Author: Charlie Garrett

Sunday, 28 November 2021

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

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).

Acts 2:38 is a marvelous verse to practice your memorization skills. Let’s see how you do. What are the five basic rules of biblical interpretation that you have been asked to remember? They are:

Is this prescriptive (does it prescribe something)?
Is this descriptive (does it only describe something)?
What is the context?
What is the context?
What is the context?

The answers to these questions will help resolve an untold number of errors in theology that have arisen because of this single verse. The verse is based on the question asked by those gathered before Peter while listening to his discourse, which was, “Men and brethren, what shall we do?”

The question was asked in response to the obvious fact submitted to them that they had crucified Jesus, their Messiah. This made them enemies of Him. In the pouring out of the Holy Spirit, they had been excluded, proving this fact. Salvation had been presented to Israel, and they missed the offer. And yet, their actions are the very thing that made their salvation possible.

The answers are that the passage is prescriptive. It is prescribing something for those standing before Peter (and before the Lord as they were at a pilgrim feast in the presence of the Lord). The passage is also descriptive. It is describing what occurred and who is involved in what is occurring. The context is that this is Peter speaking to the “men of Israel.” Not a single Gentile is involved, nor will any be involved in the entire passage. As such, it is prescriptive for those standing there, but not for anyone else who is not involved in the events at that moment.

The context is also that the people standing before Peter are all a part of the body of Israel who had crucified their Messiah. The context is also that some of those of Israel (not those in the crowd being addressed, but rather the disciples) had received the Spirit while others had not. And so forth.

As these things are true, and as the events at the conversion of others – throughout the rest of Acts – are completely different, then despite this passage having a prescription tied to it, the prescription is only for this particular event. It is not a prescription for any other event. It is not normative for the church age. Rather, it is now only a descriptive account for those who receive the completed New Testament.

In other words, and stated plainly, what is said here now – and in the verses to come – was a one-time event that is not to be made into doctrine for the church age. It does not apply (it is not normative) for our doctrine today. With that hopefully understood, the account recorded by Luke proceeds, saying, “Then Peter.”

Peter has been the leader of the twelve. It is he who has spoken out all of the words since verse 2:14, and he continues with the instruction. Luke then records that he “said to them.” The word “them” is speaking of the “men of Israel.” The masculine speaks for the whole and Peter’s words will be inclusive of women who are given the same instruction.

It is the body of people who had just crucified Jesus. They had rejected Him openly. In Israel, unlike any other body of people, there is both an individual salvation and a corporate salvation. The individual salvation is evident in Scripture elsewhere, but it is proven by the coming of the Holy Spirit upon some and not upon others.

The corporate salvation is spoken of throughout all of Israel’s history, and it is confirmed by the words of Jesus and of the apostles. The nation bears collective guilt for its actions. This is based on their agreement to the covenant set forth at Mount Sinai, a covenant that is still binding on them today until they – as a nation – enter into the New Covenant in Christ’s shed blood –

“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 words of Jeremiah are addressed to the house of Israel and the house of Judah. The words are only dealing with them, even if Gentiles are also brought into this New Covenant. Other prophets, Jesus, and the apostles clearly indicate this.

This is the context – Peter, Israel, Israel’s rejection and crucifixion of Christ, some receiving the Holy Spirit and some not receiving the Holy Spirit. This is what had occurred only a short time earlier –

Pilate said to them, “What then shall I do with Jesus who is called Christ?”
They all said to him, “Let Him be crucified!”
²³ Then the governor said, “Why, what evil has He done?”
But they cried out all the more, saying, “Let Him be crucified!”
²⁴ When Pilate saw that he could not prevail at all, but rather that a tumult was rising, he took water and washed his hands before the multitude, saying, “I am innocent of the blood of this just Person. You see to it.”
²⁵ And all the people answered and said, “His blood be on us and on our children.”
²⁶ Then he released Barabbas to them; and when he had scourged Jesus, he delivered Him to be crucified. Matthew 27:22-26

As such, these words of Peter now are based on this event. The words apply to corporate and to individual Israel, but they do not apply to anyone else, including individual Jews, at any other time. But the precept does apply to the corporate body for all time. With this understanding, Peter states, “Repent.”

