[Acts 11:1] And the apostles and brethren that were in Judaea heard that the Gentiles had also received the word of God.
So extraordinary an occurrence as that at Caesarea, the descent of the Holy Spirit on the Gentiles, and their reception into the Messianic church, would excite attention, and be likely to produce much sensibility in regard to the conduct of Peter and those with him. It was so contrary to all the ideas of the Jews that it is not to be wondered at that it led to contention.
The Jews that were of the circumcision disputed, or reproved Peter; charged him with being in fault. This is one of the circumstances which show conclusively that the apostles and early believers did not regard Peter as having any particular superiority over the Messianic church. If Peter had been regarded as having the authority which the Roman Catholics claim for him, they would have submitted at once to what he had thought proper to do. But the primitive Believers had no such idea of his authority. This claim for Peter is not only opposed to this place, but to every part of the New Testament. In most cases prejudice will thus be disarmed, and opposition will die away, as was the case in regard to the admission of the Gentiles to the Messianic church.
Notice Peter was the one G-d first sent to the Gentiles to open up salvation to them. He had indicated His will; He had showed His intention to save the Gentiles; and the prejudices of Peter were all overcome. One of the best means of destroying prejudice and false opinions is a powerful revival of religion. More flawed doctrines and unholy feelings are overcome in such scenes, than in all the angry controversies, and bigoted and fierce contentions, that have ever taken place. If men wish to root error out of the church, they should strive by all means to promote everywhere revivals of pure and undefiled religion. The Holy Spirit more easily and effectually silences false doctrine, and destroys heresy, than all the denunciations of fierce theologians; all the alarms of professed zeal for truth; and all the anathemas which professed orthodoxy and love for the purity of the church ever uttered from the icebergs on which such champions usually seek their repose and their home.
The great truth is in this manner established, that the doors of the Messianic church are opened to the entire Gentile world--a great and glorious truth, that was worthy of this remarkable interposition. It at once changed the views of the apostles and of the early Believers; gave them new, large, and liberal conceptions of the gospel; broke down all their long-cherished prejudices; taught them to look upon all men as their brethren; and impressed their hearts with the truth, never after to be gotten rid of, that the Messianic church was founded for the wide world, and opened the same glorious pathway to life wherever man might be found, whether with the narrow prejudice of the Jew, or amidst the degradations of the pagan world. To this truth we owe our hopes; for this, we should thank the G-d of heaven; and impressed with it, we should seek to invite the entire world to partake with us of the rich provisions of the gospel of the blessed
G-d.
V. 26 And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch.
With the church - The Greek will bear this construction; but there is no instance in the New Testament where the word church refers to the edifice in which a congregation worships. It evidently here means that Barnabas and, Saul convened with the Believers assembly at proper times, through the space of a year, for the purposes of public worship.
And the disciples were called Christians – Here starts the separation of the ‘one new man’. G-d never meant the Believers to have two separate groups for the Jews were to be teachers onto the Gentiles.
As this became the distinguishing name of the followers of Christ, it was worthy of record. The name was evidently given because they were the followers of Christ. But by whom, or with what views it was given, is not certainly known. Whether it was given by their enemies in derision, as the names Puritan, Quaker, Methodist, etc., have been; or whether the disciples assumed it themselves; has been a matter of debate. That it was given in derision is not probable. For in the name Christian there was nothing dishonorable, the gentiles took on the Greek meaning instead of the Hebrew. The cause of reproach with the disciples was that they regarded Jesus of Nazareth as the Messiah; and hence, when they wished to speak of them with contempt, they would speak of them as Galilaeans, 2:7 or as Nazarenes, 24:6 "And a ringleader of the sect of the Nazarenes." The Gentiles would probably use this name to distinguish them from their Jewish brothers; it is certainly possible that the name was given by Barnabas and Paul. It soon became a name of reproach; and has usually been in all ages since, by the Jews, by the wicked, the gay, the licentious, and the ungodly.
Messianic at once to a Jew is the name of his great Redeemer; the idea of our intimate relation to Him; and the thought that we receive Him as our chosen Leader, the source of our blessings, the author of our salvation, the fountain of our joys. It is the distinguishing name of all the redeemed. Messianic from the word Messiah is at once suggests their character, their feelings, their doctrines, their hopes, their joys.
This binds them all together--a name which rises above every other appellation; which unites in one the inhabitants of distant nations and tribes of men; which connects the extremes of society, and places them, in most important respects, on a common level; and which is a bond to unite in one family all those who love the L-rd Y’Shua, though dwelling in different climes, speaking different languages, engaged in different pursuits in life, and occupying distant graves at death. He who lives according to the import of this name is the most blessed and eminent of mortals.
Christianity is the Greek word taken from the Greek word Christ. The name change for the Gentiles was the first start of many changes to come.
Self-Centered Man Pleasers
[Isa. 39:1] At that time Merodach-baladan, the son of Baladan, king of Babylon, sent letters and a present to Hezekiah: for he had heard that he had been sick, and was recovered.
This was after the miraculous recovery of Hezekiah. The L-rd was good enough to give King Hezekiah 15 years more of life; but it was up to Hezekiah if those years would be lived in wisdom and to the glory of G-d.
The king of Babylon sent letters this was a gesture of kindness from the king of Babylon, showing concern to Hezekiah as fellow royalty.
The presence of Merodach-Baladan shows this was more than a courtesy call. This was an attempt to bring the kingdom of Judah on to the side of the Babylonians against the Assyrians.
To the Assyrians Merodach-Baladan was a terrorist; to himself he was a freedom-fighter with his life devoted to the liberation of his beloved Babylon from Assyrian tyranny.
Hezekiah was deeply worried about Assyria.
Hezekiah showed them the house of his treasures. We can imagine Hezekiah wanting to please these envoys from Babylon, and wanting to show them that they had good reason to be impressed with him and his kingdom. So he does everything he can to impress them, and shows them the very best riches of the royal household - and he showed them everything. There was nothing in his house or in all his dominion that Hezekiah did not show them.
