Acts (Written)

Sunday, 21 November 2021

he, foreseeing this, spoke concerning the resurrection of the Christ, that His soul was not left in Hades, nor did His flesh see corruption. Acts 2:31

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 now with his citing of the 16^th Psalm and with his evaluation of how that is fulfilled in Christ, beginning with, “he, foreseeing this.”

The words refer to David. In whatever manner, David foresaw the things he wrote about and penned them. The influence of the Spirit was upon him. In that capacity, he was able to prophesy of things to come. In this state, he “spoke concerning the resurrection.”

This is certain, because his words imply both death and release from death –

The words, “For You will not leave my soul in Hades,” imply death. If a soul has departed to Hades, it is because the person has died. Not being left in Hades means something else will come about. That is later followed with, “You have made known to me the ways of life.” David clearly understood that if a soul had gone to Hades, and yet that same person has been made to know the ways of life, he has found the key by which to escape the state of death.

It could be reasonably argued that David was speaking in metaphor about himself, or that he was speaking poetically about some event that touched him and led him to write a psalm, but Peter – under the influence of the Spirit – corrects any such notion saying that what David wrote was specifically about God’s plans concerning the resurrection “of the Christ.”

David understood, from the words that he penned, that the Messiah would die and that He would rise again. The details and reason for these things may have been completely hidden from him, but the facts set before him when he read his own words of prophecy clearly indicated to him that he had written about the Christ.

Somehow, this coming One would die, but David’s words indicated without any doubt “that His soul was not left in Hades.” Peter, standing before the people gathered there, confirmed that the words referred to Jesus and that He had returned from the dead. Hades could not hold Him. The remarkable thought is later more fully revealed by John –

“I am He who lives, and was dead, and behold, I am alive forevermore. Amen. And I have the keys of Hades and of Death.” Revelation 1:18

Christ, because of His triumph over the law, possessed the keys of both Hades and Death. He had unlocked the prison which had bound men’s souls ever since the time of Adam. And it was not a return in a ghostly state, nor into a body that was in a state of ghoulish decay. Rather, it was to a body that was untouched by the effects of sin. As Peter says, “nor did His flesh see corruption.”

This is an important point. People claim to see ghosts and zombies. Samuel was brought back from his departed resting place as a disembodied spirit. But there has never been any occurrence such as that of Christ. He returned from Hades, and He returned to a body without any corruption. The victory is complete in Christ. This is the enormity of the thought being conveyed by Peter to the people standing before him whose ears heard of the marvelous workings of God in Christ.

Life application: David wrote under the influence of the Spirit concerning things that would come. According to Scripture, he even knew that what he wrote was concerning the coming Messiah. But this does not mean that he had a complete understanding of all things surrounding the events he prophesied of. Peter will later write concerning this –

“Of this salvation the prophets have inquired and searched carefully, who prophesied of the grace that would come to you, ¹¹ searching what, or what manner of time, the Spirit of Christ who was in them was indicating when He testified beforehand the sufferings of Christ and the glories that would follow. ¹² To them it was revealed that, not to themselves, but to us they were ministering the things which now have been reported to you through those who have preached the gospel to you by the Holy Spirit sent from heaven—things which angels desire to look into.” 1 Peter 1:10-12

David wrote beforehand of these things, and like the other prophets, he knew that these things pointed to “the sufferings of Christ and the glories that would follow.” This can certainly be said of the case of David’s words in the 16^th Psalm. But Peter also says that such prophets “inquired and searched carefully” about such things.

David may have thought, “Why would the Christ need to die at all? What is the purpose of going to Sheol and then coming back from there?” Isaiah later went further, prophesying that Christ would be wounded for our transgressions and that he would be cut off from the land of the living. In this, he may have spent many hours pondering what these things could mean.

But in the end, they lacked all of the information. Instead, they realized that whatever was being conveyed would be formed into “the gospel.” It is this that they “preached” with their words, even if they didn’t fully understand what it was they were preaching.

The point of this is that the blood atonement of Christ is, in fact, proclaimed by the prophets, and it is confirmed right here in Chapter 2 of the book of Acts. Those who deny this do so because they have not thought through the enormity of what Christ has done. They have a myopic view of the world, dividing the work of Christ into two gospels, two bodies, and a twisted view of the united work of Christ.

