Author: Charlie Garrett

Sunday, 14 November 2021

whom God raised up, having loosed the pains of death, because it was not possible that He should be held by it. Acts 2:24

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).

Peter has been describing the work of Christ, including His crucifixion and death. With that noted, he now notes the second half of this greatest combined event in human history. There was the cross-death and there was the triumph over it. Peter says, “whom God raised up.”

The resurrection isn’t just an event where God bypassed the normal course of human events. Nor was it a miracle of restoring life, such as occurred with those Jesus brought back from death as is recorded in the gospels. It was the necessary and logical outcome for Jesus, as will be explained. For now, the words, “whom God raised up,” are referring to the working of each member of the Godhead. Paul states in Romans –

“Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life.” Romans 6:4

However, Jesus had already referred to His own hand in the resurrection in John –

“Therefore My Father loves Me, because I lay down My life that I may take it again. ¹⁸ No one takes it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again. This command I have received from My Father.” John 10:17, 18

And yet, Paul again ascribes the resurrection to the Holy Spirit in Romans 8 –

“But you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. Now if anyone does not have the Spirit of Christ, he is not His. ¹⁰ And if Christ is in you, the body is dead because of sin, but the Spirit is life because of righteousness. ¹¹ But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ from the dead will also give life to your mortal bodies through His Spirit who dwells in you.” Romans 8:9-11

In these and other verses, we are shown that each member of the Godhead participated in the resurrection of Jesus Christ. It was this immense and intentional power of God that was directed to bring the human body of Christ back to life, as Peter says, “having loosed the pains of death.”

The word translated as “loosed” signifies exactly that. When a donkey or ox is untied, it is loosed. When laces are untied on one’s shoes, they are loosed. Jesus said that “the Scripture cannot be broken” in John 10:35. It is firmly bound, and it remains binding. Death is a bind upon human beings. When the body dies, the soul is left bound in that state. Without an external force, it cannot be unloosed.

But even before death, the soul is bound to death. The animation of the body is not a permanent thing. Rather it continues until the body dies, but the binding of the soul does not change. This is evidenced in Christ’s reanimation of the bodies of the son of the widow of Nain recorded in Luke 7. It is evidenced in His raising of Lazarus in John 11. Such instances of restoring the body to life were not permanent as it is understood that both eventually died again. If they didn’t, they would be a sensation wherever they traveled to, even to this day.

The reason these things are true is because, as Paul says in Romans 6:23, “the wages of sin is death.” What this is clearly and unambiguously saying is that human beings die as payment for sin. It is the earned wage of it. But this then is understood to include every human at every age, and thus the Bible implicitly refers to the doctrine of “original sin.” This is explained by Paul in Romans 5:18 –

“Therefore, as through one man’s offense judgment came to all men, resulting in condemnation.”

It is explicitly stated by David in the 51^st Psalm –

“Behold, I was brought forth in iniquity,
And in sin my mother conceived me.
⁶ Behold, You desire truth in the inward parts,
And in the hidden part You will make me to know wisdom.” Psalm 51:5, 6

This is why when babies die, they do not resurrect. And it is why child sacrifice is so abhorrent to God. The sin of our first father, Adam, has been transmitted to all human beings because the human species has a terminal infection in it. That infection is passed from father to child, and it ultimately ends in the death of the body. But that infection is tied to the soul which is bound to the sin of Adam, and which separates man from God. Christ Jesus came to correct this in human beings.

It is in this work of God in Christ that the “pains of death” are loosed. Vincent’s Word Studies explains the word translated as “pains,” saying –

“The meaning is disputed. Some claim that Peter followed the Septuagint mistranslation of Psalm 18:5, where the Hebrew word for snares is rendered by the word used here, pains; and that, therefore, it should be rendered snares of death; the figure being that of escape from the snare of a huntsman. Others suppose that death is represented in travail, the birth-pangs ceasing with the delivery; i.e., the resurrection. This seems to be far-fetched, though it is true that in classical Greek the word is used commonly of birth-throes. It is better, perhaps, on the whole, to take the expression in the sense of the A. V., and to make the pains of death stand for death generally.”

