation or for condemnation. If you do your job properly, you may save a soul from the latter. Our current lives are temporary, but we will all spend eternity somewhere. Let us be willing to share the good news now, even if it means this current life gets more difficult or even cut short for doing so.

Lord God, help us to be bold in our proclamation of the gospel. And give us the strength to never waffle in our conviction that it is the absolute truth of God. We know there is only one way to be reconciled to You. Help us to be strong and defend that truth when it is time to do so. Amen.

 

 

 

 

 

 

Deuteronomy 29:9 (I Have Led You Forty Years in the Wilderness)

Charlie Garrett Deuteronomy (Written)

Deuteronomy 29:1-9
I Have Led You Forty Years in the Wilderness

In Amos 9, and which is referring to Israel, it says –

“‘I will plant them in their land,
And no longer shall they be pulled up
From the land I have given them,’
Says the Lord your God.” Amos 9:15

It is one of those verses that simply cannot be spiritualized, and so I like to remind people of it from time to time. It is speaking of a particular group of people, a particular land that they were given, and of an occurrence that can have only one meaning.

That meaning cannot be, “This was fulfilled when they were returned from Babylon.” This is because the people being addressed were sent into exile from their land again after that.

Nor can the meaning be, “This is fulfilled in Christ’s work during His first advent and the church has now replaced Israel.” Only a fool would attempt to make such a claim. The church is not given a land grant to where Israel is today. In fact, it is given no land grant at all.

Either the words are in error, and thus the Bible is not the word of God, or the words – without any other possible meaning – are that Israel the people will be brought back to Israel the land, and when that occurs, they will never be uprooted from the land again.

Any other analysis does damage to the intent of the words. But this should not surprise us that the Lord would bring them back and do this. The reason why is not because of them at all, but because of Him – His glory, His honor, His covenant-keeping.

The keeping of Israel, even through the destruction of Israel, is seen once again in our passage today. It is because of the righteousness of the Lord, and nothing that they have done, that this has come about.

Text Verse: “But now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets, 22 even the righteousness of God, through faith in Jesus Christ, to all and on all who believe.” Romans 3:21, 22

What is important to understand concerning Israel is that Isaiah said, even before there was a first exile, that there would be a second one –

“It shall come to pass in that day
That the Lord shall set His hand again the second time
To recover the remnant of His people who are left,
From Assyria and Egypt,
From Pathros and Cush,
From Elam and Shinar,
From Hamath and the islands of the sea. Isaiah 11:11

The return of Israel to the land in our day was clearly spoken of and it is something that will never be needed to occur again. God’s word tells us that this is the case.

The righteousness of God is reflected in the law. That should be taken as an axiom. “This is God’s law, and therefore, it reflects His righteousness.” That isn’t a problem at all. The problem isn’t found in the law. Rather, it is found in our inability to meet the demands of the law. As Moses says to Israel, “Therefore, keep the words of this covenant, and do them.”

If one was actually able to perform as Moses says, what would that mean concerning such a person? Think on that and we’ll find out before we close. Once you realize what the inevitable answer must be, you can see why even thinking it is an utterly crazy notion.

And this is why Paul says, “But now the righteousness of God apart from the law is revealed.” He then explains what that means, saying, “…even the righteousness of God.” What is it that pleases God? It isn’t our attempts at being righteous, but in trusting in His provision of righteousness.

As Paul says, this is revealed in “the Law and the Prophets.” Israel is promised to never be uprooted from their land again. And this is, according to Isaiah, after a second exile.

That will take some doing. In failing to uphold the law, being uprooted from the land is an inevitable consequence. But we are assured in the word that they will be planted, and they will remain. That can only mean one possible thing as well… Jesus.

It’s all 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. The Words of the Covenant (verse 1)

These are the words of the covenant

The Hebrew Bibles will have this verse affixed to the end of Chapter 28 as a completing thought for the blessings and the curses. But the word translated as “these” does not necessarily speak of either what precedes or what follows. It simply speaks of something in the surrounding text.

In this case, Moses speaks of the covenant in the coming verses. Therefore, this verse is surely rightly fixed as an opening to Chapter 29, as he says in verse 29:12, “that you may enter into covenant with the Lord your God, and into His oath, which the Lord your God makes with you today.” He again refers to it in verse 29:15.

1 (con’t) which the Lord commanded Moses to make

asher tsivah Yehovah eth Moshe likrot – “which commanded Yehovah Moses to cut.” The word karath signifies to cut off, cut down, etc. A covenant is said to be “cut” because it involved the cutting of flesh and then the parties passing through the pieces of the animal.

As such, it was a witness to the severity of the covenant. One might say, “Just as this animal was cut in order to establish this covenant, so may it happen to me if I violate it.” In the case of this covenant, it is one commanded to be enacted by Moses at the command of the Lord. The other party is next stated…

1 (con’t) with the children of Israel

The Hebrew reads, “sons of Israel,” signifying those who represent the tribes from whom the people issue. Jacob, who is Israel, was the son of promise, and his twelve sons, along with his two adopted sons – meaning the sons of Joseph – comprise the family whom the Lord chose to continue to reveal Himself in the history of redemption. This is next specifically said to be…

1 (con’t) in the land of Moab,

This is now almost forty full years after the reception of the law at Sinai. It is in another country, and it is after an extended period of exile in the wilderness. And yet, the words are being spoken forth as law to which Israel is to be bound to.

The name Moab means, “From Father.” As such, the words anticipate that which comes from God, and which will be carried out by Him in the giving of Christ. For now, one might ask, “Under what authority does the right exist to heap more laws upon the people…”

1 (con’t) besides the covenant which He made with them in Horeb.

milebad ha’berit asher karath itam b’khorev – “from alone the covenant which cut with them in Horeb.” It is of note that this is the last time the name Horeb is used in Deuteronomy. It means “Arid,” “Waste,” or “Desolate,” coming from kharav, meaning to be dry or dried up.

It was first used in Exodus 3:1 when Moses came to the mountain and the Lord spoke to him from the burning bush. The idea that is being conveyed is that the word of the Lord, meaning that which provides life, is coming from the barren place. The Lord is doing something in the world to bring restoration. That process is uniquely tied into this covenant that was made at Horeb.

The words of the Lord, through Moses, which comprise this part of the law, are specifically said to be “apart” or “besides” those given at Horeb (meaning Sinai). What authority is there to add these words? That will be explained in a moment.

As far as the words here, they are similar to those that ended Chapter 26 of Leviticus. That was the chapter that detailed the blessings and the curses that could be expected to come upon Israel as spoken forth by the Lord.

This first verse of Deuteronomy 29 also follows right after the chapter that detailed the blessings and the curses of this book –

“These are the statutes and judgments and laws which the Lord made between Himself and the children of Israel on Mount Sinai by the hand of Moses.” Leviticus 26:46

“These are the words of the covenant which the Lord commanded Moses to make with the children of Israel in the land of Moab, besides the covenant which He made with them in Horeb.”

If the covenant was cut at Sinai, how can it be that more laws can be added to the covenant? The word “besides” is not indicating a new covenant, but that the words are added to the covenant besides that which has already been given.