The same gospel put forth in the many prophesies found in the Old Testament is summed up by Peter, and also by Paul, in the New. Paul elsewhere clearly and precisely defines this gospel that Peter is right now conveying to the people of Israel –

“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, ⁵ and that He was seen by Cephas, then by the twelve. ⁶ After that He was seen by over five hundred brethren at once, of whom the greater part remain to the present, but some have fallen asleep. ⁷ After that He was seen by James, then by all the apostles. ⁸ Then last of all He was seen by me also, as by one born out of due time.” 1 Corinthians 15:3-8

This is the gospel. It is the one gospel that pertains to both Jew and Gentile as witnessed first by Peter (Cephas), then by the other apostles, and finally by a large number of witnesses. And it is the same gospel that was later accepted by Paul and proclaimed among the nations. Any other gospel is no gospel. It is anathema.

Hold fast to the truth of God in Christ. Keep away from those who would destroy the beauty of the work of Christ, twisting it and perverting it for their own demented purposes.

Lord God, thank You for what You have done in Christ our Lord. Thank You for the all-sufficient atonement and reconciliation that comes through the death, burial, and resurrection of Jesus Christ our Lord. Amen.

Saturday, 20 November 2021

Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, according to the flesh, He would raise up the Christ to sit on his throne, Acts 2:30

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 began his explanation of why he cited the 16^th Psalm in the previous verse. He now continues with that, saying, “Therefore.”

Peter cited the psalm. The psalm said that the Holy One of the Lord would not see corruption. But Peter explained that David’s tomb was right there in Jerusalem for all to see. He had corrupted back into the dust he was made from. As such, more words necessarily follow (Therefore) to explain what David was writing about while the Holy Spirit directed him. This is evident from the next words, “being a prophet.”

It is clear that David was guided by the Spirit of God when he did certain things in his life. A good example of it was receiving the instructions for the building of the temple –

“Then David gave his son Solomon the plans for the vestibule, its houses, its treasuries, its upper chambers, its inner chambers, and the place of the mercy seat; ¹² and the plans for all that he had by the Spirit, of the courts of the house of the Lord, of all the chambers all around, of the treasuries of the house of God, and of the treasuries for the dedicated things; ¹³ also for the division of the priests and the Levites, for all the work of the service of the house of the Lord, and for all the articles of service in the house of the Lord. … “All this,” said David, “the Lord made me understand in writing, by His hand upon me, all the works of these plans.” 1 Chronicles 28:11-13 & 1 Chronicles 28:19

It is also understood that David’s Psalms were inspired by the Lord. As such, they were included in Scripture to testify to that fact. As David was a prophet, it means his words were to be considered from that light. Thus, in referring to One who would come who would not see corruption, Peter continues, “and knowing that God had sworn with an oath.”

David clearly understood that when God (the Lord) spoke to him, it was as an oath in and of itself. This is because God cannot lie. What He speaks forth will come to pass. At times, the Lord will confirm His words by vowing an oath, but even without this, what the Lord speaks is considered as if He has sworn. It is as if He has raised His right hand and committed Himself to the words He speaks forth. Understanding this, that which God had sworn was that “to him that of the fruit of his body.”

The “fruit of his body” can mean the direct issue of a child, such as Solomon being born to him. And indeed, such an occurrence fulfills an immediate aspect of the promise that is made, but it does not fulfill the entire promise. The fruit of the body can also refer to anyone who later issues from him as a descendant. David would be considered the fruit of Abraham’s body, even many centuries later. All humans can be considered the fruit of Adam’s body. As this is a truth conveyed in Scripture, the “fruit of his body” can be referring to anyone that issues from David henceforth. And this fruit is next noted as “according to the flesh.”

This clearly defines this One who is coming to be a literal, physical human being. Further, He will be one that directly descends from David, inheriting a direct human connection to him with all that this entails from a human aspect, such as DNA. This truth dispels several heresies that have arisen within the church over the years. This seed of David (see Romans 1:3 and 2 Timothy 2:8), meaning the fruit of his body, will be a literal, physical descendant of his. Of this Person, it next says, “He [God] would raise up the Christ.”

This is a promise that began in Genesis 3, and which was the hope and anticipation of God’s people ever since –

“And I will put enmity
Between you and the woman,
And between your seed and her Seed;
He shall bruise your head,
And you shall bruise His heel.”

The line of the promised Messiah is carefully noted all the way throughout Scripture so that those who are in this line, and who can typologically be used to reveal redemptive truths, are carefully noted in stories which often otherwise seem to have no relevance at all.

For example, the story of Lot and his two daughters is introduced and seems like a curiosity, but it doesn’t seem to have any purpose other than to show that he and his two daughters did something immoral. That has nothing to do with why the account is recorded. Rather, all three of them are ancestors of Jesus Christ. The account is to demonstrate the faith of the daughters and how it is rewarded by bringing them into His genealogy. Such is true with many other similar stories, like the account of Judah and Tamar in Genesis 38.