Whatever the sense of the word, the pains center on death, and the loosing of death is the key point to consider. But this is only speaking of the physical body of Christ, as will be explained. For now, and with that understanding, Peter remarkably tells his audience that the pains of death were loosed from Him “because it was not possible that He should be held by it.”

This is the key point of the entire outcome of the birth, life, and death of Christ. But it must be understood from what has already been stated.

Abraham was given the covenant of circumcision in Genesis 17 –

“This is My covenant which you shall keep, between Me and you and your descendants after you: Every male child among you shall be circumcised; ¹¹ and you shall be circumcised in the flesh of your foreskins, and it shall be a sign of the covenant between Me and you.” Genesis 17:10, 11

The Lord noted that circumcision is a “sign.” A sign is something that points to something else. Jews consider circumcision as the thing itself. They point to their circumcision and say, “Because I am circumcised (signifying being a Jew), I am righteous.” This is incorrect. The “sign” does not call attention to itself, but rather points us to the fulfillment of the sign.

The implication in cutting the male organ is that the sign anticipates the cutting of sin. It tells us that sin travels from father to child. As every person has a father, it means that sin is inherited by every person (as noted in Psalm 51 above).

After the giving of the sign, the Lord eventually gave Israel the Law of Moses. This was His standard by which Israel was to live. And, in fact, He promised – explicitly – that life would be given if a man could perform the law –

“You shall therefore keep My statutes and My judgments, which if a man does, he shall live by them: I am the Lord.” Leviticus 18:5

It is a promise of the law. The man who does the things of the law will live. To live is to not die. It is an explicit statement that speaks of righteousness leading to life, because “the wages of sin is death.”

When Christ came, He did not come to the Japanese. Nor did He come to those in Germany. Rather, He came as a descendant of Israel after the giving of the law. Thus, He was born under the law. However, He had no human father. Thus, no sin was transmitted to Him. The “sign” of circumcision was fulfilled in His coming. The line of sin was “cut” because His Father is God. As such, He was capable of living by the law, something no other person had done – proven by their deaths. Every person born under the law for the previous 1400+ years had died because “the wages of sin is death,” and all of them had sin and committed sin. Peter will further explain this in the verses to come.

In the virgin birth, Christ was born without sin. But being born under the law, Christ had to live without sin in order to fulfill the law. This is what the gospels were given to show. Christ not only was born sinless, but He lived perfectly before His Father without sinning –

“Which of you convicts Me of sin? And if I tell the truth, why do you not believe Me? ⁴⁷ He who is of God hears God’s words; therefore you do not hear, because you are not of God.” John 8:46, 47

The record of Christ’s sinless life is documented, the book of Acts speaks of it, and the epistles explain it. But the resurrection proves it. Peter said, “it was not possible that He should be held by” death. If the wages of sin is death, and if Christ was born without sin and lived without ever sinning, then it was indeed impossible for death to hold Him. In Him was life, the life was never cut because of sin, and therefore the life remained in Him.

Therefore, and because of this, the power of God was brought to bear on the lifeless human body of Christ in fulfillment of the words of the law, “which if a man does, he shall live by them: I am the Lord” (Leviticus 18:5). The promise of the Lord (Yehovah) is fulfilled in the resurrection of Jesus Christ.

Life application: Because the promise of the Lord found in Leviticus 18:5 is fulfilled in the resurrection of Jesus, it signifies that the law is fulfilled in Him. As such, in Him is life. From this point, the gospel of Jesus Christ says that if you believe in this fulfilled work of Jesus, you will be imputed His righteousness. The fulfillment of the law will be reckoned to you.

As it is law by which sin is imputed (see Romans 5:13), and as a person who believes in the work of Christ is now “in Christ,” it means that sin is no longer imputed to that person –

“that is, that God was in Christ reconciling the world to Himself, not imputing their trespasses to them, and has committed to us the word of reconciliation.” 2 Corinthians 5:19

This then means, exactingly and unambiguously, that a person who is saved is saved forever (eternal salvation). If we who are in Christ are no longer imputed sin, and if “the wages of sin is death,” then those who are in Christ can never die again. However, this is not referring to physical death, but the rebinding of the soul. These physical bodies will either die, or they will be cast off at the rapture, as explained by Paul in 1 Corinthians 15.