The answer goes back to Exodus. The covenant was first agreed to in Exodus 19:7, 8 –

“So Moses came and called for the elders of the people, and laid before them all these words which the Lord commanded him. 8 Then all the people answered together and said, “All that the Lord has spoken we will do.”

Then, in Exodus 24, the ceremony for the cutting of the covenant was conducted, animals were sacrificed, and the blood was sprinkled. At that time, it said –

“Then he took the Book of the Covenant and read in the hearing of the people. And they said, ‘All that the Lord has said we will do, and be obedient.’” Exodus 24:7

The words they spoke, qol asher dibber Yehovah na’aseh v’nishma, mean, “All that the Lord has said we will do, and we will hear.” The word used there, shema, means to hear, but hearing is often associated with obedience, such as “I want you to hear me,” which means “I want you to do as I say.”

However, one cannot be obedient unless he first hears. In the preceding chapter of Exodus, before this covenant rite was conducted, it said –

“Behold, I send an Angel before you to keep you in the way and to bring you into the place which I have prepared. 21 Beware of Him and obey His voice; do not provoke Him, for He will not pardon your transgressions; for My name is in Him. 22 But if you indeed obey His voice and do all that I speak, then I will be an enemy to your enemies and an adversary to your adversaries.” Exodus 23:20-22

In other words, despite the covenant being cut in Exodus 24, more words of instruction were already said to be coming from the Lord to which the people must be attentive. This is why the people said the words, “…and we will hear.” They committed to doing even before hearing.

The people didn’t say that they would hear and then they would obey. They said that they would do, and then they will hear – meaning both hear and then do what has been heard. The Book of the Covenant which was presented to them, and which led to the cutting of the covenant, was not the entire body of the law. It is what the entire body of the law was based on.

After that, however, Israel violated that same covenant. While Moses was on the mountain receiving the continued law, the people fashioned the golden calf. In this, they violated the covenant, and the Lord had every right to destroy them based on their disobedience.

However, Moses petitioned for them, and the Lord – full of grace and mercy – forgave their sin –

“The Lord, the Lord God, merciful and gracious, longsuffering, and abounding in goodness and truth, 7 keeping mercy for thousands, forgiving iniquity and transgression and sin, by no means clearing the guilty, visiting the iniquity of the fathers upon the children and the children’s children to the third and the fourth generation.” Exodus 34:6, 7

It was at this time, while Moses was again on the mountain, that the Lord agreed to Moses’ petition and said to him –

“Behold, I make a covenant. Before all your people I will do marvels such as have not been done in all the earth, nor in any nation; and all the people among whom you are shall see the work of the Lord. For it is an awesome thing that I will do with you.” Exodus 34:10

The words confirmed that Moses’ request was granted. The Lord said, hinneh anoki koreth berit – “Behold, I cut a covenant.” The Lord was confirming that the covenant would continue.

Israel had broken it and it could have been annulled. As such, they would have been liable to the entire weight of the penalty – meaning death – as pictured in the original shedding of the blood of the animals. But they had found grace.

Moses interceded for the people, and the Lord relented from fulfilling the terrifying terms of the covenant which they had violated. From here on, it is the Lord God that made, or “cut,” the covenant. It is one-sided and therefore if there was any disagreement, Israel would bear the blame. Likewise, if there was harmony between the two, only the Lord would receive the glory.

What occurred in Exodus 34 did not mean that the original covenant was simply reinstated. Nor did it mean that there was a “new covenant.” In the forgiving of the people’s transgressions, the thought “describes rather His future rule as a constant, continuous establishment of a covenant” (Lange).

Therefore, the entire time of His dealing with Israel under the covenant is a transitional phase that only anticipates a New Covenant. This is confirmed many hundreds of years later in the words of Jeremiah –

“Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and with the house of Judah— 32 not according to the covenant that I made with their fathers in the day that I took them by the hand to lead them out of the land of Egypt, My covenant which they broke, though I was a husband to them, says the Lord. 33 But this is the covenant that I will make with the house of Israel after those days, says the Lord: I will put My law in their minds, and write it on their hearts; and I will be their God, and they shall be My people. 34 No more shall every man teach his neighbor, and every man his brother, saying, ‘Know the Lord,’ for they all shall know Me, from the least of them to the greatest of them, says the Lord. For I will forgive their iniquity, and their sin I will remember no more.” Jeremiah 31:31-34

The word of the Lord through Jeremiah points back to the covenant that was broken by Israel after being brought out by the Lord. Thus, the law of Moses is a transitional phase of the Lord’s redemptive workings. It only anticipates a New Covenant at some point in the future.

Until that time, the Mosaic Law continued to be added to in Moab, and it was then explained and spoken forth by prophets during the time of its administration, right up until the coming of Christ who would fulfill it, annul it through His blood, and at the same time initiate a New Covenant.

Because of these things, there is no need for sacrifices to confirm the covenant. It is a part of the ongoing covenant that began at Horeb (Sinai). This is confirmed by what was said early in Deuteronomy as well –

“The Lord our God made a covenant with us in Horeb.” Deuteronomy 5:2

It is taken as an axiom there that what Moses says afterwards in Deuteronomy is all a part of this same covenant. But an important point concerning this on-going giving of the law is that it anticipates the call of the Gentiles as well as the restoration of Israel. That will be seen later, in Chapter 32 –

“Rejoice, O Gentiles, with His people;
For He will avenge the blood of His servants,
And render vengeance to His adversaries;
He will provide atonement for His land and His people.”

Paul cites this in Romans 15 to show that even the Mosaic Covenant anticipated the inclusion of the Gentiles in what God is doing in His redemptive plans. Everything is tied up in the coming of Messiah, everything.

Looked at from this perspective, and understanding what He is doing, it is incredible that people believe the church has replaced Israel. What the Lord has done is for them and through them. The Gentiles are graciously grafted into what is promised to Israel. With this understood, the narrative continues…

The covenant is made, and it will stand
Even if you fail to do your part of it
You may be exiled from your land
But I will keep you always; to this, I commit

When you fail to keep and to do
I will still be sure to uphold My part, My friend
My words, like Me, are faithful and true
And I will perform My word, even to the end

**You, O God, are our only hope, it is true
And to You, O God, shall our praises forever ring
We shall hold fast to the One who is faithful and true
And to Him shall our voices forever sing

II. That You May Prosper (verses 2-9)

2 Now Moses called all Israel and said to them:

What Moses will do now is comparable to what Joshua will later do in Joshua 24. It is a way of reminding the people of the past so that they will pay heed into the future. In order to do this, he calls together the entire assembly. In their gathering, he says…

2 (con’t) “You have seen all that the Lord did before your eyes in the land of Egypt,

The words “You have seen” are emphatic. It is as if he says, “You most certainly have seen.” Although it was forty years earlier, the elders were alive at the time and they can speak for all, witnessing to the truth of Moses’ words.

In this, Moses returns the minds of the people back to Egypt once again. He is doing this to make a point concerning the greatness of the Lord. If He has performed magnificently and fearfully in the past, He is fully capable of doing so in the future as well.