As the coming rebuke from Isaiah will demonstrate, this was nothing but proud foolishness on Hezekiah's part. He is in the dangerous place of wanting to please and impress man, especially ungodly men.
It was a genuine compliment for Hezekiah to receive this recognition from the king of Babylon. But Hezekiah received it wrongly, and let it go to his head. It is easy to get too puffed up when people compliment or recognize us, and to begin to take their praise - and ourselves - too seriously.
In this place of wanting to please man, Hezekiah is no longer a true servant of G-d. Paul wrote in Galatians 1:10, for if I still pleased men, I would not be a bondservant of Messiah. When we live to please men, we cannot at the same time live to please and serve G-d. When we live to please men, we are really living to serve ourselves, because what we value from men is the praise and honor and recognition they may give us. It is a glorious thing to live to serve men, but not to live to please them.
Feeling honored by the embassy, he gladly welcomed the envoys of this archenemy of Assyria. Without consulting either the L-rd or Isaiah, he showed them his vast treasures, his abundant supplies of food, and his military armaments. G-d had given Hezekiah great wealth, so the visitors were duly impressed (2 Chron. 32:27-29).
What should Hezekiah have said to the envoys? The answer is plain: 'Thank you for coming and thank Merodach from his gift and invitation, but the fact is I have a divine promise to lean on; it has been confirmed personally in my return to health and cosmically in the sign of the sun. I cannot turn from faith in the promises of G-d.'"
The king of Babylon would take the sons of the king of Judah which were his true riches!
One fulfillment of this was the taking of Daniel and his companions into captivity. Daniel was one of the king's descendants taken into the palace of the king of Babylon (Daniel 1:1-4). Because of this promise of G-d through Isaiah, many think that Daniel and his companions were made eunuchs when they were taken to serve in the palace.
Think about it, first Hezekiah ask for more years to his life then he waste the time he was given because of his pride and inflated ego had made him blind!
With a Word from G-d Hezekiah response “At least there will be peace and truth in my days." This is a sad state of heart in the king of Judah. G-d announces coming judgment, and all he can respond with is relief that it will not happen in his lifetime.
In this, Hezekiah shows himself to be almost the exact opposite of an "others-centered" person. He is almost totally self-centered. All he cares about is his own personal comfort and success.
There is no doubt that Hezekiah started out as a godly king, and overall his reign was one of outstanding godliness (2 Kings 18:3-7). Yet his beginning was much better than his end; Hezekiah did not finish well. God gave Hezekiah the gift of 15 more years of life, but the added years did not make him a better or more godly man.
I spent the greater part of my life being a ‘people pleaser’ which got me earning a few brownie points with some but not all. The year I turned sixty I laid it all down for life had taught me you just can not please everyone! All I needed to do was please my Maker and to be able to look at the person in the mirror. Some people are slow learners.
I remember the days I worked at Regal Ware and people from China came through often. The company proudly showed them what the plant made and how it was made. It didn’t take too many years for all was taken away and moved to China.
Then the Y2K scare was circulating in 2000, everyone was praying for the ‘end’ not to come in their lifetime.
Time or age doesn't necessarily make us any better. Consider that time does nothing but pass away. We sometimes say, "time will tell," "time will heal," or "time will bring out the potential in me." But time will do nothing of the sort! Time will only come and go. It is only how we use time that matters. Hezekiah didn't make good use of the extra time
G-d gave him.
What do you do with your time? Whom are you trying to please?
This was after the miraculous recovery of Hezekiah. The L-rd was good enough to give King Hezekiah 15 years more of life; but it was up to Hezekiah if those years would be lived in wisdom and to the glory of G-d.
The king of Babylon sent letters this was a gesture of kindness from the king of Babylon, showing concern to Hezekiah as fellow royalty.
The presence of Merodach-Baladan shows this was more than a courtesy call. This was an attempt to bring the kingdom of Judah on to the side of the Babylonians against the Assyrians.
To the Assyrians Merodach-Baladan was a terrorist; to himself he was a freedom-fighter with his life devoted to the liberation of his beloved Babylon from Assyrian tyranny.
Hezekiah was deeply worried about Assyria.
Hezekiah showed them the house of his treasures. We can imagine Hezekiah wanting to please these envoys from Babylon, and wanting to show them that they had good reason to be impressed with him and his kingdom. So he does everything he can to impress them, and shows them the very best riches of the royal household - and he showed them everything. There was nothing in his house or in all his dominion that Hezekiah did not show them.
As the coming rebuke from Isaiah will demonstrate, this was nothing but proud foolishness on Hezekiah's part. He is in the dangerous place of wanting to please and impress man, especially ungodly men.
It was a genuine compliment for Hezekiah to receive this recognition from the king of Babylon. But Hezekiah received it wrongly, and let it go to his head. It is easy to get too puffed up when people compliment or recognize us, and to begin to take their praise - and ourselves - too seriously.
In this place of wanting to please man, Hezekiah is no longer a true servant of G-d. Paul wrote in Galatians 1:10, for if I still pleased men, I would not be a bondservant of Messiah. When we live to please men, we cannot at the same time live to please and serve G-d. When we live to please men, we are really living to serve ourselves, because what we value from men is the praise and honor and recognition they may give us. It is a glorious thing to live to serve men, but not to live to please them.
Feeling honored by the embassy, he gladly welcomed the envoys of this archenemy of Assyria. Without consulting either the L-rd or Isaiah, he showed them his vast treasures, his abundant supplies of food, and his military armaments. G-d had given Hezekiah great wealth, so the visitors were duly impressed (2 Chron. 32:27-29).
What should Hezekiah have said to the envoys? The answer is plain: 'Thank you for coming and thank Merodach from his gift and invitation, but the fact is I have a divine promise to lean on; it has been confirmed personally in my return to health and cosmically in the sign of the sun. I cannot turn from faith in the promises of G-d.'"
The king of Babylon would take the sons of the king of Judah which were his true riches!
One fulfillment of this was the taking of Daniel and his companions into captivity. Daniel was one of the king's descendants taken into the palace of the king of Babylon (Daniel 1:1-4). Because of this promise of G-d through Isaiah, many think that Daniel and his companions were made eunuchs when they were taken to serve in the palace.