The words of Peter today dispel two lines of incorrect theology/doctrine taught within the church. The first is that a person can lose his salvation. This is as impossible as it was for death to hold Christ. The second is that we are obligated to the Law of Moses in part or in whole (Hebrew Roots, Seventh Day Adventists, et al). If we were bound to the law, sin could be imputed. Paul says that is not the case in so many ways that it is incredible that people hold to this heretical doctrine.

Grace has been granted to those who call on Christ. Do not be anxious that it can be taken away, and do not put yourselves again under the yoke of bondage which is the Law of Moses. Be sound in your doctrine and be firm in your faith – to the glory of God who redeemed you through the perfect and pure shed blood of Christ!

Lord God! How incredible it is what You have done through Jesus Christ our Lord! Amen.

Saturday, 13 November 2021

Him, being delivered by the determined purpose and foreknowledge of God, you have taken by lawless hands, have crucified, and put to death; Acts 2:23

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 now gets to the point concerning the error of the Jews in what has occurred. He just noted that Christ was “attested by God” because of the “miracles, wonders, and signs” that He accomplished. This is something that they were all perfectly well aware of. In fact, this is what the two men on the road to Emmaus poignantly asked of the Lord after His resurrection as they walked –

“And He said to them, ‘What kind of conversation is this that you have with one another as you walk and are sad?’
¹⁸ Then the one whose name was Cleopas answered and said to Him, ‘Are You the only stranger in Jerusalem, and have You not known the things which happened there in these days?’|
¹⁹ And He said to them, ‘What things?’
So they said to Him, ‘The things concerning Jesus of Nazareth, who was a Prophet mighty in deed and word before God and all the people, ²⁰ and how the chief priests and our rulers delivered Him to be condemned to death, and crucified Him. ²¹ But we were hoping that it was He who was going to redeem Israel. Indeed, besides all this, today is the third day since these things happened. ²² Yes, and certain women of our company, who arrived at the tomb early, astonished us. ²³ When they did not find His body, they came saying that they had also seen a vision of angels who said He was alive. ²⁴ And certain of those who were with us went to the tomb and found it just as the women had said; but Him they did not see.’” Luke 24:17-24

Calling the Lord a “stranger” was a way of saying, “It’s the only explanation for you to not know these things.” As this is so, the men of Israel were perfectly well aware of the ministry of the Lord, and yet Peter next directly says to them, “Him, being delivered.”

This is referring to Christ. The word translated as “being delivered” is an adjective. A more literal rendering would be “betrayed.” Hence, “Him, betrayed…” This is the explanation for what occurred. The word is connected to the coming words “you have taken,” not to the words “by the determined purpose and foreknowledge of God.”

In other words, the betrayal was by the Jewish people. It wasn’t just that Christ got caught up in circumstances that ended in His death, but that He was purposefully given over by Israel. Despite this, Peter notes that this occurred “by the determined purpose.”

The word “determined” is translated from the Greek word horizó. One can see the root of the word “horizon.” Being a verb, it signifies “to set limits on.” There was an eternal purpose of God that set the boundaries for what would occur because God had ordained it to be so. The word is used again in Acts 17:26 where the meaning is clearly explained from the text –

“And He has made from one blood every nation of men to dwell on all the face of the earth, and has determined their preappointed times and the boundaries of their dwellings.”

As such, the process of redemption was certainly the result of the “foreknowledge of God.” Here is a new word in Scripture, prognósis. One can see the obvious connection to our modern word of the same spelling. God’s foreknowledge allows Him to set the boundaries for all things to work out in accord with His redemptive plans. With that understood, Peter now states the words that are connected to the idea of being “betrayed” as noted above. He says, “you have taken.”

Here is a word used only once in Scripture, ekdotos. It is an adjective in the singular. Hence, it more appropriately reads, “[man] delivered.” In other words, it is referring to Jesus. With that understood, the NKJV next reads, “by lawless hands.”

The translation is incorrect. It says, “by hand lawless.” The word “hand” is singular. The guilt of the nation is highlighted in these words. It doesn’t matter if every person standing there had done this. Nor does it matter today, two thousand years later, that none of the people now alive were there. The guilt is national guilt. Hence, Peter’s words are addressed to all.