The covenant is what binds the two parties together, and the Lord has the right to judge every infraction against it. If the Lord did the great things that Moses now describes in order to establish His covenant with Israel, then how much more should He do great things against those who trample underfoot the covenant!

2 (con’t) to Pharaoh and to all his servants and to all his land— 

The Lord brought plagues against the mighty nation that Israel was in bondage to. Pharaoh ruled over them and yet, the Lord was victorious over him. At the same time, the Lord brought judgment against the servants of Pharaoh while sparing Israel. Likewise, the Lord brought destruction upon the land, and yet He spared the land of Goshen where Israel was.

The judgments were targeted, precise, and severe. Israel, even those before Moses now, saw this with their own eyes…

3 the great trials which your eyes have seen,

The previous verse was in the plural – “Now Moses called all Israel and said to them: “You (pl) have seen all that the Lord did before your (pl) eyes in the land of Egypt, to Pharaoh and to all his servants and to all his land.” This verse now switches to the singular, addressing the nation collectively –

“the great trials which your (sg) eyes have seen, the signs, and those great wonders.” As normally is the case, Cambridge arrogantly denies the words are from a single source, saying that the singular “betrays the composite nature of the passage.”

Anyone adding new verses in, and wanting them to look original, would have consistently used the plural. But when considering this from Moses’ seat as he addresses the people, the change from the plural to the singular is both natural and expected.

Not every person gathered before him was alive during the entire time from the exodus until arriving at Moab. The change to the singular acknowledges that.

As far as the words here, they reflect the sentiment spoken by him in Chapter 4, repeating what he said there to some extent –

“Or did God ever try to go and take for Himself a nation from the midst of another nation, by trials, by signs, by wonders, by war, by a mighty hand and an outstretched arm, and by great terrors, according to all that the Lord your God did for you in Egypt before your eyes?” Deuteronomy 4:34

In this he begins with the word massah, meaning testing or trials. It is derived from nasah, to test, or try. This is probably referring to the trials of the people prior to Moses’ arrival. They were in hard bondage, they were afflicted and tested –

“Then the children of Israel groaned because of the bondage, and they cried out; and their cry came up to God because of the bondage. 24 So God heard their groaning, and God remembered His covenant with Abraham, with Isaac, and with Jacob. 25 And God looked upon the children of Israel, and God acknowledged them.” Exodus 2:23-25

3 (con’t) the signs,

The othoth, or signs, are things given to represent something else. The Lord gave Moses three signs to give to Israel – the rod which turned into a snake, the leprous hand, and the water which turned to blood. He also gave signs to Pharaoh concerning what would come upon them as the Lord accomplished His work. Next…

3 (con’t) and those great wonders.

v’ha’mophtim ha’gedolim ha-hem – “and the wonders, the great, the those.” The mopheth, or wonder, comes from yaphah, or beautiful. It speaks of that which is conspicuous and amazing.

This then refers to the plagues which came upon the land. And yet, it also speaks of the fact that Israel was spared at the same time. While Egypt was destroyed, Israel survived through the plagues – each time, it was a wonder in itself. Despite seeing these…

4 Yet the Lord has not given you a heart to perceive

The words continue in the singular. There are those in the congregation that this doesn’t apply to, like Joshua and Caleb. However, as a whole, Israel is being exactingly described by their leader.

He uses the word yada, meaning “to know.” It is something that is ascertained by seeing. In the Bible, the heart is the seat of reasoning and intellect. But what occurs in the heart must be processed after information has been obtained. Israel has been presented with the sights –

“You have seen all that the Lord did before your eyes in the land of Egypt, to Pharaoh and to all his servants and to all his land— 3 the great trials which your eyes have seen, the signs, and those great wonders.”

Despite the sensory input, there is no perception as to the meaning behind what they have seen. This is then explained by the next words…

4 (con’t) and eyes to see and ears to hear, to this very day.

This is not referring to their literal eyes and ears. He has just told them that their eyes saw. In this, he has moved to metaphor and is equating the eyes and the ears to spiritual sensors. This is repeated by Jeremiah where he uses the word “heart” which is translated as understanding, as well as eyes and ears –

“Hear this now, O foolish people,
Without understanding,
Who have eyes and see not,
And who have ears and hear not:” Jeremiah 5:21

This is a theme that carries on throughout the Old Testament, and it is repeated in the New, both when referring to Israel, such as when Paul cites Isaiah in Acts 28 –

“Go to this people and say:
‘Hearing you will hear, and shall not understand;
And seeing you will see, and not perceive;
27 For the hearts of this people have grown dull.
Their ears are hard of hearing,
And their eyes they have closed,
Lest they should see with their eyes and hear with their ears,
Lest they should understand with their hearts and turn,
So that I should heal them.’” Acts 28:26, 27

It is also a prayer that Paul made, desiring that his disciples would receive these spiritual sensors –

“that the God of our Lord Jesus Christ, the Father of glory, may give to you the spirit of wisdom and revelation in the knowledge of Him, 18 the eyes of your understanding being enlightened; that you may know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints, 19 and what is the exceeding greatness of His power toward us who believe, according to the working of His mighty power 20 which He worked in Christ when He raised Him from the dead and seated Him at His right hand in the heavenly places, 21 far above all principality and power and might and dominion, and every name that is named, not only in this age but also in that which is to come.” Ephesians 1:17-21

As with Jeremiah just a moment ago, Paul’s words literally state “being enlightened the eyes of your heart.” The spiritual sensors are to work in accord with the intellect, producing discernment concerning the things of God. However, Moses tells Israel that they still had not arrived at this type of wisdom.

Considering the fact that the time of wilderness wandering is a mirror of the exile of Israel over these past two thousand years, it is evident that Moses’ words are being prophetically directed to Israel today.

After all this time, they still do not understand their role in the redemptive scenario, and they still do not understand that they are, even now, being directed by Moses to look and find Christ –

“But their minds were blinded. For until this day the same veil remains unlifted in the reading of the Old Testament, because the veil is taken away in Christ. 15 But even to this day, when Moses is read, a veil lies on their heart. 16 Nevertheless when one turns to the Lord, the veil is taken away.” 2 Corinthians 3:14-16

This lack of discernment by Israel is next explained to them beginning in the most basic way…

5 And I have led you forty years in the wilderness.

The word is holek, to walk. More literally, it says, “And I walked you.” To walk signifies the conduct of one’s life. Israel is walking under the law.

In verse 8:2, it said that “the Lord your God led you all the way these forty years in the wilderness.” Now, Moses unites his words with those of the Lord, “And I have walked (meaning led).” Moses, typical of the law itself, represents the direction of the Lord.

Israel disobeyed the law and the Lord punished Israel. And yet, He led them through their time of punishment. Moses, as the lawgiver, conveyed the punishment that resulted, and Moses continued to lead Israel in their punishment. In other words, the law maintained its authority over them in their exile.

Nothing could be clearer than the typology we are seeing. Israel was punished under the law, Israel remains under the law, and Israel is restored based on the promises of the law – leading them to restoration and rest in Canaan, but in type, it anticipates restoration and rest in Christ.