The lengthy historical record of David is no different. God would raise up the Christ from the line of David, thus fulfilling His promises to David –

“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. ¹⁵ But My mercy shall not depart from him, as I took it from Saul, whom I removed from before you. ¹⁶ And your house and your kingdom shall be established forever before you. Your throne shall be established forever.” 2 Samuel 7:12-16

&

“I have made a covenant with My chosen,
I have sworn to My servant David:
⁴ ‘Your seed I will establish forever,
And build up your throne to all generations.’” Selah Psalm 89:3, 4

These and other such references are given in Scripture as a confirmation that David would continue the line through which the Messiah would come. His throne would be the throne of the glory that lay ahead, as Peter explicitly states when he finishes the verse with, “to sit on his throne.” This promise was stated and confirmed to a young virgin of Israel many generations later –

“And behold, you will conceive in your womb and bring forth a Son, and shall call His name Jesus. ³² He will be great, and will be called the Son of the Highest; and the Lord God will give Him the throne of His father David. ³³ And He will reign over the house of Jacob forever, and of His kingdom there will be no end.” Luke 1:31-33

Of these words concerning the throne, Ruckman incorrectly evaluates what is going on in Scripture, saying, “Here is another place in Acts 2 where the Protestants, Catholics, and Orthodox stumble. They teach that this expression, “his throne,” is God’s throne. This was done by tying this verse to verses 33-34. But in verse 33-34, Jesus Christ doesn’t sit on any throne. He is seated at the “right hand” of God’s throne (Heb. 1:3). “His throne” in this verse is a reference to the throne of “the patriarch David” in verse 29…”

The utterly ridiculous nature of this comment is almost beyond belief. It shows a complete lack of understanding concerning the nature of God. To him, it is as if God is sitting on a literal throne somewhere ruling the universe. God does not have parts. God is Spirit. If God had physical parts, He wouldn’t be God. The “right hand” of God signifies the position of authority. Jesus Christ sitting at the “right hand” of God does not mean that He is sitting next to God on another throne. It means that He is seated on the throne of God with all of the authority of God, symbolized by the right hand.

Hebrews 1:3, that is cited by Ruckman, (“the right hand of the Majesty on high”) is explained in Hebrews 1:8, 9 –

 ^“But to the Son He says:
‘Your throne, O God, is forever and ever;
A scepter of righteousness is the scepter of Your kingdom.
⁹ You have loved righteousness and hated lawlessness;
Therefore God, Your God, has anointed You
With the oil of gladness more than Your companions.’”

David was promised that one of His descendants would reign on His throne forever. It is this throne that is referred to in Isaiah 9:7 –

“Of the increase of His government and peace
There will be no end,
Upon the throne of David and over His kingdom,
To order it and establish it with judgment and justice
From that time forward, even forever.
The zeal of the Lord of hosts will perform this.”

The words of Peter do not negate that Christ will literally rule from Jerusalem during the millennium. But the throne of Christ is the throne of David. The throne does not simply speak of a physical throne where someone sits down. Instead, it is emblematic of the authority of the throne. That is why it can be said that Christ reigns from David’s throne even though the physical throne of David was destroyed eons before. It is a position of rule.

Unfortunately, in order to divide the church and put forth heretical doctrine, hyperdispensationalists destroy any meaning of the symbolism provided in Scripture, such as “right hand,” “throne,” “fruit,” “seed,” and so on.

Life application: The verse set before us is one that will dispel several heresies when properly considered. One of them is a heresy, known as Valentinianism. It teaches that Jesus was created by God in Mary’s womb. Thus, it denies he took his human nature from Mary. A modern proponent of this is Jacob Prasch. He teaches, “Adam and Yeshua were both created by Ha’Shem, by God, directly and personally.”

Jesus is not a created being. That is the error of many cults, such as the Jehovah’s Witnesses. However, Jesus, in His humanity, is a part of the creation. There is a world of difference between the two, and it is what defines the distinction between orthodoxy and heresy.

To state that God created Jesus directly and personally as He did with Adam, is to then deny the entire body of Scripture which points to the begetting of human beings, one to another, from Adam to Christ.

God created all things, it is true, but the body of Christ is an incidental part of creation, not a direct act of creation. Rather, God prepared a body out of that creation for the incarnation. This is evidenced by Hebrews 10:5 –

“Therefore, when He came into the world, He said:
‘Sacrifice and offering You did not desire,
But a body You have prepared for Me.’” Hebrews 10:5

Scripture, given by God, carefully – even meticulously – details the preparation of the body of Christ through seventy-five direct generations of fallen human beings, as is recorded in Luke 3, and with the introduction of even more fallen souls who are found in the pages of Scripture, and who likewise enter into His genealogy.