This is one of the most misunderstood and misused words in all of Christianity. The Greek word is metanoeó. It means “to change one’s mind or purpose,” “to think differently after,” and so on. It does not mean actually doing any work at all. It is simply a changing of the heart (the heart signifying the reasoning process of a person in the Bible).

Peter is telling the people (it is second person plural, and thus he is speaking to each person as much as to all of the people gathered before him) to change their minds. The question is, “About what?” The answer is, “About Jesus, the Messiah, and their rejection of Him.” They had to repent of this. Their mind was, “Crucify Him. He is not our King.” Their change in mind must correspond to that – “We believe! He is our Messiah!”

The word “repent” is prescriptive for Israel who had just crucified Jesus. It is not prescriptive for anyone else who has not first rejected Jesus. In other words, these two examples will help –

• John walks up to Tom and tells him about Jesus. Tom had never heard of Jesus. Tom does not need to repent of anything. He needs to simply believe the gospel (1 Corinthians 15:3, 4) and he will be sealed with the Holy Spirit, and he will be saved (Ephesians 1:13, 14).
• Tom has heard the gospel. Tom has rejected the gospel. Tom must “repent” of his former rejection (change his mind), believe the gospel, and Tom will be saved.

This is the context of Peter’s words. Israel (individually and collectively), who had just crucified their Messiah, must repent. For those who will do so, Peter then says, “and let every one of you be baptized.” The question here is “what baptism” is being referred to. It does say in verse 2:41 that those who received his words were baptized. That is certainly speaking of water baptism.

The word “baptize” is a transliteration of the Greek word baptizó. It signifies to immerse. The people were to have an immersion in water. However, it is not the water baptism that saves. Christ’s finished work is what saves. Peter makes this clear in 1 Peter 3 –

“There is also an antitype which now saves us—baptism (not the removal of the filth of the flesh, but the answer of a good conscience toward God), through the resurrection of Jesus Christ, ²² who has gone into heaven and is at the right hand of God, angels and authorities and powers having been made subject to Him.” 1 Peter 3:21, 22

The Weymouth Version translates these words as “with a view to remission of your sins.” This then is in accord with both the idea of baptism of the Holy Spirit which occurs when one believes and the water baptism which is a later outward demonstration of what has occurred.

The expectation for this guilty group of people is to first change their minds. It is to then make a public acknowledgment of this change in mind by being baptized.

The main question to be resolved is, “Does this mean that these people must be water baptized in order to receive the Spirit, or does it mean that these people will receive the ‘baptism of the Holy Spirit’ based upon their faith and that the water baptism then follows as an outward display of the inward change?”

The text says later nothing of their receiving the Spirit after being water baptized in verse 2:41. What appears to be the case is that the formula of Mark 16:16 is evidenced here –

“He who believes and is baptized will be saved; but he who does not believe will be condemned.”

When one believes and is baptized, salvation is realized. However, when one does not believe, condemnation remains. Hence, baptism is conditional upon belief. In other words, it follows necessarily that these people will be baptized into the Holy Spirit when they demonstrate faith.

One might suppose that this one time in Scripture Peter is making baptism in water a requirement for salvation (which would be contrary to the whole tenor of Scripture). If such was believed, it would still not be a normative thing for the church. Water baptism is a symbolic act of washing away the sin and defilement. This is not something that is required for salvation by anyone else after this.

Hence, what Peter must be saying is that these people will be saved when they turn to the Lord, they will receive the baptism of Holy Spirit, and then they are to be water baptized as the outward sign of their new life in Christ as was directed by Jesus in Matthew 28:19.

Next, Peter says this baptism is to be “in the name of Jesus Christ.” The Greek reads “upon the name.” Where would the people now stand? Upon the name of Caesar? Or will it be upon the name of the One they had rejected?

The crucified Christ, He who was openly rejected by the people – and upon whom His blood remained (see Matthew 27:25 above) – is now to be the One who provides forgiveness and salvation to those who just repented. This is perfectly evidenced in the next words, which say, “for the remission of sins.”

The blood atonement of Christ is set forth, clearly and unambiguously, in these words. The Lord was crucified, their actions had caused it, and their repentance of that will allow for atonement for their sins. The word translated as “remission” is aphesis. It signifies “dismissal,” “release,” “pardon,” “complete forgiveness,” and so on.