5 (con’t) Your clothes have not worn out on you,

It is a most interesting set of words. Moses is referring to the salmah, or garment. That ultimately comes from semel, or image. The idea is that the garment takes on the image, or shape, of the person it is on. The image of Israel remained through their wanderings.

The words are to be taken literally. The Lord kept their garments from wearing out. This is the literal occurrence. However, it is to be understood typologically as well. The words have been carefully chosen to reveal what would happen to Israel in the future.

One would think that upon exile, Israel would be disbanded and simply take the image of those around them, like all of the other exiled nations of the world. But this did not happen. The garments not wearing out in the wilderness are typologically given to show us the Lord’s supernatural care of preserving Israel in exile.

This is evident because this verse is a close repeat of verse 8:4 with a specific difference –

8:4 – Your (singular) garment not did wear out on you (singular).
29:5 – Not have worn out your (plural) garments on you (plural).

The people are Israel, and Israel is comprised of the people. We are being instructed in the Lord’s care for Israel. Next, more remarkably, the words now go from the plural to the singular – just to make sure this is understood…

5 (con’t) and your sandals have not worn out on your feet.

It is incorrect. It says, “and your (singular) sandal not has worn out on your (singular) foot.” The sandal is a symbol of authority over the place it rests. The sandal of Israel, on the foot of Israel, has not worn out, even in their exile.

They still retain the authority that was promised to them. Despite rejecting Christ, they will someday rule the world with Christ as their Head –

“Now it shall come to pass in the latter days
That the mountain of the Lord’s house
Shall be established on the top of the mountains,
And shall be exalted above the hills;
And all nations shall flow to it.
3 Many people shall come and say,
“Come, and let us go up to the mountain of the Lord,
To the house of the God of Jacob;
He will teach us His ways,
And we shall walk in His paths.”
For out of Zion shall go forth the law,
And the word of the Lord from Jerusalem.
4 He shall judge between the nations,
And rebuke many people;
They shall beat their swords into plowshares,
And their spears into pruning hooks;
Nation shall not lift up sword against nation,
Neither shall they learn war anymore.” Isaiah 2:2-4

For now, Moses is still schooling Israel on their lack of understanding…

6 You have not eaten bread, nor have you drunk wine or similar drink

Moses tells Israel that they have not participated in three different things during their time in the wilderness.

First, lekhem, or bread, is representative of that which sustains life. It can be used synonymously with food in general. Next is yayin, or wine. It represents our reasoning and that which will change our mind. An example of this is found in Jesus’ words of Matthew 9 –

“Nor do they put new wine into old wineskins, or else the wineskins break, the wine is spilled, and the wineskins are ruined. But they put new wine into new wineskins, and both are preserved.” Matthew 9:17

Jesus was speaking of the law and grace. The new wine is the new dispensation of grace to come. The old wine was the dispensation of the law. If one were to introduce the new concept into the old, it would not work because the two were incompatible. Only if one put the new wine in the new wineskin and received the new wine would the mind be changed.

The third item is shekar, or intensely strong drink. That comes from shakar, to be drunk. It is almost always, but not always, used negatively. It is also almost always cited in conjunction with yayin (wine).

Shekar was not to be drunk by the priest while performing his duties, by the Nazirite during his time of separation to the Lord, and Solomon notes that it is not for kings to drink shekar (Proverbs 31:4). As those each imply separation to the Lord, then it can be inferred that shekar is typical of being closely in fellowship with others. This is certainly the case 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

However, this fellowship with others should not be at the exclusion of the Lord.

What this verse is saying is that Israel was wholly dependent on the Lord. They lacked the things that would normally keep people alive and united – food, wine, and strong drink. And yet, they remained a people. The Lord provided manna (Christ) and they drank the water from the rock (Christ) and He kept them as a people, even though they did not recognize Him.

Likewise, Israel in exile has lacked the Bread of Life (Christ), and yet they have been kept alive. They have not had a united cultural expression, and yet they have maintained their culture, and they have not had fellowship as a nation, and yet they have been nationally kept in fellowship – meaning they have remained favorable toward one another despite their separation.

Without recognizing the hand of the Lord in keeping them, they were kept by Him. All of this was done in the wilderness, and all of this was done while they were in exile…

6 (con’t) that you may know that I am the Lord your God.

Who is speaking here? l’maan tedeu ki ani Yehovah elohekem – “to end purpose you (all) may know that I Yehovah your (all) God.” Moses is relaying this, but he is speaking the law, and the law is spoken forth by the Lord. The Lord has a purpose for what He is saying, and what He is saying is based upon what He has been doing.

He has done all of these things with an end goal and purpose, which is for them to know what they have consistently failed to learn. It is that Yehovah is the Lord their God, and that Jesus is the incarnate Lord God. If this is not true, then there would be no reason, at all, to keep them as a people. The end purpose is Christ.

With that understood, Moses next turns to events that only just recently transpired…

7 And when you came to this place, Sihon king of Heshbon and Og king of Bashan came out against us to battle, and we conquered them.

“This place” means, east of Canaan. The account of the defeat of Sihon and Og is recorded in Numbers 21:21-35. These two represent the last two foes to be defeated before Israel would receive their inheritance.

Despite coming against Israel, they were both defeated, assuring Israel of their ability to enter into the promise. The Lord brought about the victory through them. Likewise, the two great foes of the end times will come out against Israel, and they will likewise be defeated. What they possessed will be possessed by Israel.

8 We took their land and gave it as an inheritance to the Reubenites, to the Gadites, and to half the tribe of Manasseh.

To be precise, the names are in the singular. “to the Reubenite, and to the Gadite, and to half-tribe the Manassite.” The land that was conquered was given to them as an inheritance.

This is especially recorded in Numbers 32. The account focused on the livestock of the people and their desire to not enter the inheritance because of it. But the main point is that the land was conquered by Israel, and it was possessed by several tribes of Israel.

Moses is reminding them, only a short time after the events took place, that it was the Lord who had brought them to this point, and that it was the Lord who led Israel and who then ultimately won the battles for them. Because of this care for them, and because of His ever-present hand upon them, they are admonished, once again, to think and to act upon that knowledge…

9 Therefore keep the words of this covenant, and do them,

The Hebrew reads, “And you (pl. all) shall keep words the covenant, the this, and you (pl. all) shall do them.” One can keep and not do – “This is our law, but I am not going to do it.” Or one can “not” keep and yet do – “There is no law that says I should do this, but I am doing it because it is right.” Israel is instructed to keep and to do.

This is a heavy burden to bear if you think about it. In order to keep and do, the people must know. Otherwise, this would be impossible to perform.

One might not know the law at all. This is a person with no understanding. One may know the law and fail to do what the law says. That demonstrates understanding, but a lack of wisdom. And one can know the law and also do what the law says. That would demonstrate a person with both understanding and wisdom. This is what Moses is conveying to the people.

The Lord had been with Israel, He had clearly displayed Himself and His capabilities to them all along, and He expected them to acknowledge Him by doing what He had (and continues to) instruct them. If they are willing to comply, there is a benefit…

*9 (fin) that you may prosper in all that you do.