To say that Jesus was created by God, directly and personally, and to have that mean what is being conveyed by Prasch, would be exactly the same thing as saying that Charlie Garrett was created by God, directly and personally.

It is at best a category mistake, but such a category mistake results in the formulation of a heretical doctrine. The body of Christ, despite having come through these innumerable fallen souls, was prepared perfectly by God, not suddenly created. Jesus is the seventy-seventh name noted in Luke’s genealogy, and God is the first.

The record is given, and the details are provided, to ensure that the error of assuming that Jesus was a being created directly and personally by God, would not be made. The statement that Jesus was created is incorrect. Despite being human, however, He was born without sin because He was born of Mary, but with no human father.

As such, the line of sin that is transmitted from father to child since Adam was cut. Christ is fully human, of the seed of David, and He is fully God – having been begotten of God. Let us carefully consider the word and never make the mistake that Jesus is a being created directly and personally by God. Be it the Jehovah’s Witnesses or some other heretical denomination or teacher, let us take the time to understand the nature of the God/Man who came to dwell among us and to die for our sins, redeeming us as the people of God.

Lord God, thank You for the many blessings that are found in Christ our Lord. Thank You for what You did through Him, coming to unite with humanity in order to do what we could never do by fulfilling the law that stood against us. And in fulfilling it, Christ took all of the sin of the world upon Himself. Thank You for what You have done through Christ our Lord! Amen.

Friday, 19 November 2021

“Men and brethren, let me speak freely to you of the patriarch David, that he is both dead and buried, and his tomb is with us to this day. Acts 2:29

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 completed his citing of David’s words from the 16^th Psalm. With that complete, he now immediately turns to the explanation of why those words were spoken by him, beginning with, “Men and brethren.”

In verse 2:14, Peter said, “Men of Judea and all who are in Jerusalem.” In verse 22, he then addressed them as “Men of Israel.” Now, he brings them even closer to himself by saying the exact same words he said to those gathered with him in verse 1:16, Andres adelphoi, “Men, brothers,” or more literally, “brother-men.”

In this, he is addressing those with him in a personal, friendly manner, acknowledging that those gathered are not just of Israel, and they are not just dwellers in the nearby areas. Instead, they are brothers united by the distinct culture that had bound them together in a unique way. With this bond of affinity stated, he continues by saying, “let me speak.”

Rather than “let me,” which would be begging permission, the meaning of the Greek is “it is permitted for me to speak.” Based on the display of tongues, based on the fact that he has shown from both the prophets and the psalms that the events that have taken place were prophesied, and based on the fact that he is a brother Israelite, he has the permitted right to speak forth.

From there, he says, “freely to you.” Rather, the Greek clearly reads “with freedom.” Based on what has occurred, and based on the facts presented in verses 22-24 concerning Christ’s ministry, crucifixion, death, and resurrection, Peter cited inspired Scripture in order to establish a baseline by which he could then make and support his argument concerning Christ and how He is the reason behind the coming of the Holy Spirit upon the disciples.

As such, Peter next narrows his discourse to speak of the writer of the psalm that he just quoted, Israel’s famous king and sweet psalmist. He does this by saying, “of the patriarch David.” Here, the word patriarchés, meaning the head or founder of a family, is introduced. The word will be used to describe the twelve sons of Jacob in Acts 7:8, 9, and also of Abraham in Hebrews 7:4.

David is called a patriarch because he is the father of the royal line and family leading to the Messiah. The term “House of David” is used numerous times in the Old Testament. It is referred to three times in the gospel of Luke as well. It is this key family that he is the patriarch of. Of King David, Peter now makes an obvious point to demonstrate why he brought in the words of the psalm. It is “that he is both dead and buried.”

Again, the translation is not precise. The verbs are aorist. It reads, “he both died and was buried.” There is a definite time in which these events occurred in the past. It is sure and fixed, and it is recorded for Israel to remember –

“So David rested with his fathers, and was buried in the City of David. ¹¹ The period that David reigned over Israel was forty years; seven years he reigned in Hebron, and in Jerusalem he reigned thirty-three years.” 1 Kings 2:10, 11

The events happened, and time then marched on. David became a memory of the past. But a reminder of his time remained for those in Jerusalem. As Peter next says, “and his tomb is with us to this day.”

The word is mnéma. It signifies an identifiable sepulcher. The word comes from mnaomai, meaning to remember or to recollect. The resting place of David was still to be found among the place where most of the other kings of Judah were buried. It was a reminder of his time upon the earth, and that he had – in fact – gone the way of the earth.