For those who repent and who are subsequently baptized from this group of people, a change will take place which will be explained in a moment. But notice that two things are required for the people standing before Peter to receive that change – 1) repent, and 2) be baptized. The repentance must occur, but so must the baptism. There must be a complete separation from the old and an acceptance of the new for them BECAUSE they were guilty of having rejected Christ along with their nation.

This is why what occurs here is not normative for the church age. It only applies to these people, at this time, in order to establish the complete separation between the two. Some of these people may never have heard of Jesus. Some of them might have heard and sympathized with Him. But the point is that the nation bears the guilt, and it is to instruct the nation that these requirements are set forth. It is instructional for Israel, and it is a testimony to bear witness against them for all time.

Peter next says, “and you shall receive the gift.” A gift is something one cannot earn. It is grace and nothing more. And yet, Peter has said they must do something in order to receive it. The apostles had received the gift. It simply came upon them. But it did not come upon the others. This means that the reception of the gift is conditional.

If someone says, “I have ten thousand squiggalmidoos and they are free to anyone who meets these criteria,” it doesn’t mean that it is not a gift. It means that they must be in a certain category. If one of the requirements is to have blond hair, then none but those with blond hair are eligible. Those with blond hair, along with any other set requirements, will be able to receive the gift.

For those standing before Israel, the apostles had met the requirements. The others had not. For those who had not, they must first meet the categorical requirements. Once they were satisfactorily met, they would receive the gift. There are no works here. There are only set requirements. And the gift they would receive would be that “of the Holy Spirit.”

This is salvation. It is the sealing of the person for redemption. It is receiving the full, final, and forever forgiveness of sins through the shed blood of Christ. It is moving from the Mosaic Covenant (the Law of Moses) to the New Covenant in Christ’s blood. It is the covenant that speaks of the non-imputation of sin and the surety of reconciliation with God for all eternity.

The words here are prescriptive for those at the time. They are descriptive after the event. The context is Israel who crucified the Lord, and the prescriptions are necessary but are not normative.

We are not to take what is said in Acts 2:38 and change the parameters. Even if Peter is speaking of water baptism (which is probably not the case), the requirement would not apply in any other context, and it certainly does not apply to salvation today. The epistles convey to us what is required for salvation. They tell the people of the world what God expects of them in order to be in a right standing with Him.

Life application: Acts is a descriptive account of what occurred. The prescriptions within that historical record are not necessarily (and are almost never) normative for the church age.

Understand and maintain proper context within your theology and you will be in the sweet spot.

Lord God, help us to be in the sweet spot concerning our doctrine and theology at all times. To Your glory, we pray. Amen.

Saturday, 27 November 2021

Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, “Men and brethren, what shall we do?” Acts 2:37

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).

With Peter’s statement, which summed up his discourse that God had assuredly made Jesus both Lord and Christ, the response is quick and definitive. Luke records, “Now when they heard this.” The words are surely in reaction to everything Peter has said since verse 2:14. His discourse, influenced by the Holy Spirit, was perfectly suited to elicit what follows, which is that “they were cut to the heart.”

The word used, katanussó, is one not found elsewhere in Greek literature except in the Greek translation of Genesis 34:7. It is an intensified form of a word meaning “to pierce.” Thus, it is to pierce all the way down or all the way through. HELPS Word Studies then defines it as to be “emotionally stunned.” As it is the heart that is identified, it is as if a spear was thrust right through the heart so that there is a complete severing from the state of mind that existed only moments before. The idea can almost be felt in the use of the word from Genesis –

“And Jacob heard that he had defiled Dinah his daughter. Now his sons were with his livestock in the field; so Jacob held his peace until they came. ⁶ Then Hamor the father of Shechem went out to Jacob to speak with him. ⁷ And the sons of Jacob came in from the field when they heard it; and the men were grieved and very angry, because he had done a disgraceful thing in Israel by lying with Jacob’s daughter, a thing which ought not to be done.” Genesis 34:5-7

The sons of Israel had one attitude and, suddenly, their entire state of mind had completely changed. This is the idea now. Those that heard Peter, and who took his words to heart, had gone from laughing and blaming what they heard on the effects of new wine, to a state of complete shock that they were responsible for the crucifixion of their Messiah. Thus, the response is that they were deeply stunned “and said to Peter and the rest of the apostles…”

The words are not without purpose. As has already been seen, in Israel, the testimony of “two or three” witnesses is necessary to establish a matter. There are twelve standing as a united force of agreement, demonstrating that Peter’s words are fully supported, and they are validated by the precept of the Law of Moses.