Think about it, first Hezekiah ask for more years to his life then he waste the time he was given because of his pride and inflated ego had made him blind!
With a Word from G-d Hezekiah response “At least there will be peace and truth in my days." This is a sad state of heart in the king of Judah. G-d announces coming judgment, and all he can respond with is relief that it will not happen in his lifetime.
In this, Hezekiah shows himself to be almost the exact opposite of an "others-centered" person. He is almost totally self-centered. All he cares about is his own personal comfort and success.
There is no doubt that Hezekiah started out as a godly king, and overall his reign was one of outstanding godliness (2 Kings 18:3-7). Yet his beginning was much better than his end; Hezekiah did not finish well. God gave Hezekiah the gift of 15 more years of life, but the added years did not make him a better or more godly man.
I spent the greater part of my life being a ‘people pleaser’ which got me earning a few brownie points with some but not all. The year I turned sixty I laid it all down for life had taught me you just can not please everyone! All I needed to do was please my Maker and to be able to look at the person in the mirror. Some people are slow learners.
I remember the days I worked at Regal Ware and people from China came through often. The company proudly showed them what the plant made and how it was made. It didn’t take too many years for all was taken away and moved to China.
Then the Y2K scare was circulating in 2000, everyone was praying for the ‘end’ not to come in their lifetime.
Time or age doesn't necessarily make us any better. Consider that time does nothing but pass away. We sometimes say, "time will tell," "time will heal," or "time will bring out the potential in me." But time will do nothing of the sort! Time will only come and go. It is only how we use time that matters. Hezekiah didn't make good use of the extra time
G-d gave him.
What do you do with your time? Whom are you trying to please?
We See In Part
[38:15] What shall I say? he hath both spoken unto me, and himself hath done it: I shall go softly all my years in the bitterness of my soul.
This is a good promise Hezekiah makes, and one often on the lips of the person G-d has spared. But in the end, it was only a good promise if Hezekiah made it good.
Hezekiah is to be admired for his accurate self-knowledge, and his honesty. He admits that it was not for G-d's glory or honor, or even for the glory or honor of his kingdom that he was troubled over his impending death and that he wanted his life spared. It was for his own peace.
What did Hezekiah do with these added 15 years? One thing he did was father a son who would succeed him on the throne of Judah. Of the next king of Judah, Manasseh, the son of Hezekiah, it is written that he was 12 years old when he became king (2 Kings 21:1). This means he must have been born in the last 15 years of Hezekiah's life. Sadly, fathering Manasseh was not a worthy achievement. It was written of him, and he did evil in the sight of the L-rd, according to the abominations of the nations whom G-d had cast out before the children of Israel (2 Kings 21:2). In fact, G-d specifically targeted Judah for judgment because of the terrible sins of Manasseh (2 Kings 21:10-15).
This healing marked a sad turning point in Hezekiah's life. Up to this time, his faithfulness to the Father was total. After this, he became proud and selfish. Diplomats from Babylon brought from their king a message of congratulations on Hezekiah's recovery from sickness. Their intention was apparently to find out how Hezekiah's G-d had defeated Assyria, for they too wanted to defeat Assyria. Passing up this God-given opportunity to publish to the up-and-coming world power his reforms and revivals, his prayers and the L-rd's answers, Hezekiah instead showed them his armories and treasuries. By doing this, he demonstrated that his trust in
G-d had deteriorated, and he now trusted his military and economic strength. The prophet Isaiah, foreseeing Babylon's rise, reprimanded Hezekiah's lack of faith, telling him that in generations to come, Babylon would abuse Hezekiah's descendents
— and that Hezekiah, by his faithless influence on the diplomats, helped spur their evil cause. But Hezekiah, having grown selfish, took this as a good sign that during his own lifetime, peace and prosperity would continue — and he didn't care about future generations.
In this, we may see that G-d had a better plan than Hezekiah did in calling him home at the earlier time. G-d knew that if Hezekiah lived, he would give birth to this wicked successor. Sometimes it is best to simply leave our lot with the Father, and leave what even seems to be clearly good up to His wisdom.
In the chief end we should aim at, in desiring life and health, is that we may glorify G-d, and do good, and improve ourselves in knowledge, and grace, and meekness for heaven.
This is a good promise Hezekiah makes, and one often on the lips of the person G-d has spared. But in the end, it was only a good promise if Hezekiah made it good.
Hezekiah is to be admired for his accurate self-knowledge, and his honesty. He admits that it was not for G-d's glory or honor, or even for the glory or honor of his kingdom that he was troubled over his impending death and that he wanted his life spared. It was for his own peace.
What did Hezekiah do with these added 15 years? One thing he did was father a son who would succeed him on the throne of Judah. Of the next king of Judah, Manasseh, the son of Hezekiah, it is written that he was 12 years old when he became king (2 Kings 21:1). This means he must have been born in the last 15 years of Hezekiah's life. Sadly, fathering Manasseh was not a worthy achievement. It was written of him, and he did evil in the sight of the L-rd, according to the abominations of the nations whom G-d had cast out before the children of Israel (2 Kings 21:2). In fact, G-d specifically targeted Judah for judgment because of the terrible sins of Manasseh (2 Kings 21:10-15).
This healing marked a sad turning point in Hezekiah's life. Up to this time, his faithfulness to the Father was total. After this, he became proud and selfish. Diplomats from Babylon brought from their king a message of congratulations on Hezekiah's recovery from sickness. Their intention was apparently to find out how Hezekiah's G-d had defeated Assyria, for they too wanted to defeat Assyria. Passing up this God-given opportunity to publish to the up-and-coming world power his reforms and revivals, his prayers and the L-rd's answers, Hezekiah instead showed them his armories and treasuries. By doing this, he demonstrated that his trust in
G-d had deteriorated, and he now trusted his military and economic strength. The prophet Isaiah, foreseeing Babylon's rise, reprimanded Hezekiah's lack of faith, telling him that in generations to come, Babylon would abuse Hezekiah's descendents
— and that Hezekiah, by his faithless influence on the diplomats, helped spur their evil cause. But Hezekiah, having grown selfish, took this as a good sign that during his own lifetime, peace and prosperity would continue — and he didn't care about future generations.