As such, the entire point of Peter’s quoting of the psalms becomes clear –

“For You will not leave my soul in Hades,
Nor will You allow Your Holy One to see corruption.” Acts 2:27

The psalms were considered both sacred and inspired by God. To say otherwise would be considered blasphemous. As this is so, no one could challenge Peter’s logic that David could not have been speaking of himself. David died, entered Hades, and remained there. And more, his body saw corruption, testified to by the tomb which remained in Jerusalem for all to see.

As this is so, then the psalm was clearly speaking of someone else. Therefore, Peter’s claim in the resurrection of Jesus was a valid explanation of what occurred, and the tongues coming upon the believers were a sign and a witness that it was so. Peter will explain this in detail in the verses ahead.

Life application: When evangelizing Jews, it is good to first determine if they accept the premise that the Scriptures are inspired or not. If they accept this premise, then it is a valid approach to show them, from their own Scriptures, that the things presented there clearly point to a New Covenant, a crucified Savior, the resurrection, and so on. If they are willing to accept these things, you have a valid door through which to present them the gospel.

If they are not sure about the inspiration of Scripture, then you can attempt to convince them by reading them Isaiah 52:13 – 53:12. Most Jews have never heard these words read and they have no idea they are there. Without telling them that you are reading Isaiah, simply read them the words and then ask, “Who is this referring to?” Almost any who hears the words will say, “Jesus.”

They have heard the claims, they have been told what Christians believe, and they are told that none of it is true. But after they say it is Jesus who is being referred to, you can then show them that the words come not from a “Christian” source, but from their own “Jewish” Bible. From there, you have demonstrated that Christ is referred to, seven hundred years in advance, and they have testified to it as such. From there, you can give them the simple gospel of their salvation.

In the end, it is the heart – softened by the word of God, or hardened to the word of God – that must accept the word and receive the Gift, or reject the word and be condemned. Be ready to evangelize Jew or Gentile at all times. There is only one way to be reconciled to God, and that is through the Messiah of the Jews and the Christ of the nations. It is through JESUS.

Lord God, give us the desire to share the wonderful word of salvation to those who so desperately need to hear it. May we be willing to open our mouths and speak. Give us this desire, O God. Amen.

Thursday, 18 November 2021

You have made known to me the ways of life;
You will make me full of joy in Your presence.’ Acts 2:28

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 this verse, Peter will complete his quoting of Psalm 16. He has directly equated the verses from it to the Lord’s passion, His courage through the ordeal, His death, His burial, and then to the fact that even in death He would not see corruption. Now, and with that being the reference point, Peter continues, saying, “You have made known to me.”

Peter cites the words directly from the Greek translation of the Old Testament, stating them in the aorist tense. As such, it reflects the words of Christ in the resurrection. His body did not see corruption, but instead, something new was made known to Him, which is “the ways of life.” The Hebrew states this in the singular, “the way of life.” However, the Greek OT continues to be cited by Peter, “the ways of life.”

The word translated as “way,” hodos, indicates a road, path, and so on. By implication, it then signifies a progress, such as the route or distance. Figuratively, it can indicate a mode or means of traveling. For example, one could use the word to say, “This is the way (the route) we will take, and it will be on this way (this path).” It can also be used to speak of a manner of life, “This is the way (hodos) of the Lord (Matthew 3:3 gives this meaning), and we should follow it.” That type of use of the word is found, for example, in Job 16 –

“For when a few years are finished,
I shall go the way of no return.” Job 16:22

There is a way (path) of life that people pursue. For example, the same thought concerning the “way of life,” as what David states in the Hebrew, is repeated in Proverbs 5 when referring to the way (path) of the immoral woman –

“Lest you ponder her path of life—
Her ways are unstable;
You do not know them.” Proverbs 5:6

Peter’s citing the plural of the Greek “ways” signifies the fullness of the manner of attaining life. This then takes one back to the words of Moses in Deuteronomy, such as in Deuteronomy 10 –

 “And now, Israel, what does the Lord your God require of you, but to fear the Lord your God, to walk in all His ways and to love Him, to serve the Lord your God with all your heart and with all your soul, ¹³ and to keep the commandments of the Lord and His statutes which I command you today for your good?” Deuteronomy 10:12, 13

There in Deuteronomy, Moses uses another word that carries essentially the same idea as the one David uses in the Psalm. It is the same word that is used in the Hebrew of Isaiah 40:3 that is cited in Matthew 3:3 (above). It also can mean a literal path, or it can signify the course or mode of life.