Further, the word “lawless” is precisely translated. It signifies “without law.” At times, it is rendered “ungodly.” What occurred was a lawless act by the hand of the people. They had the law. The law clearly speaks of Jesus (see John 5:39 and 5:46). Thus, the delivering up of Jesus was a lawless act. As such, guilt is imputed because of it. There can be no forgiveness of the act apart from the atonement process.

What is evident is that the believers did have their guilt atoned for. This is clearly substantiated by the pouring out of the Spirit upon them. As the others did not, it means that their guilt remained unatoned for. Peter will explain to them how this can happen, and he will do it by referring to both an individual (e.g., Acts 2:38) and a national (e.g., Acts 3:19-26) atonement. Of this lawless hand, Peter next says, “have crucified.”

Again, Peter uses a word found only here in Scripture, prospégnumi. It signifies “to fasten to” and it refers to the act of nailing (fastening) Christ to the cross. The word is in the plural signifying that each person (you all) bears the guilt. Even if it was only Roman soldiers who took the hammer and nail and fastened Christ to the cross, each person was responsible for that having come about.

The guilt is national and it is all-encompassing. From the oldest man to the newborn baby, the nation bears the guilt. Remember, Peter is a Jew speaking to his people. He is not so much making an accusation as he is stating a point of fact. Again, this is obvious because the disciples who received the Spirit are a part of this body. And yet, they are set apart to God because of their belief in the work Christ accomplished. With that understood, it is exactly Christ’s work that allowed for them to receive the Spirit. As Peter says, “and put to death.”

The crucifixion led to the death. But the death is because of the crucifixion, and the crucifixion was because the people had fastened Christ to the cross. Everything is tied up in this act, including the atonement of those who believed.

Hebrews says that “without shedding of blood there is no remission.” The fact that those who followed Christ had received the Spirit signifies that their guilt was remitted. The fact that those who had not followed Christ had not received the Spirit means that their guilt remained. The only difference between the two is the disciples’ faith in Christ. As such, it demonstrates that Christ’s death was an atoning sacrifice for sin. The guilt is removed through faith in His work. This will continue to be seen as the narrative unfolds.

Life application: As seen in the evaluation of this verse, though it is not explicitly stated, the blood atonement of Christ is clearly evidenced in the words of Peter. Those who deny this and who claim that Peter never referred to blood atonement (hyperdispensationalism) are clearly mistaken. One does not need to explicitly state a point of doctrine for it to be understood.

The doctrine of original sin is never explicitly stated in Scripture. The word “Trinity” is never stated in Scripture. And the word “rapture” is never explicitly stated. However, all three of these doctrines are clearly implied. Such is the case with the blood atonement of Christ in Peter’s words. There are those who stand forgiven and who received the Spirit. There are those whose guilt remains, and they did not. The only difference between the two is faith in the work of Christ.

There is one gospel. To say there are two is a heresy. Don’t be a heretic. Accept the one gospel of Jesus Christ and be saved from the wrath of God that is to come upon the world.

Glorious, almighty, and most wonderful Lord God – thank You for having sent Christ Jesus to die for our sins. Thank You for the sealing of the Spirit that comes when we believe that it is so. Thank You for Jesus Christ our Lord. Amen.

Friday, 12 November 2021

“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

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 his completion of quoting the prophet Joel, Peter now begins to explain how the fulfillment of that prophecy came about through the work of Christ Jesus. As such, he begins by referring to those he is addressing. In the Greek, it is only two words. But they are two words that, if paid attention to, would resolve innumerable errors found within the church today.

In Peter’s coming words are all kinds of directions for the people, but they are not directions for the reader of Acts today. This is perfectly clear with the opening of his address, saying, “Men of Israel.”

As noted, in the Greek, it is two words, “Men, Israelites.” This is the context. Taking a verse out of context will inevitably form a pretext. Peter is addressing his fellow Israelites. These are the descendants of Jacob, who is Israel. It would also include any who were brought into Israel as proselytes according to the established norms. With that understood, he next says, “hear these words.”

He is calling for complete attention so that the reason for quoting Joel can be properly explained. The main connection between the events and the citing of the prophecy will be seen in verse 2:33, but he must first give a logical explanation of what led up to the pouring out of the Spirit. With that understood, he immediately introduces the main Subject of his explanation, saying, “Jesus of Nazareth.”