With such a large number of witnesses, backing up the words of Peter, and with the greater weight and evidence of the proper use of Scripture to come to a right conclusion concerning the words of prophecy, those who have heard have every reason to believe the discourse was true. They were all guilty of shedding innocent blood. But more, it was the innocent blood of God’s Messiah who was prophesied in Scripture.

Scripture itself pointed at them and essentially called out, “You have done exactly what was prophesied in advance.” As such, they called out to Peter and the others, “Men and brethren.”

It is the same expression seen in Acts 1:16 and Acts 2:29, andres adelphoi, “men, brothers.” In the middle of Peter’s speech, after citing Joel and before citing David, Peter had called them this. He was drawing them into the bond of brotherhood that Israel was called to demonstrate. His audience had not received the Spirit, but they were still brothers according to the flesh, and Peter had indicated as such as a way of influencing their thoughts as he spoke.

The words of Paul concerning Israel reflect this bond that exists between the people –

“For I could wish that I myself were accursed from Christ for my brethren, my countrymen according to the flesh, ⁴ who are Israelites, to whom pertain the adoption, the glory, the covenants, the giving of the law, the service of God, and the promises; ⁵ of whom are the fathers and from whom, according to the flesh, Christ came, who is over all, the eternally blessed God. Amen.” Romans 9:3-5

The response of the people to Peter’s words indicates that they fully accepted his words and that they were in fact brothers to be hearkened to. They had gone from accusing the apostles of being drunk to seeking their very advice in how to correct the terrible predicament that they now found themselves in. As such, they called out, “what shall we do?”

They had the guilt of bloodshed resting upon them, but it was obvious that this could be expiated. Otherwise, what would be the point of the Christ rising again? If they had killed Him and He remained in the grave, there might be no remedy, but because He lived, there must be a greater purpose that they had missed. As such, their forgiveness must be a part of the plan that was set in motion by God, even from the fall of man.

Life application: It is often said that the Jews killed Jesus and thus they are no longer God’s people. But this flies in the face of the covenant-keeping nature of the Lord, and of future prophecy which clearly indicates that the guilt of Israel will be atoned for.

In Acts 2, the people are cut to the heart at hearing what they had done. Zechariah shows that someday this will be a state that permeates the entire nation. When they realize that they have borne the guilt of the blood of the Messiah for millennia, they will be cut to the heart, and they will mourn over what they have done –

“And I will pour on the house of David and on the inhabitants of Jerusalem the Spirit of grace and supplication; then they will look on Me whom they pierced. Yes, they will mourn for Him as one mourns for his only son, and grieve for Him as one grieves for a firstborn. ¹¹ In that day there shall be a great mourning in Jerusalem, like the mourning at Hadad Rimmon in the plain of Megiddo. ¹² And the land shall mourn, every family by itself: the family of the house of David by itself, and their wives by themselves; the family of the house of Nathan by itself, and their wives by themselves; ¹³ the family of the house of Levi by itself, and their wives by themselves; the family of Shimei by itself, and their wives by themselves; ¹⁴ all the families that remain, every family by itself, and their wives by themselves.” Zechariah 12:10-14

The words of Zechariah 12 refer to the future and they will come to pass. Israel will have a national piercing of the heart, and they will finally come to realize what they had done. For each person today, Jew or Gentile, the most important question that we can ever answer is in relation to the gospel message. “What shall I do?”

When the gospel is presented, it can either be accepted or it can be rejected. The choice is up to each individual. Choose wisely. Choose life. Choose God’s offer of forgiveness found in Christ.

Lord God, thank You for the offer of peace that You have extended to us. Thank You for the gospel! What a blessed assurance we possess because of the forgiveness found in the shed blood of Jesus Christ our Lord. Amen.