Israel failed to “walk in all His ways,” but where Israel failed, Christ prevailed. Because God favored Christ, He made known to Him the ways of life. In turn, Christ followed the ways of life, He attained the goal, and He attained to the resurrection from the dead.

With that understood, Peter finishes the quoting of David (Psalm 16:11) with the words, “You will make me full of joy in Your presence.” The Greek reads more precisely, “You will fill me with joy with Your face.” The idea of the face of the Lord is that of being in His presence, and thus being accepted by Him. With the face of the Lord, comes the thought of favor, honor, peace, and so on.

If one goes into the presence of a king and the king accepts him, he has received the king’s honor and the like. This idea is well-expressed in the words of the high priestly prayer found in Numbers 6 –

“The Lord bless you and keep you;
²⁵ The Lord make His face shine upon you,
And be gracious to you;
²⁶ The Lord lift up His countenance upon you,
And give you peace.” Numbers 6:24-26

Life application: What should be obvious is that if the “ways of the Lord” are those things that bring life, meaning those things detailed by Moses in the law, and if Christ has attained to them where nobody else prior to Him could, it is an acknowledgment that in Him – not in the law – is the way to life. It is as if simple arithmetic is set before us, and yet we find it hard to accept the equation.

Jesus does not ever say that we are saved through keeping the Law of Moses. In fact, He hints at exactly the opposite time and time again. In Matthew 5, He says –

“Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill. ¹⁸ For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled.” Matthew 5:17, 18

In His words, Jesus is not saying that we (Israel at that time) must obey the law of Moses in order to be saved. He is making a point that the Law of Moses must be obeyed in order to not be condemned, and that the Law of Moses was the binding precept that condemns. Hence, He acknowledges that the law must stand until it is fulfilled. And then He immediately says that this is what He came to do, to fulfill it.

In other words, one can hang his proverbial hat on the law and attempt to find life through it, and he will fail and be condemned. Or he can come to Christ who has fulfilled the law and find life through the One who already had life in Him (see John 1:4, “In Him was life…”). Jesus did not need to fulfill the law to find life. Rather, because He was born under the law, He needed to fulfill the law in order to not be condemned. The ways were set before Him.

The difference is that man is already condemned by original sin. But Christ bore no original sin. In His fulfillment of the law, the life remains in Him, and that life can then be bestowed upon any who accepts His fulfillment of it. As He says –

“Jesus said to him, ‘I am the way, the truth, and the life. No one comes to the Father except through Me.’” John 14:6

He uses the same term as Peter uses, hodos, way. But when Jesus says it, it is in the singular. Christ was shown the ways of life and He lived by them. The evidence of that is His resurrection, proving that He had fulfilled the law and was not condemned by it. Jesus shows us THE WAY OF LIFE and only through that can we also live. He embodies the law, and we are granted His perfect obedience under it by a mere act of faith.

As this is true, why (Why on earth!) would anyone want to go back under the law of condemnation? Choosing that path would be as smart as dunking one’s head in fluoroantimonic acid. Reason it out. Learn the simple equation. And then, give up on your futile attempts to merit God’s favor apart from the merits of Christ. Only in Him, and in Him alone, will you find the way of life.

And, as a bonus thought, once you have found this way – God’s superlative way – of attaining life, then act like it. He has redeemed you through the blood of Christ. Put away all worries, all neuroses, all anxieties, and all doubts. Be strong in your faith, be firm in your convictions, and do not let this world – a world that is passing away – steal the joy of Christ in you. Praise God for what He has done through Christ. Yes, praise God for JESUS!

Glorious Heavenly Father, thank You for the completed work of Christ. To Him were shown the ways of life. In His fulfilling of the law, He now provides us with THE WAY OF LIFE. Thank You that You have made this path available to us. Yes, O God, thank You for our Lord Jesus. Amen.

Wednesday, 17 November 2021

For You will not leave my soul in Hades,
Nor will You allow Your Holy One to see corruption. Acts 2:27

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 this verse, Peter continues to cite the 16^th Psalm. It is this verse, in particular, that he will use to build his case concerning the death, burial, and resurrection of Christ that he spoke of in verse 2:23. As such, he begins with, “For You will not leave my soul in Hades.”

The word translated as “leave” means to “leave behind” or “abandon.” Other words which give the sense might be to “forsake,” or to “desert.” The word translated as “soul” is the Greek word psuché. That can have various significations, but the intent here is the being of the person that extends beyond the physical makeup. It is based on the Hebrew word nephesh which carries the same general meanings as the Greek. That this is referring to that which animates the body is obvious from the context because of the words “in Hades.”