It is direct and bears an emphasis: l’maan taskilu eth ka lasher taasun – “to end purpose you (all) will prosper in all that you all (certainly) do.”

The word translated as “prosper” is sakal. It actually bears two separate meanings that unite as one. It means both to prosper and to be wise. It is used by Isaiah when referring to the Messiah –

“Behold, My Servant shall deal prudently;
He shall be exalted and extolled and be very high.” Isaiah 52:13

This is why some translations say, “Behold My Servant will prosper” (BSB). The Amplified Bible goes an extra step and includes both, to carry the meaning to its fullest intent – “Indeed, My Servant (the Messiah) will act wisely and prosper.”

Moses is certainly thinking on the same lines. In being wise (keeping and doing), the people will prosper. But, as just noted, one cannot do without knowing. There must be an understanding of the law to do the things of the law.

In understanding, there must also be a willingness to perform. And more, there must be a constant willingness to perform. There is not a day where one can take off. Any day without performing (keeping and doing) is a violation of the law.

This is the burden of the law. And it is this very thing that Israel must learn. The law, though good, is an impossible yoke upon the neck of the people. To say, “I have fulfilled the law all of my life, without failing,” is to say, “I am as righteous as God.”

It is a one-for-one correspondence, and it is something the Bible dismisses wholly and entirely. This is why the Bible repeatedly speaks of, and exalts, the righteousness of the Lord. We can do what is righteous, but we can never truly be righteous without it being imputed to us.

Hence, God sent Christ into the world to bring us to that state of perfection that He demands. And without it, there is only an infinite gap between us. Israel has yet to figure this out, and it will continue to be a costly lesson to them. But someday they will learn it. Moses will not enter Canaan because the law has no inheritance with the promise, and the typology must be maintained.

Israel must leave the law behind, trusting in Christ’s fulfillment of it. When they come to that point, they will be in the sweet spot. And the same is true with countless people in the “Christian” world today. They keep bringing themselves back under this impossible weight, looking to merit God’s favor apart from Christ.

Let us be wise and not go down that road. Instead, let us hold fast to the Lord, our Righteousness. Let us hold fast to Jesus.

Closing Verse: “My mouth shall tell of Your righteousness
And Your salvation all the day,
For I do not know their limits.
16 I will go in the strength of the Lord God;
I will make mention of Your righteousness, of Yours only.” Psalm 71:15, 16

Next Week: Deuteronomy 29:10-19 Be sure to follow obediently in the way… (That He May Establish You Today) (85th Deuteronomy Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. But He also has expectations of you as He prepares you for entrance into His Land of Promise. So, follow Him and trust Him and He will do marvelous things for you and through you.

I Have Led You Forty Years in the Wilderness

These are the words of the covenant
Which the LORD commanded Moses to make
———-and Moses obeyed
With the children of Israel in the land of Moab
Besides the covenant which with them in Horeb He made

Now Moses called all Israel and said to them:
“You have seen all that the LORD did; wonders so grand
Before your eyes in the land of Egypt
To Pharaoh and to all his servants and to all his land—

The great trials which your eyes have seen
The signs, and those great wonders He did display
Yet the LORD has not given you a heart to perceive
And eyes to see and ears to hear, to this very day

And I have led you
Forty years in the wilderness; now your wandering is complete
Your clothes have not worn out on you
And your sandals have not worn out on your feet

You have not eaten bread
Nor have you drunk wine or similar drink
That you may know
That I am the LORD your God; so that you would stop and think

And when you came to this place
Sihon king of Heshbon and Og king of Bashan
Came out against us to battle
And we conquered them, and from there we pressed on

We took their land and gave it as an inheritance
To the Reubenites, to the Gadites, and to half the tribe
———-of Manasseh too
Therefore keep the words of this covenant
And do them, that you may prosper in all that you do

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…

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

These are the words of the covenant which the Lord commanded Moses to make with the children of Israel in the land of Moab, besides the covenant which He made with them in Horeb.

2 Now Moses called all Israel and said to them: “You have seen all that the Lord did before your eyes in the land of Egypt, to Pharaoh and to all his servants and to all his land— 3 the great trials which your eyes have seen, the signs, and those great wonders. 4 Yet the Lord has not given you a heart to perceive and eyes to see and ears to hear, to this very day. 5 And I have led you forty years in the wilderness. Your clothes have not worn out on you, and your sandals have not worn out on your feet. 6 You have not eaten bread, nor have you drunk wine or similar drink, that you may know that I am the Lord your God. 7 And when you came to this place, Sihon king of Heshbon and Og king of Bashan came out against us to battle, and we conquered them. 8 We took their land and gave it as an inheritance to the Reubenites, to the Gadites, and to half the tribe of Manasseh. 9 Therefore keep the words of this covenant, and do them, that you may prosper in all that you do.

 

 

 

 

 

 

 

 

 

 

 

 

Acts 3:26

Charlie Garrett Acts (Written)

Sunday, 2 January 2022

To you first, God, having raised up His Servant Jesus, sent Him to bless you, in turning away every one of you from your iniquities.” Acts 3:26

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 just referred to the covenant made with Abraham, which was a covenant of faith – something even Moses and the prophets spoke of in their words. Now, Peter explains what that means in regard to the coming of Christ Jesus, saying, “To you first.”

Peter is speaking to the men of Israel (3:11). This is perfectly in accord with Jesus’ words of Luke 24 –

“Then He said to them, ‘Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day, 47 and that repentance and remission of sins should be preached in His name to all nations, beginning at Jerusalem.’” Luke 24:46, 47

The sentiment is repeated by Christ just prior to the ascension in Acts 1, and then it is picked up now by Peter and later by Paul several times in Acts and then in his epistles –

“Then Paul and Barnabas grew bold and said, ‘It was necessary that the word of God should be spoken to you first; but since you reject it, and judge yourselves unworthy of everlasting life, behold, we turn to the Gentiles.’” Acts 13:46

The message was to go first to those who bore the burden of the law, to free them from its bondage. This was even the purpose of Jesus’ earthly ministry, as He said in Matthew 15:24, “I was not sent except to the lost sheep of the house of Israel.”

The house of Israel bore the weight and responsibility of the law. Therefore, the law had to be fulfilled first before a New Covenant could be introduced. Christ came to take the weight of the law upon Himself in order to remove that weight from the people. Jesus said this explicitly in Matthew 11 –

“Come to Me, all you who labor and are heavy laden, and I will give you rest. 29 Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls. 30 For My yoke is easy and My burden is light.” Matthew 11:28-30

With this being understood, Peter next says, “God, having raised up His Servant Jesus.” This is not speaking of the resurrection. The structure of the Greek indicates clearly that it is referring to the act of bringing Christ into the world in order to accomplish His mission.

It is the same terminology as was used in verse 3:22, which said, “For Moses truly said to the fathers, ‘The Lord your God will raise up for you a Prophet like me from your brethren.’” Jesus was raised up by God within the house of Israel. Peter indicates this, saying that He “sent Him to bless you.”