In this, we may see that G-d had a better plan than Hezekiah did in calling him home at the earlier time. G-d knew that if Hezekiah lived, he would give birth to this wicked successor. Sometimes it is best to simply leave our lot with the Father, and leave what even seems to be clearly good up to His wisdom.
In the chief end we should aim at, in desiring life and health, is that we may glorify G-d, and do good, and improve ourselves in knowledge, and grace, and meekness for heaven.
Afterlife??
The Bible uses three main words to describe where people go when they die.
Sheol: is a Hebrew word with the idea of the "place of the dead." It has no direct reference to either torment or eternal happiness. The idea of Sheol is often accurately expressed as "the grave."
Hades: is a Greek word used to describe the "world beyond." In the Bible, it has generally the same idea as Sheol.
Abyssos: Revelation 9:1 speaks of the bottomless pit; this place called the abyssos is a prison for certain demons (Luke 8:31; 2 Peter 2:4; Jude 6). Or more generally, it is considered part of the realm of the dead (Romans 10:7 uses it in the sense of Hades).
Hell: Gehenna is a Greek word borrowed from the Hebrew language. In Mark 9:43-44, Y’Shua speaks of hell (gehenna). Hell is a Greek translation of the Hebrew "Valley of Hinnom," a place outside Jerusalem's walls desecrated by Molech worship and human sacrifice (2 Chronicles 28:1-3; Jeremiah 32:35). It was also a garbage dump where rubbish and refuse were burned. The smoldering fires and festering worms of the Valley of Hinnom made it a graphic and effective picture of the fate of the damned. This place is also called the "lake of fire" in Revelation 20:13-15, prepared for the devil and his angels (Matthew 25:41).
The place known as Sheol and Hades is not what we normally think of as "Hell." It was, before the finished work of Y’Shua, the place where the dead awaited judgment or final justification (as illustrated by Y’Shua in the story of the rich man and Lazarus in Luke 16:19-31). Y’Shua was in Hades after His death on the cross, but did not and could not remain there (Acts 2:25-32). It seems that Y’Shua preached in Hades (1 Peter 3:18-19) and there is a sense in which Y’Shua set the captives in Hades free (Ephesians 4:8-9 and Isaiah 61:1). Y’Shua made no atonement in Hades; the price was already paid on the cross (John 19:30) when Y’Shua suffered in His physical body (Colossians 1:19-22). Y’Shua went to Hades as a victor not as a victim. Y’Shua' work and preaching offered salvation for the believing dead who in faith waited in Hades (Hebrews 11:39-40), and His work sealed the condemnation of the wicked and unbelieving.
Heaven: Since Y’Shua' work on the cross is finished, there is no "waiting" for believers who die, who go straight to heaven (2 Corinthians 5:6-8, Philippians 1:21-23). In that sense, Y’Shua "shut down" the part of Hades known as "Abraham's Bosom"; but the portion of Hades reserved for torment is occupied until the final judgment, when those who are there will be sent to what we normally think of as "Hell." Gehenna is what we normally think of as "Hell," the Lake of Fire (Revelation 19:20, 20:10-15, and 21:6-8). Actually, Gehenna or hell has many names or titles in the Bible, including lake of fire (Revelation 19:20), everlasting fire (Matthew 25:41), everlasting punishment (Matthew 25:46), and outer darkness (Matthew 8:12).
The Old Testament has little clear revelation about the afterlife; confident statements like Job 19:25-26 are countered by fuzzy passages like Ecclesiastes 3:19-20 and Psalm 6:4-5. However, the New Testament gives much more specific revelation regarding the afterlife; these are things that have now been revealed by the appearing of our Savior Y’Shua HaMashiach, who has abolished death and brought life and immortality to light through the gospel. (2 Timothy 1:10) Significantly, most people who teach wrong doctrines about the afterlife (such as "soul sleep" or annihilationism) base their arguments on these "fuzzy" passages from the Old Testament, instead of the much clearer passages in the New Testament. In doing this, they reject the clear principle of 2 Timothy 1:10.
Were we end up was though the ‘choices’ we made in this life.
That is enough to make you want to ‘choice wisely!’
Sheol: is a Hebrew word with the idea of the "place of the dead." It has no direct reference to either torment or eternal happiness. The idea of Sheol is often accurately expressed as "the grave."
Hades: is a Greek word used to describe the "world beyond." In the Bible, it has generally the same idea as Sheol.
Abyssos: Revelation 9:1 speaks of the bottomless pit; this place called the abyssos is a prison for certain demons (Luke 8:31; 2 Peter 2:4; Jude 6). Or more generally, it is considered part of the realm of the dead (Romans 10:7 uses it in the sense of Hades).
Hell: Gehenna is a Greek word borrowed from the Hebrew language. In Mark 9:43-44, Y’Shua speaks of hell (gehenna). Hell is a Greek translation of the Hebrew "Valley of Hinnom," a place outside Jerusalem's walls desecrated by Molech worship and human sacrifice (2 Chronicles 28:1-3; Jeremiah 32:35). It was also a garbage dump where rubbish and refuse were burned. The smoldering fires and festering worms of the Valley of Hinnom made it a graphic and effective picture of the fate of the damned. This place is also called the "lake of fire" in Revelation 20:13-15, prepared for the devil and his angels (Matthew 25:41).
The place known as Sheol and Hades is not what we normally think of as "Hell." It was, before the finished work of Y’Shua, the place where the dead awaited judgment or final justification (as illustrated by Y’Shua in the story of the rich man and Lazarus in Luke 16:19-31). Y’Shua was in Hades after His death on the cross, but did not and could not remain there (Acts 2:25-32). It seems that Y’Shua preached in Hades (1 Peter 3:18-19) and there is a sense in which Y’Shua set the captives in Hades free (Ephesians 4:8-9 and Isaiah 61:1). Y’Shua made no atonement in Hades; the price was already paid on the cross (John 19:30) when Y’Shua suffered in His physical body (Colossians 1:19-22). Y’Shua went to Hades as a victor not as a victim. Y’Shua' work and preaching offered salvation for the believing dead who in faith waited in Hades (Hebrews 11:39-40), and His work sealed the condemnation of the wicked and unbelieving.