Hades (translated as “hell” in older versions) is the repository for the dead. Today, hell is considered the place of damnation and eternal torment, but that was not its original intent. The Greek word hadés is the unseen world where departed spirits go. It is equivalent to the Hebrew word sheol, which is variously translated as the grave, hell, the pit, and so on. When a person dies, their soul (that which animates the physical body) is separated from the body. From there, it goes to sheol (hadés) where it awaits whatever is coming.

This is an unnatural state for man who is a soul/body unity. This is the doctrine known as anthropological hylomorphism, or the dual nature of man. Quite often, people incorrectly state that man has a triune nature – soul, body, and spirit. But this is not what Scripture teaches. Rather, the spirit is a connection to God. When Adam fell, the spiritual connection to God was lost. All people are born as a soul/body unity, but there is no spiritual connection to God.

The reconnection is the spiritual nature that needs to be corrected, but it is not a separate part of a person. When a person dies, he enters into an unnatural state where the body is dead, but the soul lives on. Paul calls this state being “naked” in 2 Corinthians 5:3. The intent for man that is clearly seen in Scripture is that he is to be a soul/body unity (clothed), and that it is to last forever because of the spiritual connection to his Creator. When the spiritual connection was severed, the physical body became corrupt and was destined to die –

“In the sweat of your face you shall eat bread
Till you return to the ground,
For out of it you were taken;
For dust you are,
And to dust you shall return.” Genesis 3:19

The soul, without the body (meaning when the body dies), goes to this pit. Whatever state that soul is in at the time of death will determine whether that person will be condemned to the Lake of Fire, or if that person will be given new and eternal life. An example of a soul in sheol (hadés) is found in 1 Samuel 28 –

“Then the woman said, ‘Whom shall I bring up for you?’
And he said, ‘Bring up Samuel for me.’
¹² When the woman saw Samuel, she cried out with a loud voice. And the woman spoke to Saul, saying, ‘Why have you deceived me? For you are Saul!’
¹³ And the king said to her, ‘Do not be afraid. What did you see?’
And the woman said to Saul, ‘I saw a spirit ascending out of the earth.’
¹⁴ So he said to her, ‘What is his form?’
And she said, ‘An old man is coming up, and he is covered with a mantle.’ And Saul perceived that it was Samuel, and he stooped with his face to the ground and bowed down.
¹⁵ Now Samuel said to Saul, ‘Why have you disturbed me by bringing me up?’” 1 Samuel 28:11-15

This is what David was saying in the Psalms concerning the state of One who has died, “For You will not leave my soul in Hades.” In this, it could be that he is simply saying, “I know that I will be redeemed from the pit someday. The Lord will not abandon me forever.” It is the same sentiment that Job anticipated –

“For I know that my Redeemer lives,
And He shall stand at last on the earth;
²⁶ And after my skin is destroyed, this I know,
That in my flesh I shall see God,
²⁷ Whom I shall see for myself,
And my eyes shall behold, and not another.
How my heart yearns within me!” Job 19:25-27

As this is the case with David and Job and so many others, it can be argued to this point that David is simply writing about himself in the psalm. However, his next words are what Peter’s case hinges on. Continuing to cite David, he says, “Nor will You allow Your Holy One to see corruption.”

The word translated as “allow” is didómi. It means to “give.” Hence, “Nor will You give Your Holy One to see corruption.” As such, “allow” provides an acceptable way of understanding the intent. The Weymouth New Testament provides real clarity in the meaning of this verse –

“For Thou wilt not leave me in the Unseen World forsaken, nor give up Thy holy One to undergo decay.”

The word translated as “corruption” is introduced into Scripture here, diaphthora. It is found six times, all in Acts 2 and Acts 13. All six uses will refer to this same context, that of the non-decay of the body of Christ. The word David uses in the Psalm is shakhath, signifying a pit. As such, it figuratively means “decay,” because a body in a pit decays. The Greek translators of the Old Testament understood this and translated the words of David as Peter now repeats them.

It is the normal occurrence that happens to all people. It is the reason why some cultures embalm their dead. It is an attempt to arrest the degradation of the body in order to overthrow the effects of the fall. Job understood this state of degradation of the body and he forms a parallel thought, equating the pit (corruption) to the activity of worms which come to destroy his body –

“If I say to corruption, ‘You are my father,’
And to the worm, ‘You are my mother and my sister,’” Job 17:14

As the soul does not decay, what David says is obviously referring to the body that has gone to the pit in death. The words of David are stating that a Person is going to die, that the soul of that Person will enter Hades, and that the body of that Person will not see corruption in this state. After finishing his quote from the psalms, Peter will then explain why this must be speaking of the Messiah rather than David referring to Himself.