The entire point and purpose of his words comes forth in the stating of the name. In saying “of Nazareth,” he is tying in the reason it is Galileans who spoke the astonishing tongues (see verse 2:7). But more, it is an explanation as to why Nazareth is relevant at all. It is a reminder of the prophecy of Isaiah –

“Nevertheless the gloom will not be upon her who is distressed,
As when at first He lightly esteemed
The land of Zebulun and the land of Naphtali,
And afterward more heavily oppressed her,
By the way of the sea, beyond the Jordan,
In Galilee of the Gentiles.
² The people who walked in darkness
Have seen a great light;
Those who dwelt in the land of the shadow of death,
Upon them a light has shined.” Isaiah 9:1, 2

The “great light” that shone in Galilee of the Gentiles had come, thus – without saying it – not only is the prophecy of Joel fulfilled, but it is fulfilled by the One prophesied by Isaiah as well. Thus, it is the reason those who stood before the gathered of Israel were Galileans. They already knew these things, but Peter is reminding them in order to set the stage for his coming words. After noting his Subject, he says of Him, “a Man attested by God to you by miracles, wonders, and signs.”

The word translated as “attested” is introduced into Scripture here, apodeiknumi. It signifies “to show by proof,” “to demonstrate,” and so on. A claim is made, and the claim is then substantiated by a demonstration of validation. In this, there could be no doubt that the things Peter is recalling to mind are true. The entire nation had seen or heard of the marvelous things Jesus has done, thus attesting that God had approved of His work. For example, this was said of Him in John 9 –

“The man answered and said to them, ‘Why, this is a marvelous thing, that you do not know where He is from; yet He has opened my eyes! ³¹ Now we know that God does not hear sinners; but if anyone is a worshiper of God and does His will, He hears him. ³² Since the world began it has been unheard of that anyone opened the eyes of one who was born blind. ³³ If this Man were not from God, He could do nothing.’” John 9:30-33

The gospels clearly testify to the fact that the people understood God has approved of Jesus’ ministry. As this was only a short time before, it would be fresh on the minds of all. Of His works, Peter notes three aspects. The first is “miracles.” The word is dunamis, and it speaks of mighty, powerful, and marvelous works. The second is “wonders.” The word is teras. It speaks of an extraordinary event which is given to bring forth a reaction from those who witness it, such as a portent from heaven. The third is “signs.” The word is sémeion. A sign is something that speaks to, or provides evidence of, something else. In other words, a sign is not the thing itself, but points to something other than itself. A sign in the sky may tell the people the Messiah has come. The changing of water to wine may testify to the coming change from the Mosaic Covenant to a New Covenant. And so on. It is these things that Peter says, “which God did through Him.”

The works of Jesus Christ are the works of God, being wrought through His physical existence. They are, however, of a magnitude greater than the prophets who came before Him. And this is for notable reasons, some of which will be explained by Peter as he continues. The words of Jesus to the people had already claimed what Peter now repeats –

“But I have a greater witness than John’s; for the works which the Father has given Me to finish—the very works that I do—bear witness of Me, that the Father has sent Me. ³⁷ And the Father Himself, who sent Me, has testified of Me. You have neither heard His voice at any time, nor seen His form.” John 5:36, 37

The works were given as a validation of the fact that He was the prophesied Messiah. From giving sight to the blind and cleansing lepers, even to casting out demons and raising the dead, everything that Jesus did was to validate that the power and authority of God was working through Him. And Peter next says that this was done “in your midst.”

The things Christ Jesus did were not accomplished in Rome or in Tibet. They were accomplished in the midst of the people to whom the prophecies were given. There was no need to wonder if the stories coming out of Crete were true about someone doing amazing things, God had spoken through Israel, to Israel, and about what would occur in Israel. Specific names were prophesied in advance, such as Galilee and Bethlehem. Miracles were done in Jerusalem and before the leaders and attendees of synagogues. There could be no doubt of these things, and so Peter finishes the verse with, “as you yourselves also know.”