Friday, 26 November 2021

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

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 has finished his citing of Psalm 110. Based on what he presented, it is understood that the words of David were evidently not referring to David himself, but to the coming Messiah. He is greater than David, He is sitting at the right hand of the Lord, and He is there until the Lord’s enemies have been made His footstool.

With this clearly presented and now perfectly understood, Peter says, “Therefore let all the house of Israel know assuredly.” The Greek order (which is how the verse will be evaluated) reads, “Assuredly, therefore, let know all the house of Israel.” There is a strong emphasis that the matter Peter will speak of is firmly established.

The word translated as “assuredly” is one which indicates “not to totter.” Thus, it is that which is secure. Its other two uses, Mark 14:44 and Acts 16:23, both refer to someone being securely guarded. Peter indicates that the truth of the matter is secure and sure. One might say, “This is an inescapable truth.”

As such, the next word – translated as “therefore” – is then supported by the words that follow. They are words that are to be heard, understood, and (hopefully) accepted as absolute truth. Hence Peter follows with “let know.”

It is the common Greek word ginóskó, signifying “to come to know,” “to recognize,” “to perceive,” and so on. Peter is indicating that the result of the surety of the matter that he has presented is intended to “let all the house of Israel” come to understand that – whether they like it or not, and whether they accept it or not – that the matter is established.

The term “house of Israel” is a way of saying “family.” Israel was the father of twelve sons. He also adopted two sons of Joseph as his own. It is this family which comprises the whole house of Israel.

Descendants from all of these tribes were gathered at the temple, they had seen the effects of the coming of the Spirit upon the apostles, and they had heard the explanation of the event. From there, they were to accept what was presented and continue to convey this message to all others in this nation – the “house of Israel.”

And what is it specifically that Israel is to hear, understand, and (hopefully) accept? Well, it is a thought that is based on what Peter had just presented right from Scripture, and which was fulfilled in the coming of Jesus. It is “that God…”

What has occurred is an act of God, and thus it stands as an eternal edict of God. What God has done is set, it is fixed, it is firm, and it is fully resolved. With this being perfectly understood from Scripture, and from the fact that God is both the Creator and the One who directs His creation, it is He who determines what will come to pass.

As such, and as His words spoke forth of the coming of the Messiah, and as His Messiah had come (just as God determined), and as His Messiah had fulfilled His will (just as God stated), then it is established that He “has made this Jesus.”

It is “this Jesus” who Peter has explicitly referred to in verse 22 and verse 32 –

“Men of Israel, hear these words: Jesus of Nazareth, a Man attested by God to you by miracles, wonders, and signs which God did through Him in your midst, as you yourselves also know— (Acts 2:22)

&

This Jesus God has raised up, of which we are all witnesses (Acts 2:32)

This same Jesus of Nazareth, who was attested to Israel by God, and whom God raised up from the dead, is the One that Peter is referring to. It is also He, as Peter says to Israel, “whom you crucified.”

These words would have been like sharp arrows pointing directly at the hearts of the men standing there. What had occurred was an event that was prophesied, and it was an event that was then fulfilled. But it was an event that Israel had been responsible for.

They were the people of the Lord. They were the stewards of the Scriptures. They were to be the people of the Messiah who was prophesied to come. And yet, they were the same people who did exactly what the Scriptures foretold, meaning the things they had done. They had crucified this Man – their Messiah. But Peter had said in verse 23 that this was “by the determined purpose and foreknowledge of God.”

As such, there must be hope. It is the next verse that will both show their reaction to the words, and which will reveal that they will want to know if there is anything that they can do to make things right. For now, however, Peter finishes his thought concerning “this Jesus.” It is that God has made Him “both Lord and Christ.”

The word translated as “Lord” (kurios) signifies a master. In the Greek, it can indicate the Lord (YHVH), but it does not necessarily signify that. It can simply mean one greater than another, such as the “lord” or “master” of a house. The context decides the ultimate meaning. In this case, the context is that Jesus is the “Lord” or “Master” of Israel – its Messiah – based on the decision rendered by God. This is clearly understood from the word “Christ.”