Heaven: Since Y’Shua' work on the cross is finished, there is no "waiting" for believers who die, who go straight to heaven (2 Corinthians 5:6-8, Philippians 1:21-23). In that sense, Y’Shua "shut down" the part of Hades known as "Abraham's Bosom"; but the portion of Hades reserved for torment is occupied until the final judgment, when those who are there will be sent to what we normally think of as "Hell." Gehenna is what we normally think of as "Hell," the Lake of Fire (Revelation 19:20, 20:10-15, and 21:6-8). Actually, Gehenna or hell has many names or titles in the Bible, including lake of fire (Revelation 19:20), everlasting fire (Matthew 25:41), everlasting punishment (Matthew 25:46), and outer darkness (Matthew 8:12).
The Old Testament has little clear revelation about the afterlife; confident statements like Job 19:25-26 are countered by fuzzy passages like Ecclesiastes 3:19-20 and Psalm 6:4-5. However, the New Testament gives much more specific revelation regarding the afterlife; these are things that have now been revealed by the appearing of our Savior Y’Shua HaMashiach, who has abolished death and brought life and immortality to light through the gospel. (2 Timothy 1:10) Significantly, most people who teach wrong doctrines about the afterlife (such as "soul sleep" or annihilationism) base their arguments on these "fuzzy" passages from the Old Testament, instead of the much clearer passages in the New Testament. In doing this, they reject the clear principle of 2 Timothy 1:10.
Were we end up was though the ‘choices’ we made in this life.
That is enough to make you want to ‘choice wisely!’
Hezekiah Wept
[Isa. 38:1] In those days was Hezekiah sick unto death. And Isaiah the prophet the son of Amoz came unto him, and said unto him, Thus saith the LORD, Set thine house in order: for thou shalt die, and not live.
Hezekiah was 39 years old when he learned he would soon die. G-d was remarkably kind to Hezekiah, telling him that his death was near. Not all people are given the time to set your house in order. When G-d announces judgment it is almost always an invitation to repent and to receive mercy.
Hezekiah turned his head to face the wall in order to directed his prayer in privacy to G-d, and not to any man. To our ears, Hezekiah's prayer might almost sound ungodly. In it, his focus is on self-justification and his own merits. It is pretty much as if Hezekiah prayed, "L-rd, I've been such a good boy and You aren't being fair to me. Remember what a good boy I've been and rescue me."
But under the Old Covenant, this was a valid principle on which to approach G-d. Passages like Leviticus 26 and Deuteronomy 28 show that under the Old Covenant, blessings and cursing was sent by G-d on the basis of obedience or disobedience. On that principle, David could write in Psalm 15: L-rd, who may abide in Your tabernacle? Who may dwell in Your holy hill? He who walks uprightly, and works righteousness, and speaks the truth in his heart. (Psalm 15:1-2)
But under the New Covenant, we are blessed on the principle of faith in Y’Shua (Galatians 3:13-14). Hezekiah's principle of prayer isn't fitting for a Believer today. We pray in the name of Y’Shua (John 16:23-24), not in the name of who we are or what we have done. The Church bases its pleas on Messiah's righteousness."
Why was Hezekiah so undone at the prospect of death? Many Believers today would say, "Take me home, L-rd!" But Hezekiah lived under the Old Covenant, and at that time there was not a confident assurance of the glory in the life beyond. Instead, Y’Shua brought life and immortality came to light through the gospel (2 Timothy 1:10). Also, under the Old Covenant Hezekiah would have regarded this as evidence that G-d was very displeased with him.
G-d answered saying: “I have heard your prayer, I have seen your tears,” G-d gave two gifts to Hezekiah. First, He gave the gift of an extended life. Second, He gave the gift of knowing he only had fifteen years left. If he were wise, this would still give King Hezekiah the motivation to walk right with G-d and to set his house in order.
Hezekiah wanted a sign, but why a sign that would allow him to go up to the house of the G-d? Because he could not, and would not go up to the house of the G-d until he was healed, by the medical treatment G-d gave him in verse 21. G-d can, and often does, bring healing through medical treatments, and apart from an unusual direction from G-d, medical treatment should never be rejected in the name of "faith."
G-d showed even more mercy to Hezekiah. G-d was under no obligation to give this sign. G-d gave Hezekiah more than he needed or deserved.
G-d shows the same mercy to us. It should be enough for G-d to simply say to us, "I love you." But G-d did so much to demonstrate His love to us (John 3:16, Romans 5:8).
Prayer matters! G-d is forever lessoning to our prayers and He sees our tears.
For tears are a language He understands.
Hezekiah was 39 years old when he learned he would soon die. G-d was remarkably kind to Hezekiah, telling him that his death was near. Not all people are given the time to set your house in order. When G-d announces judgment it is almost always an invitation to repent and to receive mercy.
Hezekiah turned his head to face the wall in order to directed his prayer in privacy to G-d, and not to any man. To our ears, Hezekiah's prayer might almost sound ungodly. In it, his focus is on self-justification and his own merits. It is pretty much as if Hezekiah prayed, "L-rd, I've been such a good boy and You aren't being fair to me. Remember what a good boy I've been and rescue me."
But under the Old Covenant, this was a valid principle on which to approach G-d. Passages like Leviticus 26 and Deuteronomy 28 show that under the Old Covenant, blessings and cursing was sent by G-d on the basis of obedience or disobedience. On that principle, David could write in Psalm 15: L-rd, who may abide in Your tabernacle? Who may dwell in Your holy hill? He who walks uprightly, and works righteousness, and speaks the truth in his heart. (Psalm 15:1-2)
But under the New Covenant, we are blessed on the principle of faith in Y’Shua (Galatians 3:13-14). Hezekiah's principle of prayer isn't fitting for a Believer today. We pray in the name of Y’Shua (John 16:23-24), not in the name of who we are or what we have done. The Church bases its pleas on Messiah's righteousness."