The verb is a present participle. The words more correctly read, “blessing you.” It is an ongoing action, always present before the people. The blessing of Christ is one that can be appropriated at any point in time because the eternal Christ has been raised up for this very purpose. The contrast between the ongoing action of the law in comparison to the ongoing blessing of Christ is reflected by Paul in 2 Corinthians 3 –

“Therefore, since we have such hope, we use great boldness of speech— 13 unlike Moses, who put a veil over his face so that the children of Israel could not look steadily at the end of what was passing away. 14 But their minds were blinded. For until this day the same veil remains unlifted in the reading of the Old Testament, because the veil is taken away in Christ. 15 But even to this day, when Moses is read, a veil lies on their heart. 16 Nevertheless when one turns to the Lord, the veil is taken away. 17 Now the Lord is the Spirit; and where the Spirit of the Lord is, there is liberty. 18 But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord.” 2 Corinthians 3:12-18

This “blessing” is then realized in the action that results from it, which Peter says is “in turning away every one of you from your iniquities.” This was exactly what Zecharias the father of John the Baptist prophesied concerning the coming of Messiah –

“And you, child, will be called the prophet of the Highest;
For you will go before the face of the Lord to prepare His ways,
77 To give knowledge of salvation to His people
By the remission of their sins,
78 Through the tender mercy of our God,
With which the Dayspring from on high has visited us;
79 To give light to those who sit in darkness and the shadow of death,
To guide our feet into the way of peace.” Luke 1:76-79

Sin is what separates man from God. The law only highlights, and even magnifies, the sin in man. As such, Christ came to take man’s sin upon Himself, and to remove the weight and burden of the law from the people so that they would no longer face the imputation of sin. In turning to Christ, man turns away from sin. Reconciliation is realized, and pure shalom – wholeness in all ways – is restored.

Life application: In Revelation 21:3, 4, it says –

“Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people. God Himself will be with them and be their God. 4 And God will wipe away every tear from their eyes; there shall be no more death, nor sorrow, nor crying. There shall be no more pain, for the former things have passed away.”

This is a marvelous promise from the word of God that someday the world in which we live will be behind us. All of the sorrows, pains, trials, divorces, murders… all of it will be gone. A state of perfect wholeness will be realized, and humanity will be blessed with what was originally intended for them.

But this cannot occur unless the sin in man is dealt with first. For those who fail to come to God through Jesus Christ, their sin remains. As such, their condemnation remains. No person can enter into what God has prepared for His people without coming through Jesus Christ. And this is exactly what the first point of the simple gospel of salvation through Jesus proclaims, “Christ died for our sins” (1 Corinthians 15:3).

We have sin, Christ is the cure for the sin we bear, and we must believe that these things are true. Unless we acknowledge this, there can be no salvation. And, incredibly, all God asks us to do in order to receive His salvation is to believe. This is what Abraham did, as indicated in the previous verse of Acts. And this is what the gospel Peter and Paul put forth for humanity calls for – BELIEVE!

Let us accept God’s offer of peace and reconciliation which comes through the giving of His Son for us –

“For I delivered to you first of all that which I also received: that Christ died for our sins according to the Scriptures, 4 and that He was buried, and that He rose again the third day according to the Scriptures…” 1 Corinthians 15:3, 4

Accept what God has done, and be guaranteed a place in the glorious new heavens and earth that Revelation so beautifully describes! Do it today.

Lord God, we are so very grateful to You for having sent Christ Jesus to take care of the sin in our lives. An infinite void separated us from You, but through Him, that gap is repaired. Thank You for Jesus Christ our Lord. In His name, we pray. Amen.

 

 

 

Acts 3:25

Charlie Garrett Acts (Written)

Saturday, 1 January 2022

You are sons of the prophets, and of the covenant which God made with our fathers, saying to Abraham, ‘And in your seed all the families of the earth shall be blessed.’ Acts 3:25

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 words of Peter referred to the prophets having spoken concerning Christ, foretelling the days that had now come in Him. With that stated, he next says, “You are sons of the prophets.”

In other words, Peter now connects the people before him directly to those who spoke of Christ. The prophets had received the words, the prophets’ words foretold the coming of Christ, the words of the prophets were intended for the people of God, and the sons of those prophets had now been the recipients of what was foretold. Thus, they were without excuse if they turned away from the words of the prophets.

It actually doesn’t bode well for them if taken in conjunction with Jesus’ words spoken to the Pharisees during His ministry –

“And He said, ‘Woe to you also, lawyers! For you load men with burdens hard to bear, and you yourselves do not touch the burdens with one of your fingers. 47 Woe to you! For you build the tombs of the prophets, and your fathers killed them. 48 In fact, you bear witness that you approve the deeds of your fathers; for they indeed killed them, and you build their tombs. 49 Therefore the wisdom of God also said, ‘I will send them prophets and apostles, and some of them they will kill and persecute,’ 50 that the blood of all the prophets which was shed from the foundation of the world may be required of this generation, 51 from the blood of Abel to the blood of Zechariah who perished between the altar and the temple. Yes, I say to you, it shall be required of this generation.’” Luke 11:46-51

Jesus knew that he would be rejected, even though the prophets had foretold of His coming. Peter was now telling them that this same Jesus would now hold them accountable if they continued in their rejection of Him. This was explicit in verse 3:23 where he cited Moses concerning anyone who would not hear the words of the Prophet prophesied by him. With this understood, he next says, “and of the covenant which God made.”

In the Greek, Peter uses the noun and verb form of the same root word. In essence, he says, “and of the covenant which God covenanted.” God had entered into a covenant that was still in force at the time. Israel is being reminded of this with the words of Peter. But more, Peter continues by saying that the covenant is “with our fathers.”

This means that a covenant was made long ago and yet it was still in full effect. It was set forth and the terms remained unchanged. It was open and available to the people standing before him. But more, Peter is implying that he and John who stood before them had been recipients of the covenant promises and that they had not. If they had, Peter wouldn’t have to be standing there explaining all of this to them.

At this point, one would think that Peter is speaking of the Mosaic Covenant. He has just gotten done referring to Moses’ words that were written in Deuteronomy 18, a part of the covenant originally established at Mount Sinai. He then continued on referring to the prophets of that covenant when he said, “from Samuel and those who follow, as many as have spoken, have also foretold these days” (3:24).

Because of this, the initial thought might have been, “What is this guy talking about. We are all sons of the covenant set forth by Moses.” But this is not at all what Peter is referring to. This is seen in his next words, “saying to Abraham.”

Despite having referred to precepts found in the Law of Moses and of those who lived and prophesied under that covenant, Peter is not at all referring to the Mosaic Covenant. That was a two-way covenant. The offer was made to the people, and they agreed to its provisions. They placed themselves under it and were bound to it. There was no future option to get out from under it. It stuck to them like glue and only in its annulment (through its fulfillment) could they be released from its yoke.

However, the “covenant which God covenanted” with Abraham was a completely different sort. God spoke forth the promise, and it was He who would see it through for those who were to be included in its provisions. With that understood, Peter next cites the promise of that covenant to Abraham, saying, “And in your seed all the families of the earth shall be blessed.”