The word Christ (Greek: Christos) comes from the word chrió, signifying “to anoint by rubbing or pouring olive oil on someone to represent the flow (empowering) of the Holy Spirit. Anointing (literally) involved rubbing olive oil on the head, etc., especially to present someone as divinely-authorized (appointed by God) to serve as prophet, priest or king” (HELPS Word Studies). As such, it means “Anointed One.” Thus, it is a direct translation of the Hebrew word “Messiah.”

God has made this Jesus both the Lord of Israel and the Messiah of Israel. This is the culminating thought of what has been presented to the ears of the people by Peter as he speaks forth his words of explanation concerning the events that have occurred before them.

Life application: There is absolute surety in the words of Scripture concerning Jesus. If the New Testament is the word of God, then there is no other possibility than that Jesus is the full, final, and forever expression of what God has done in Christ. As such, there is no other way to be reconciled to God except through Him.

There are people that believe Jews can be saved through adherence to the Law of Moses. This is the set doctrine of, surprisingly, the Roman Catholic Church. This is also the heretical teaching of John Hagee and other dual-covenant “theologians.”

There are others who say that even Jews who believe in Jesus (and some add in the Gentiles) must still adhere to the Law of Moses (in part or in whole). These are also heretics. The New Testament clearly reveals that the law is annulled, obsolete, and set aside in Christ. It is nailed to the cross.

As such, to teach such things (which is exactly what Paul refers to in the book of Galatians) is, as Paul states it, anathema. It is accursed –

“I marvel that you are turning away so soon from Him who called you in the grace of Christ, to a different gospel, ⁷ which is not another; but there are some who trouble you and want to pervert the gospel of Christ. ⁸ But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed. ⁹ As we have said before, so now I say again, if anyone preaches any other gospel to you than what you have received, let him be accursed.” Galatians 1:6-9

Let us carefully heed the words of Scripture, and let us trust solely in the finished work, and thus in the merits, of Jesus Christ. It is He alone who is to receive our attention in our walk before the Lord. He alone fulfilled that which stood against us, meaning the Law of Moses.

Lord God, thank You for having done that which we could never have done. You sent Christ to accomplish the mission, to prevail over sin and death, and to rise again in order to give us a new hope and a new direction. Thank You for Jesus Christ our Lord! Amen.

Thursday, 25 November 2021

Till I make Your enemies Your footstool.”’ Acts 2:35

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 referred to David in the previous verse, noting that he did not ascend into heaven, but he did prophesy in the 110^th Psalm that Messiah would. In this, the Lord said to Him, “Sit at my right hand.” The Lord Jesus ascended to the position of all authority and power in heaven at that time. Peter finishes his quote with the next words, saying, “Till I make Your enemies Your footstool.”

The Greek more precisely reads, “the footstool for Your feet.” The Lord Jesus will remain in His heavenly position until the course of human events comes to the right point where Christ will return again and intervene in the stream of time. The enemies of Christ are any who do not accept His offer of peace and reconciliation with God.

This has been, and it continues to be, the normal course of the world. Some have come to Christ while others have rejected Him. The gospel grew immensely at times, but it has also come under great attack in almost all places it has been preached.

In the world today, even the nations who have been most friendly to Christianity are becoming more and more hostile to it. This will increase as the world drums up reasons that Christians are the problem in society. A worldwide targeted agenda against the true faith is in motion as the world continues to devolve into moral perversion and ungodly agendas.

However, and actually, because of this, the world will devolve into being a place of death and destruction. This is clearly outlined in the pages of Revelation. Without faith in God as presented in the Bible, there can only be enmity with God and a life-course that will follow an unsound, even wicked, path. Chaos will be the inevitable result.

Those who do hold to the true faith as presented in Scripture will be harassed and martyred in enormous numbers. But this period of global wickedness will end. It is the time prophesied throughout Scripture, and it is simply defined in David’s words as when the Lord has made the enemies of Christ a footstool for His feet.