Why was Hezekiah so undone at the prospect of death? Many Believers today would say, "Take me home, L-rd!" But Hezekiah lived under the Old Covenant, and at that time there was not a confident assurance of the glory in the life beyond. Instead, Y’Shua brought life and immortality came to light through the gospel (2 Timothy 1:10). Also, under the Old Covenant Hezekiah would have regarded this as evidence that G-d was very displeased with him.
G-d answered saying: “I have heard your prayer, I have seen your tears,” G-d gave two gifts to Hezekiah. First, He gave the gift of an extended life. Second, He gave the gift of knowing he only had fifteen years left. If he were wise, this would still give King Hezekiah the motivation to walk right with G-d and to set his house in order.
Hezekiah wanted a sign, but why a sign that would allow him to go up to the house of the G-d? Because he could not, and would not go up to the house of the G-d until he was healed, by the medical treatment G-d gave him in verse 21. G-d can, and often does, bring healing through medical treatments, and apart from an unusual direction from G-d, medical treatment should never be rejected in the name of "faith."
G-d showed even more mercy to Hezekiah. G-d was under no obligation to give this sign. G-d gave Hezekiah more than he needed or deserved.
G-d shows the same mercy to us. It should be enough for G-d to simply say to us, "I love you." But G-d did so much to demonstrate His love to us (John 3:16, Romans 5:8).
Prayer matters! G-d is forever lessoning to our prayers and He sees our tears.
For tears are a language He understands.
Anonymous nasty letters
[Isa. 37:14] And Hezekiah received the letter from the hand of the messengers, and read it: and Hezekiah went up unto the house of the LORD, and spread it before the LORD.Hezekiah went up to the house of the L-rd, and spread it before the L-rd:
Hezekiah did exactly what any child of G-d should do with such a letter.
He took it to the house of the L-rd (to the outer courts, not the holy place), and he spread it out before the L-rd.
In this, Hezekiah boldly and effectively fulfilled the later command of 1 Peter 5:7: casting all your care upon Him, for He cares for you.
To be in the ministry means you will receive nasty letters.
What should one do with them?
Often, the best thing to do is to simply throw them away, especially if they are anonymous.
But if they are to be read and kept, they should be spread . . . before the L-rd.
"L-rd, show me what there is in this letter that I need to hear.
Show me what I need to disregard.
Help me to see beyond this person's sinful manner or tone and see if You have something in this for me."
One old preacher received a letter with no sender or return address on the envelope. When he opened it, he saw a single piece of paper with only one word: "Fool!"
He took it to the pulpit the next Sunday, and said: "I received an unusual letter this week.
Never before have I received a letter where the writer signed his name, but forgot to write anything else!"
The Long & Short Of It
Old subject that keeps coming up, lets see what Scripture says about it and what was the times and custom of the day in history concerning the subject. Many have suffered under the teaching because they have taken the word of the teacher not looked into studying out the subject for themselves.
1 Cor. 11:13 But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven.
Paul was sent to the Gentiles and many of his ‘converts’ were priestess from the occult who ‘service’ male members. (History of the Tower of Babel.)
They shaved there heads that they would stand out from other women. None but public prostitutes go without veils (hair on their head). If a woman should appear in public without hair she would appear like to those women who had their hair shorn off as the punishment of whoredom, or adultery.
G-d called His followers to ‘be separate’ from the world – why would we be surprise that satan did the same thing by doing the opposite of what G-d wanted. The men there, on the contrary, shave all the hair off their heads, excepting one lock; and those that wear hair are thought effeminate.
1 Cor. 11:6 For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered.
Paul must teach these women new ways, serving an idol is different than serving G-d. In effect, as if she cut her hair short, and wore it in the distinguishing form of the men. In those ages, men wore their hair exceeding short, as appears from the ancient statues and pictures.
Even in mourning it was considered disgraceful to be obliged to shear off the hair; and lest they should lose this ornament of their heads, the women contrived to evade the custom, by cutting off the ends of it only.
1 Cor. 11:13 Judge in yourselves: is it comely that a woman pray unto God uncovered?
Consider the subject in your own common sense, and then say whether it be decent for a woman to pray in public without a veil on her head? The heathen priestesses prayed or delivered their oracles bare-headed: to be conformed to them would be very disgraceful to Christian women. And in reference to such things as these, the apostle appeals to their sense of honor and decency.
1 Cor. 11:14 Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him?
It refers to a deep internal sense of what is proper and right--a sense which is expressed extensively in all nations, showing what that sense is. No reason can be given, in the nature of things, why the woman should wear long hair and the man not. But the general habit among men has been different.
Among the Hebrews, it was regarded as disgraceful to a man to wear his hair long, except he had a vow as a Nazarite, Numbers 6:1-6; Judges 13:6; Judges 16:17; 1 Samuel 1:11. Occasionally, for habit or singularity, the hair was suffered to grow, as was the case with Absalom, (2 Samuel 14:26) but the traditional law of the Jews on the subject was strict.
It is a shame unto him - It is improper and disgraceful, dressed, frizzled and curled hair, which shallow and effeminate men might have affected in that time, as they do in this. Perhaps there is not a sight more ridiculous in the eye of common sense than a high-dressed, curled, cued, and powdered head, with which the operator must have taken considerable pains, and the silly patient lost much time and comfort in submitting to what all but senseless custom must call an indignity and degradation. It is doing that which almost universal custom has said appropriately belongs to the female sex.
1 Cor. 11:15 But if a woman have long hair, it is a glory to her: for her hair is given her for a covering.
IF – notice it is not mandatory for her, but if she chooses to have long hair it is a glory for her.
It is a glory to her - It is an ornament and adorning.