This covenant was initially promised in Genesis 12 –

“Now the Lord had said to Abram:
‘Get out of your country,
From your family
And from your father’s house,
To a land that I will show you.
2 I will make you a great nation;
I will bless you
And make your name great;
And you shall be a blessing.
3 I will bless those who bless you,
And I will curse him who curses you;
And in you all the families of the earth shall be blessed.’” Genesis 12:1-3

In Genesis 15, Abraham noted to the Lord that he had no “seed,” meaning offspring. But the Lord promised, on oath and by covenant, that His earlier promise would – in fact – come to pass. There it said –

After these things the word of the Lord came to Abram in a vision, saying, “Do not be afraid, Abram. I am your shield, your exceedingly great reward.”
2 But Abram said, “Lord God, what will You give me, seeing I go childless, and the heir of my house is Eliezer of Damascus?” 3 Then Abram said, “Look, You have given me no offspring; indeed one born in my house is my heir!”
4 And behold, the word of the Lord came to him, saying, “This one shall not be your heir, but one who will come from your own body shall be your heir.” 5 Then He brought him outside and said, “Look now toward heaven, and count the stars if you are able to number them.” And He said to him, “So shall your descendants be.”
6 And he believed in the Lord, and He accounted it to him for righteousness. Genesis 15:1-6

In response to the spoken word alone, Abraham believed the otherwise incredible. He demonstrated faith and was declared righteous. After that, the Lord Himself cut the covenant as is recorded in the rest of the chapter.

In Genesis 17, the sign of the covenant was given, circumcision. The sign anticipated the coming of Christ. In the coming of Christ, the sign was fulfilled. In Genesis 22, a test of Abraham’s faith was made, and Abraham was vindicated through the test. As such, the Lord said to him –

“By Myself I have sworn, says the Lord, because you have done this thing, and have not withheld your son, your only son— 17 blessing I will bless you, and multiplying I will multiply your descendants as the stars of the heaven and as the sand which is on the seashore; and your descendants shall possess the gate of their enemies. 18 In your seed all the nations of the earth shall be blessed, because you have obeyed My voice.” Genesis 22:16-18

It is this covenant, made with Abraham, and which continued through Isaac and Jacob, that Peter is referring to. This means that Peter’s citing of Moses concerning the Prophet to come, and of his citing of the prophets under the Mosaic Covenant, indicates that even the words of Moses and the prophets anticipated the fulfillment of the Law of Moses by the Messiah and its subsequent annulment by Him, thus allowing for the Abrahamic Covenant to take full effect.

As the Abrahamic Covenant was one based on faith alone, and which bore the sign of circumcision, and because the sign of circumcision is fulfilled in Christ, it means that anyone who demonstrates the faith of Abraham is “circumcised” in the heart and declared righteous through that act of faith – (see Romans 2:29).

All of this is carefully explained in the epistles, but those standing before Peter would have had an inkling of what was being presented. Restoration and fellowship with God cannot be obtained by a person through the Mosaic Code.

Rather, it could only be realized by faith in God’s fulfillment of it in Christ. And anyone, whether of Israel or not, could have possessed that faith. Hence, “all the families of the earth” means that all along Israel was not the only thing that God was focused on. Rather, God was reconciling the world to Himself through Jesus Christ. As will be seen in the next verse, Israel is just the first to be given this offer of reconciliation.

However, Jesus carefully explained this to Israel during His ministry, using the faith of a Gentile to show them this –

Now when Jesus had entered Capernaum, a centurion came to Him, pleading with Him, 6 saying, “Lord, my servant is lying at home paralyzed, dreadfully tormented.”
7 And Jesus said to him, “I will come and heal him.”
8 The centurion answered and said, “Lord, I am not worthy that You should come under my roof. But only speak a word, and my servant will be healed. 9 For I also am a man under authority, having soldiers under me. And I say to this one, ‘Go,’ and he goes; and to another, ‘Come,’ and he comes; and to my servant, ‘Do this,’ and he does it.”
10 When Jesus heard it, He marveled, and said to those who followed, “Assuredly, I say to you, I have not found such great faith, not even in Israel! 11 And I say to you that many will come from east and west, and sit down with Abraham, Isaac, and Jacob in the kingdom of heaven. 12 But the sons of the kingdom will be cast out into outer darkness. There will be weeping and gnashing of teeth.” 13 Then Jesus said to the centurion, “Go your way; and as you have believed, so let it be done for you.” And his servant was healed that same hour. Matthew 8:5-13

Life application: The Mosaic Covenant, which is the basis for the Law of Moses, is not a means to an end for those to whom it was given. Rather, it was a tutor to them, and to us, that something else was necessary to bring peace between God and man. It was a steppingstone in the process. This is clearly and unambiguously stated by Paul in Galatians 3 –

What purpose then does the law serve? It was added because of transgressions, till the Seed should come to whom the promise was made; and it was appointed through angels by the hand of a mediator. 20 Now a mediator does not mediate for one only, but God is one.
21 Is the law then against the promises of God? Certainly not! For if there had been a law given which could have given life, truly righteousness would have been by the law. 22 But the Scripture has confined all under sin, that the promise by faith in Jesus Christ might be given to those who believe. 23 But before faith came, we were kept under guard by the law, kept for the faith which would afterward be revealed. 24 Therefore the law was our tutor to bring us to Christ, that we might be justified by faith. 25 But after faith has come, we are no longer under a tutor. Galatians 3:19-25

As this is so, why would anyone want to return to the law in order to attempt to be pleasing to God? It is a slap in His face, it is a rejection of Christ’s work, and it calls out, “The blood of Jesus was insufficient to do what needs to be done! Thanks for trying, God, but I’ve got this.”

Can you see how disgraceful the theology of those who return to the law for justification is? Don’t just walk away from such teachers… run. God has done the work. All He asks you to do is to simply believe. Have faith in Christ’s finished, final, and forever work; and be pleasing to your Creator. This is all that you can give Him. Jesus has done the rest.

Also, Peter’s words here demonstrate, without any doubt at all, that his “gospel” is exactly the same as that of Paul. He speaks of the gospel of grace through faith. Works are excluded.

Lord God, thank You for the all-sufficient work of Jesus Christ our Lord. Today, we pray for those who are caught up in various religious expressions that are displeasing to You. We pray for those caught up in Judaism, the Hebrew Roots Movement, Seventh Day Adventists, and all others who have set aside the grace of Christ in order to work their way back to You. Open their eyes to what Jesus has done. This we pray in His glorious and exalted name. Amen.

 

Acts 3:24

Charlie Garrett Acts (Written)

Friday, 31 December 2021

Yes, and all the prophets, from Samuel and those who follow, as many as have spoken, have also foretold these days.  Acts 3:24

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).