The symbolism of this is where the foot is placed upon the neck of one’s enemies, thus indicating total authority over them as they lie in helpless subjugation. It is seen, for example, in Joshua 10 –

“So it was, when they brought out those kings to Joshua, that Joshua called for all the men of Israel, and said to the captains of the men of war who went with him, ‘Come near, put your feet on the necks of these kings.’ And they drew near and put their feet on their necks. ²⁵ Then Joshua said to them, ‘Do not be afraid, nor be dismayed; be strong and of good courage, for thus the Lord will do to all your enemies against whom you fight.’” Joshua 10:24, 25

This time of Christ reigning in heaven is alluded to by Paul in Ephesians 1 –

“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 1:19-21

It is also quite clearly expressed in 1 Corinthians 15 –

“The last enemy that will be destroyed is death. ²⁷ For ‘He has put all things under His feet.’ But when He says ‘all things are put under Him,’ it is evident that He who put all things under Him is excepted. ²⁸ Now when all things are made subject to Him, then the Son Himself will also be subject to Him who put all things under Him, that God may be all in all.” 1 Corinthians 15:26-28

Paul’s words do not provide all of the information in the timeline, but they provide a broad brushstroke of how these things are laid out. Without going into all the detail, the anticipated timeline is:

– The church age. This ends at the rapture of the church (may that day be soon!).
– The seven final years of the Law of Moses for Israel (Daniel 9:24-27), also known as the Tribulation Period. This period ends when Israel as a nation calls out to Christ, acknowledging Him as their Messiah (Matthew 23:27-39, and etc.).
– The millennial reign of Christ.

The reason that the rapture is placed in this general timeline before the tribulation period is because that is what the Bible teaches.

Life application: One of the serious deficiencies in replacement theology (well, one of many) is that they believe the world will continue to be evangelized until a state of peace is realized. When this occurs, the marvelous time prophesied in the Old Testament will be realized. The church will have overcome the wickedness of the world and the gospel of Christ will be universally known and accepted.

That is not at all what the Bible teaches, nor does it even hint at this. The enemies of Christ will continue until the end. The world will come apart at its seams as wickedness increases. The enemies of the gospel will all but overpower the saints. But Christ will return and slay those who have come against them.

The church will have been removed before the tribulation period, and Israel will become the primary focus of world events. This is not because they will be right with God, but because God is faithful to His covenants. They will eventually come to this realization, they will call out to Him for deliverance through Christ Jesus, and Jesus will respond. The national salvation of Israel is clearly presented in Scripture, and it will come to pass.

This demonstrates the great faithfulness of the Lord to His word. As this is the case, each person who has been saved by the blood of Christ should be perfectly assured that his salvation is secure. Our unfaithfulness to the Lord will never negate His faithfulness to His covenant promises. Israel is a template of this. In His faithfulness to Israel, we can be assured of His faithfulness to us.

Thank God today for His unlimited grace and mercy toward the objects of His covenantal promises. The shed blood of Christ has secured our salvation. Yes, thank God for Jesus Christ our Lord.

How good it is, O Lord, to wait upon You. Though times may get very terrible in the days ahead, we have a sure and blessed promise of eternal joy in Your presence. Whatever happens now is but a light and temporary affliction as we await the glory that is yet ahead. And so, O Lord, how very good it is to wait upon You. Amen.

Wednesday, 24 November 2021

“For David did not ascend into the heavens, but he says himself:
‘The Lord said to my Lord,
“Sit at My right hand, Acts 2:34

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 said that Jesus was exalted to (or by) the right hand of God. Peter is clearly implying that Jesus is God, thus it is signifying that God – through Jesus – has poured the Spirit out upon the believers. In order to substantiate what he is saying is not only possible, but is actually provable based on Scripture itself, he cites the 110^th Psalm. It is a psalm cited by Jesus in all three of the synoptic gospels (Matthew 22:44, Mark 12:36, and Luke 20:42). It is also cited in Hebrews 1:13.

Before citing the psalm, Peter begins with, “For David did not ascend into the heavens.” He has already noted that David had died, he was buried there in Jerusalem, and implied that his body had corrupted. The obvious meaning is that David was in Sheol (Hades) awaiting the resurrection of the dead. Therefore, what Peter will cite from the 110^th Psalm, which was written by David, could not be referring to himself. Instead, it is a prophesy about the coming Messiah.

Peter confirms this line of thought by continuing with, “but he says himself.” This is referring to David. David wrote the psalm, David did not ascend into heaven, and yet, the psalm speaks of someone who has ascended into heaven. And so, David cannot be speaking of himself.