For a covering - Veil. It is given to her as a sort of natural veil, and to indicate the modesty of her wearing a veil. It answered the purposes of a veil when it was suffered to grow long, and to spread over the shoulders and over parts of the face, before the arts of dress were invented or needed.
The value which eastern females put on their long hair may be learned from the fact that when Ptolemy Euergetes, king of Egypt, was about to march against Seleucus Callinicus, his queen Berenice vowed, as the most precious sacrifice which she could make, to cut off and consecrate her hair if he returned in safety.
The women nourish their hair with great fondness, which they lengthen by tresses and tufts of silk, down to the heels. The young men who wear their hair in the East are looked upon as effeminate and infamous.
The veil of the Hindoo women is nothing more than the garment brought over the face, which is always very carefully done by the higher classes of women when they appear in the streets.
1 Cor. 11:16 But if any man seem to be contentious, we have no such custom, neither the churches of God.
But if any man seem to be contentious – Paul states: “If any man, any teacher, or others, is disposed to be strenuous about this, or to make it a matter of difficulty; if he is disposed to call in question my reasoning, and to dispute my premises and the considerations which I have advanced, and to maintain still that it is proper for women to appear unveiled in public, I would add, that in Judea we have no such custom, neither does it prevail among any of the churches. This, therefore, would be a sufficient reasons why it should not be done in Corinth, even if the abstract reasoning should not convince them of the impropriety. It would be singular; would be contrary to the usual custom; would offend the prejudices of many; and should, therefore, be avoided."
The fear of giving offence, should lead you to discountenance and disapprove the custom of your females appearing in public without their veil (with hair on their heads vs no hair at all,) the female should be modest and reserved.
As a woman who dresses loosely or fantastically, even in the present day, is considered a disgrace to her husband, because suspected to be not very sound in her morals; so in those ancient times, a woman appearing without a veil would be considered in the same light.
I hope this enlightens the meaning and teaching. If you have chosen to wear long hair to glorify your Savior, I am sure He has taken notice of it and accounted it to your glory. But if you choose to shorten your hair (not liken to a man) it is not to your dishonor, it just isn’t to your glory. Bottom line it is your choose judge in yourselves for YOU are the only one held accountable in all your chooses.
1 Cor. 11:13 But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven.
Paul was sent to the Gentiles and many of his ‘converts’ were priestess from the occult who ‘service’ male members. (History of the Tower of Babel.)
They shaved there heads that they would stand out from other women. None but public prostitutes go without veils (hair on their head). If a woman should appear in public without hair she would appear like to those women who had their hair shorn off as the punishment of whoredom, or adultery.
G-d called His followers to ‘be separate’ from the world – why would we be surprise that satan did the same thing by doing the opposite of what G-d wanted. The men there, on the contrary, shave all the hair off their heads, excepting one lock; and those that wear hair are thought effeminate.
1 Cor. 11:6 For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered.
Paul must teach these women new ways, serving an idol is different than serving G-d. In effect, as if she cut her hair short, and wore it in the distinguishing form of the men. In those ages, men wore their hair exceeding short, as appears from the ancient statues and pictures.
Even in mourning it was considered disgraceful to be obliged to shear off the hair; and lest they should lose this ornament of their heads, the women contrived to evade the custom, by cutting off the ends of it only.
1 Cor. 11:13 Judge in yourselves: is it comely that a woman pray unto God uncovered?
Consider the subject in your own common sense, and then say whether it be decent for a woman to pray in public without a veil on her head? The heathen priestesses prayed or delivered their oracles bare-headed: to be conformed to them would be very disgraceful to Christian women. And in reference to such things as these, the apostle appeals to their sense of honor and decency.
1 Cor. 11:14 Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him?
It refers to a deep internal sense of what is proper and right--a sense which is expressed extensively in all nations, showing what that sense is. No reason can be given, in the nature of things, why the woman should wear long hair and the man not. But the general habit among men has been different.
Among the Hebrews, it was regarded as disgraceful to a man to wear his hair long, except he had a vow as a Nazarite, Numbers 6:1-6; Judges 13:6; Judges 16:17; 1 Samuel 1:11. Occasionally, for habit or singularity, the hair was suffered to grow, as was the case with Absalom, (2 Samuel 14:26) but the traditional law of the Jews on the subject was strict.
It is a shame unto him - It is improper and disgraceful, dressed, frizzled and curled hair, which shallow and effeminate men might have affected in that time, as they do in this. Perhaps there is not a sight more ridiculous in the eye of common sense than a high-dressed, curled, cued, and powdered head, with which the operator must have taken considerable pains, and the silly patient lost much time and comfort in submitting to what all but senseless custom must call an indignity and degradation. It is doing that which almost universal custom has said appropriately belongs to the female sex.
1 Cor. 11:15 But if a woman have long hair, it is a glory to her: for her hair is given her for a covering.
IF – notice it is not mandatory for her, but if she chooses to have long hair it is a glory for her.
It is a glory to her - It is an ornament and adorning.
For a covering - Veil. It is given to her as a sort of natural veil, and to indicate the modesty of her wearing a veil. It answered the purposes of a veil when it was suffered to grow long, and to spread over the shoulders and over parts of the face, before the arts of dress were invented or needed.
The value which eastern females put on their long hair may be learned from the fact that when Ptolemy Euergetes, king of Egypt, was about to march against Seleucus Callinicus, his queen Berenice vowed, as the most precious sacrifice which she could make, to cut off and consecrate her hair if he returned in safety.
The women nourish their hair with great fondness, which they lengthen by tresses and tufts of silk, down to the heels. The young men who wear their hair in the East are looked upon as effeminate and infamous.
The veil of the Hindoo women is nothing more than the garment brought over the face, which is always very carefully done by the higher classes of women when they appear in the streets.
1 Cor. 11:16 But if any man seem to be contentious, we have no such custom, neither the churches of God.
But if any man seem to be contentious – Paul states: “If any man, any teacher, or others, is disposed to be strenuous about this, or to make it a matter of difficulty; if he is disposed to call in question my reasoning, and to dispute my premises and the considerations which I have advanced, and to maintain still that it is proper for women to appear unveiled in public, I would add, that in Judea we have no such custom, neither does it prevail among any of the churches. This, therefore, would be a sufficient reasons why it should not be done in Corinth, even if the abstract reasoning should not convince them of the impropriety. It would be singular; would be contrary to the usual custom; would offend the prejudices of many; and should, therefore, be avoided."