The people standing before Peter were guilty of rejecting their Messiah. This was now fully evidenced by the fact that while the Spirit had been poured out upon Jesus’ disciples, it had not been poured out upon them. Thus, they knew very well now that Jesus was the Messiah and that they had missed the boat on this one. Now, they could either change their minds (repent) about this fact, or they could continue with dull minds and hardened hearts. Peter will continue to speak direct, piercing words to this group of people – the “Men, Israelites” standing before him.

Life application: Acts 2, as has been noted time and again, is a descriptive account of what occurred. In the verse just evaluated, it was noted that the words are directed to the men of Israel. Not only are these only words that describe what occurred, but they are words that are directed only to the men of Israel (women also as the masculine speaks for both). What Peter says does not apply to the Lutheran Church. It does not apply to the Roman Catholic Church. It does not apply to the Church of Christ, the Presbyterians, or Pentecostals.

Luke is providing a historical record of what occurred in order to establish the church as a whole. Certain elements of it must run their course before new elements can be introduced. It is flawed thinking to say that because Peter is speaking to the men of Israel, that the church in which Gentiles now participate is a different church. Rather, the events that established the one true church is going through a process of development.

Be careful to remember the five most basic elements of interpretation –

Is this descriptive?

Is this prescriptive?
What is the context?
What is the context?

And…

What is the context?

In this, you will not make the amazingly tragic errors that have led to innumerable denominations, all fighting over things that have nothing to do with proper doctrine and theology.

Lord God, thank You for the sure proofs that the Bible records concerning the coming of Christ Jesus. He and the works He would do were prophesied in advance. When He came, the gospel writers recorded His deeds for us to know what occurred. And then the epistles explain to us these things so that we can more fully understand them. In this, we truly have a sure word and a written testimony we can trust. Thank You for this wonderful word. Amen.

Thursday, 11 November 2021

And it shall come to pass
That whoever calls on the name of the Lord
Shall be saved.’ Acts 2:21

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

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

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

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

“And it shall come to pass
That whoever calls on the name of the Lord
Shall be saved.
For in Mount Zion and in Jerusalem there shall be deliverance,
As the Lord has said,
Among the remnant whom the Lord calls.” Joel 2:32

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

“The Spirit of the Lord God is upon Me,
Because the Lord has anointed Me
To preach good tidings to the poor;
He has sent Me to heal the brokenhearted,
To proclaim liberty to the captives,
And the opening of the prison to those who are bound;
² To proclaim the acceptable year of the Lord,
And the day of vengeance of our God;
To comfort all who mourn.” Isaiah 61:1, 2

“So He came to Nazareth, where He had been brought up. And as His custom was, He went into the synagogue on the Sabbath day, and stood up to read. ¹⁷ And He was handed the book of the prophet Isaiah. And when He had opened the book, He found the place where it was written:
¹⁸ ‘The Spirit of the Lord is upon Me,
Because He has anointed Me
To preach the gospel to the poor;
He has sent Me to heal the brokenhearted,
To proclaim liberty to the captives
And recovery of sight to the blind,
To set at liberty those who are oppressed;
¹⁹ To proclaim the acceptable year of the Lord.’” Luke 4:16-19

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

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

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

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

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

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

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

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

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

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

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

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

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

“To the church of God which is at Corinth, to those who are sanctified in Christ Jesus, called to be saints, with all who in every place call on the name of Jesus Christ our Lord, both theirs and ours:
³ Grace to you and peace from God our Father and the Lord Jesus Christ.” 1 Corinthians 1:2, 3

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

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

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

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

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

Wednesday, 10 November 2021

The sun shall be turned into darkness,
And the moon into blood,
Before the coming of the great and awesome day of the Lord. Acts 2:20

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

“The sun shall be turned into darkness,
And the moon into blood,
Before the coming of the great and awesome day of the Lord.”

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

“For the stars of heaven and their constellations
Will not give their light;
The sun will be darkened in its going forth,
And the moon will not cause its light to shine.” Isaiah 13:10

“When I put out your light,
I will cover the heavens, and make its stars dark;
I will cover the sun with a cloud,
And the moon shall not give her light.” Ezekiel 32:7

“‘And it shall come to pass in that day,’ says the Lord God,
‘That I will make the sun go down at noon,
And I will darken the earth in broad daylight.’” Amos 8:9

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

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

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

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

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

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

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

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

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

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

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

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

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