But more, David uses particular words that exclude any possibility at all that he could be referring to himself, even in metaphor or allegory. Peter now cites those words of David, beginning with, “The LORD.”

“The LORD” is the Hebrew name for God, Yehovah (Yahweh, YHVH, etc.), used over 6000 times in the Old Testament. It refers to Him and only Him. He is the I AM THAT I AM of Exodus 3, and the One that claims there is “no other god” in Isaiah 44 (and elsewhere) –

“Thus says the Lord, the King of Israel,
And his Redeemer, the Lord of hosts:
‘I am the First and I am the Last;
Besides Me there is no God.’” Isaiah 44:6

Peter continues the citation, saying, “said to my Lord.” Here, “my Lord” is the Hebrew word adoni. It means, “my master,” or “my lord.” In this case, David is subordinating himself to the One he is referring to. This is what Jesus was conveying to those before Him –

While the Pharisees were gathered together, Jesus asked them, ⁴² saying, “What do you think about the Christ? Whose Son is He?”
They said to Him, “The Son of David.”
⁴³ He said to them, “How then does David in the Spirit call Him ‘Lord,’ saying:
⁴⁴ ‘The Lord said to my Lord,
“Sit at My right hand,
Till I make Your enemies Your footstool”’?
⁴⁵ If David then calls Him ‘Lord,’ how is He his Son?” ⁴⁶ And no one was able to answer Him a word, nor from that day on did anyone dare question Him anymore. Matthew 22:41-46

It was understood that David was obviously referring to the Messiah (the Christ). However, in the Bible, the father is always considered greater than the son. And yet, though the Messiah would descend from David (another precept clearly taught in Scripture), David still subordinates himself to his own Seed. “The LORD said to my Lord,” or paraphrased, “Yehovah said to my Master (the One greater than me).”

As this Son is greater than David, it implies that He was before David, even if He came after him. It is an implicit note of deity. Because of their inability to respond to Jesus’ question, they realized they were not as smart as they thought. What was presented to them was beyond their understanding.

Peter is taking what he learned from Jesus’ instructions of the Pharisees, and he is making his case that Jesus is – in fact – the incarnate Yehovah. It has been implied in the analysis of David’s words, and it continues to be supported by his next words, saying, “Sit at My right hand.”

Peter’s words earlier in the passage confirm that the Christ would die, He would be buried, and that He would resurrect. The words of this psalm confirm that He is greater than David. And more, they confirm that He not only resurrected, but ascended. To sit at the right hand of God means that He is in heaven at the position of all power and authority.

And more, He has taken the words of Joel, cited earlier, to directly equate Jesus with Yehovah. Joel, quoting the Lord (Yehovah) said, “I will pour out my Spirit on all flesh” (Acts 2:17). Peter said in Acts 2:33 that Jesus was the One who accomplished this.

The picture that Peter is painting is one that clearly portrays Jesus as the Christ, and that Christ is God. Any other analysis of his words would cause damage to what is being conveyed.

Life application: The Bible slowly and progressively reveals the beautiful thought that God loves the world, meaning humanity, so much that He was willing to do the incredible in order to restore us to Himself. He created man in His image. The implication is that He desired to bond with him in a unique way. But the Bible shows that this cannot be the case when sin is present.

But, without having sinned, man would not have had the knowledge of good and evil. Thus, we can see that God was willing to give man a conscience, and to use that conscience – even to his own harm – in order to make a full and mutual relationship with Him possible.

The sin still had to be dealt with though, and so, in due time, God entered into the stream of time and human existence in order to correct that part of the equation. In the coming of Jesus, He was able to do this. Now, God continues to give us the choice to accept Him or reject Him through His offer of peace. This is not forced, and so it is a mutual relationship.

To think on the enormity of what God has done in Christ leaves the mind bewildered. And yet, it is true. The message of God in Christ is one of wonder. Thank God for Jesus who has made our reconciliation with God possible. Yes, thank God for JESUS!

Lord God, thank You for the coming of Christ our Lord who has made all things new. We wait for the day when they will be realized. May Your glorious name be praised forever and ever! Amen.