Both of these clauses, when properly understood, point to a person who is protected by the Lord from being abandoned in the repository of the dead (Hades) and whose body – that has been temporarily separated from the soul – will not see any corruption, even though this is the usual and accepted norm for bodies that die. That this separation is temporary is to be inferred because the soul has not been left in Hades. As Hades is where disembodied souls go, the inference is then obvious. There will be a reuniting of the soul and body.

Life application: One valuable tool in studying particular verses or passages is to check the translation of multiple versions. In doing so, different ways of expressing the same thing can be considered. In knowing what the original language says, and then noting these various translations, it is as if a flower has opened up with many beautiful petals that look the same, but are individual from one another.

At the same time, one must be careful to not simply choose the translation that he likes the most because it is pleasing to the ear. It may be wrong, and indeed, translations are often wrong. But to see the variations can help come to a proper understanding about what is being said. This is exactly what the authors of the KJV said to do in their preface. Though the language is old and difficult, they say –

“For as it is a fault of incredulitie, to doubt of those things that are evident: so to determine of such things as the Spirit of God hath left (even in the judgment of the judicious) questionable, can beno lesse then presumption. Therfore as S. Augustine saith, that varietie of Translations is profitable for the finding out of the sense of the Scriptures: so diversitie of signification and sense in the margine, where the text is not so cleare, must needes doe good, yea is necessary, as we are perswaded.”

In other words, they are fully persuaded that it is necessary to use a multitude of translations, and to also check the margin notes where the text is not so clear. As such, we can close with an evaluation of the verse set before us today in a multitude of translations –

# because you will not abandon me to the realm of the dead, you will not let your holy one see decay. (NIV)

# For you will not leave my soul among the dead or allow your Holy One to rot in the grave. (NLT)

# For you will not abandon my soul to Hades, or let your Holy One see corruption. (ESV)

# because You will not abandon my soul to Hades, nor will You let Your Holy One see decay. (BSB)

#for You will not abandon my soul into Hades, nor will You allow Your Holy One to see decay. (BLB)

# Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption. (KJV)

#For You will not leave my soul in Hades, Nor will You allow Your Holy One to see corruption. (NKJV)

#FOR YOU WILL NOT ABANDON MY SOUL TO HADES, NOR WILL YOU ALLOW YOUR HOLY ONE TO UNDERGO DECAY. (NASB)

# FOR YOU WILL NOT FORSAKE ME and ABANDON MY SOUL TO HADES (the realm of the dead), NOR LET YOUR HOLY ONE UNDERGO DECAY [after death]. (Amplified)

# because you will not abandon me in Hades or allow your holy one to see decay. (CSB)

# because You will not leave me in Hades or allow Your Holy One to see decay. (HCSB)

# Because thou wilt not leave my soul unto Hades, Neither wilt thou give thy Holy One to see corruption. (ASV)

# “Because you did not leave my Soul in Sheol and you did not give your Pure One to see destruction.” (Aramaic)

# The Lord won’t leave me in the grave. I am his holy one, and he won’t let my body decay. (CEV)

# Because thou wilt not leave my soul in hell, nor suffer thy Holy One to see corruption. (Douay-Rheims)

# Because thou wilt not leave my soul in Hades, Neither wilt thou give thy Holy One to see corruption. (ERV)

# because you will not abandon me in the world of the dead; you will not allow your faithful servant to rot in the grave. (GNT)

# because you do not abandon my soul to the grave or allow your holy one to decay. (GWT)

# For you will not abandon my soul to Hades or allow your Holy One to experience decay. (ISV)

# Because You will not leave my soul to Hades, Nor will You give Your Holy One to see corruption; (LSV)

# because you will not leave my soul in Hades, nor permit your Holy One to experience decay. (NET Bible)

# because you will not abandon my soul in Sheol, neither will you allow your Holy One to see decay. (NHEB)

# For Thou wilt not leave me in the Unseen World forsaken, nor give up Thy holy One to undergo decay. (Weymouth New Testament)

# because you will not leave my soul in Hades, neither will you allow your Holy One to see decay. (WEB)

# because Thou wilt not leave my soul to hades, nor wilt Thou give Thy Kind One to see corruption; (YLT)

Lord God, thank You for the diligent study and care of scholars and translators over the ages who have brought a richness to understanding Your word that fills us with a great and deep understanding and appreciation for what Your word is telling us. Help us to be diligent in our own studies, and to carefully evaluate and consider what You are telling us. To Your glory, we pray. Amen.