In the previous two verses, Peter has spoken out the words of Moses concerning the “Prophet like me” that he had mentioned in Deuteronomy 18. But the word concerning Christ didn’t begin there, as noted in verse 3:21 where Peter referenced “all His holy prophets since the world began.” Nor did it end with Moses either. Rather, Moses spoke of prophets that would arise in Deuteronomy 18 as well –

But the prophet who presumes to speak a word in My name, which I have not commanded him to speak, or who speaks in the name of other gods, that prophet shall die.’ 21 And if you say in your heart, ‘How shall we know the word which the Lord has not spoken?’— 22 when a prophet speaks in the name of the Lord, if the thing does not happen or come to pass, that is the thing which the Lord has not spoken; the prophet has spoken it presumptuously; you shall not be afraid of him. Deuteronomy 18:20-22

The implication of Moses’ words is not that there will only be false prophets, but there will be true prophets, but that the false prophets must be identified and weeded out. With this understanding, Peter begins this verse with, “Yes, and all the prophets.”

In Scripture, the word “all” does not necessarily have to mean “all” in the absolute sense. For example, in Matthew 3, it says –

“Now John himself was clothed in camel’s hair, with a leather belt around his waist; and his food was locusts and wild honey. 5 Then Jerusalem, all Judea, and all the region around the Jordan went out to him 6 and were baptized by him in the Jordan, confessing their sins.” Matthew 3:4-6

However, in Luke 7, it says –

“And when all the people heard Him, even the tax collectors justified God, having been baptized with the baptism of John. 30 But the Pharisees and lawyers rejected the will of God for themselves, not having been baptized by him.” Luke 7:29, 30

Thus, not every prophet is necessarily referred to here. It simply speaks of a unified message from the office of a true prophet. And that includes “from Samuel and those who follow.”

Peter specifically mentions Samuel, and yet prophets were noted between the time of Moses and Samuel, such as in Judges 4:4 and 6:8. In 1 Samuel 2:27-36, a person – though not specifically called a prophet – carried the word of the Lord to Eli the high priest. It can even be inferred that Eli the high priest heard and knew the word of the Lord from 1 Samuel 3:9.

However, the office of prophets took on a rather distinct nature at the time of Samuel where groups of prophets are recorded together. Further, the distinct nature of Samuel’s prophetic office is noted in Psalm 99 –

“Moses and Aaron were among His priests,
And Samuel was among those who called upon His name;
They called upon the Lord, and He answered them.” Psalm 99:6

Of this office of prophet, of which Samuel is noted as the chief example, Peter next says,
“as many as have spoken.”

These words have to be considered in a limited sense. First, not all of the words of a prophet were words of prophecy. Some prophets only spoke a limited number of words of prophecy from the Lord in their lives, such as King Saul (1 Samuel 10:11). Some prophets spoke the word of the Lord, but only the substance of their words – without any specifics – are recorded in Scripture (see Jeremiah 26:20-23).

Therefore, what Peter is saying is that there is a general tenor of the prophetic word of the Lord that is conveyed which ultimately points to something specific, and that is that they “have also foretold these days.”

This is speaking of the promise of the coming Christ and of that which is involved in His coming – a New Covenant, the rejection of Him by His people, the inclusion of Gentiles in the work of the Messiah, the regathering of His people to the land of Israel, a future tribulation, a glorious messianic kingdom, and so on. The prophets spoke forth words of the events surrounding the coming of Christ, sometimes in typology, sometimes in veiled terms, sometimes in generalities, and sometimes in explicit words. Jesus referred to this after His resurrection –

“Then He said to them, ‘O foolish ones, and slow of heart to believe in all that the prophets have spoken! 26 Ought not the Christ to have suffered these things and to enter into His glory?’ 27 And beginning at Moses and all the Prophets, He expounded to them in all the Scriptures the things concerning Himself.” Luke 24:25-27

As far as Samuel and Moses being given as the chief examples of this class of people, it should be noted that even his mother spoke forth words of prophecy at the time she dedicated him to the Lord. In her words, she specifically notes the coming of Israel’s king at a time when there were no kings, and then refers to the Lord’s Messiah (anointed) –

“The adversaries of the Lord shall be broken in pieces;
From heaven He will thunder against them.
The Lord will judge the ends of the earth.
‘He will give strength to His king,
And exalt the horn of His anointed.’” 1 Samuel 2:10

Likewise, though not through Samuel directly, the words of the book ascribed to him explicitly speak of the establishment and eternal nature of the Davidic line of kings, an obvious reference to the coming of Christ –

“When your days are fulfilled and you rest with your fathers, I will set up your seed after you, who will come from your body, and I will establish his kingdom. 13 He shall build a house for My name, and I will establish the throne of his kingdom forever. 14 I will be his Father, and he shall be My son. If he commits iniquity, I will chasten him with the rod of men and with the blows of the sons of men.” 2 Samuel 7:12-14

Thus, Peter’s words to the men of Israel were clearly understood and carried with them the note of certainty that the prophetic utterances given to the people of Israel were intended to lead them to the times in which Christ would come. He is the central point and intent of prophecy, whether it directly speaks of Him or not. As it says in Revelation 19:10, “For the testimony of Jesus is the spirit of prophecy.”

Life application: In the main commentary, Jeremiah 26:20-23 was referenced –

“Now there was also a man who prophesied in the name of the Lord, Urijah the son of Shemaiah of Kirjath Jearim, who prophesied against this city and against this land according to all the words of Jeremiah. 21 And when Jehoiakim the king, with all his mighty men and all the princes, heard his words, the king sought to put him to death; but when Urijah heard it, he was afraid and fled, and went to Egypt. 22 Then Jehoiakim the king sent men to Egypt: Elnathan the son of Achbor, and other men who went with him to Egypt. 23 And they brought Urijah from Egypt and brought him to Jehoiakim the king, who killed him with the sword and cast his dead body into the graves of the common people.”

Though seemingly unnecessary to the biblical narrative, the words are actually key in understanding exactly what Peter is referring to in his words. Israel is being told that they have been guided by the warnings of the prophets all along. And it isn’t just the spoken words that were recorded in Scripture that were guiding them. Rather, prophets – both true and false – were speaking to the people.

The true were to be heeded; the false were to be destroyed. But the testimony in Scripture is that quite often the false were exalted and the true were destroyed. As such, the very existence of these people – whether recorded in Scripture or not – was a guiding factor in the nation as it led towards punishment, exile, return to the land, and so on.

And all of these things were leading the nation to the time when Messiah would come. Everything about the nation of Israel was being geared for this one main purpose. Therefore, when we read the history leading up to Israel, in the nation of Israel, or even of the alignment of nations that align with or come against Israel, we are seeing the unfolding of God’s workings within humanity in order to bring about the fulfillment of His plan for humanity.

As such, when we read Scripture, let us consider this. This book lays down the outline of everything that is needed for us to understand everything God wants us to know concerning His redemptive process within the stream of time and human existence. In our hands, we are holding the precious and sacred treasure which is THE WORD OF GOD.

Let us handle it wisely and never fail to be careful with its sacred contents.

Lord God, help us to be responsible with our time, vigilant in our walk before You, and ever-so careful with how we treat the precious words of life that are revealed in Your Holy Bible. May we seek out its treasures all the days of our lives. Give us wisdom in Your word, O God. Amen.