The fear of giving offence, should lead you to discountenance and disapprove the custom of your females appearing in public without their veil (with hair on their heads vs no hair at all,) the female should be modest and reserved.
As a woman who dresses loosely or fantastically, even in the present day, is considered a disgrace to her husband, because suspected to be not very sound in her morals; so in those ancient times, a woman appearing without a veil would be considered in the same light.
I hope this enlightens the meaning and teaching. If you have chosen to wear long hair to glorify your Savior, I am sure He has taken notice of it and accounted it to your glory. But if you choose to shorten your hair (not liken to a man) it is not to your dishonor, it just isn’t to your glory. Bottom line it is your choose judge in yourselves for YOU are the only one held accountable in all your chooses.
A Memorial before G-d
Acts 9, Cornelius, a centurion of the band called the Italian band. His name is a Latin name, and shows that the man was doubtless a Roman, a gentile, a religious man, or a pious man. The original expresses the idea of good reputation, well received, or of high standing among the people, one who maintained the worship of
G-d.
Cornelius was a very generous man that gave much alms, and he was in the regular habit of praying to G-d. It is evident here that Cornelius instructed his family, and exerted his influence to train them in the fear of G-d. True piety will always lead a man to seek the salvation of his family.
In a vision around 3 p.m. an angel was sent to signify to Cornelius that his alms were accepted by G-d as an evidence of his piety, and to direct him to send for Peter to instruct him in the way of salvation. The importance of the occasion was the introduction of the gospel to a Gentile, and hence to the entire Gentile world.
At the suddenness and unexpected character of the vision he became frighten and the angel said to him:
Thy prayers and thine alms are come up for a memorial before G-d.
Though he had not offered sacrifice according to the Jewish Laws--though he had not been circumcised--yet, having acted according to the light which he had, his prayers were heard, and his alms accepted. This was done in accordance with the general principle of the Divine administration, that G-d prefers the offering of the heart, to external forms; the expressions of love, to sacrifice without it.
This is the first time recorded that the Father acknowledged publicly prayers and alms from a Gentile!
It should be remembered, however, that Cornelius was not depending on external morality. His heart was in the work of religion. It should be remembered, further, that he was ready to receive the gospel when it was offered to him, and to become a Christian. In this there was an important difference between him and those who are depending for salvation on their morality in Christian lands. Such men are apt to defend themselves by the example of Cornelius, and to suppose that as he was accepted before he embraced the gospel, so they may be without embracing it.
But there is an important difference in the two cases.
1. There is no evidence that Cornelius was depending on external morality for salvation. His offering was that of the heart, and not merely an external offering. Moral men in Christian lands depend on their external morality in the sight of men. But G-d looks upon the heart.
2. Cornelius did not rely on his morality at all. His was a work of religion. He feared G-d; he prayed to Him; he exerted his influence to bring his family to the same state. Moral men do neither. All their works they do to be "seen of men;" and in their heart there is "no good thing towards the L-rd G-d of Israel." 1 Kings 14:13; 2 Chronicles 19:3. Who hears of a man that "fears G-d," and that prays, and that instructs his household in religion, that depends on his morality for salvation?
3. Cornelius was disposed to do the will of G-d, as far as it was made known to him. Where this exists there is religion. The moral man is not.
4. Cornelius was willing to embrace a Savior, when he was made known to him. The moral man is not. He hears of a Savior with unconcern; he listens to the message of G-d's mercy from year to year without embracing it. In all this there is an important difference between him and the Roman centurion; and while we hope there may be many in pagan lands who are in the same state of mind that he was --disposed to do the will of G-d as far as made known, and therefore accepted and saved by His mercy in the Y’Shua HaMashiach--yet this cannot be adduced to encourage the hope of salvation in those who do know His will, and yet will not do it.
He that believed the promise of the Messiah must now believe the performance of that promise. It was an honor to the apostle Peter that he must preach that which an angel might not, so it was a further honor that an angel was dispatched on purpose from heaven to order him to be sent for. To bring a faithful minister and a willing people together is a work worthy of an angel, and what therefore the greatest of men should be glad to be employed in.
G-d.
Cornelius was a very generous man that gave much alms, and he was in the regular habit of praying to G-d. It is evident here that Cornelius instructed his family, and exerted his influence to train them in the fear of G-d. True piety will always lead a man to seek the salvation of his family.
In a vision around 3 p.m. an angel was sent to signify to Cornelius that his alms were accepted by G-d as an evidence of his piety, and to direct him to send for Peter to instruct him in the way of salvation. The importance of the occasion was the introduction of the gospel to a Gentile, and hence to the entire Gentile world.
At the suddenness and unexpected character of the vision he became frighten and the angel said to him:
Thy prayers and thine alms are come up for a memorial before G-d.
Though he had not offered sacrifice according to the Jewish Laws--though he had not been circumcised--yet, having acted according to the light which he had, his prayers were heard, and his alms accepted. This was done in accordance with the general principle of the Divine administration, that G-d prefers the offering of the heart, to external forms; the expressions of love, to sacrifice without it.
This is the first time recorded that the Father acknowledged publicly prayers and alms from a Gentile!
It should be remembered, however, that Cornelius was not depending on external morality. His heart was in the work of religion. It should be remembered, further, that he was ready to receive the gospel when it was offered to him, and to become a Christian. In this there was an important difference between him and those who are depending for salvation on their morality in Christian lands. Such men are apt to defend themselves by the example of Cornelius, and to suppose that as he was accepted before he embraced the gospel, so they may be without embracing it.
But there is an important difference in the two cases.
1. There is no evidence that Cornelius was depending on external morality for salvation. His offering was that of the heart, and not merely an external offering. Moral men in Christian lands depend on their external morality in the sight of men. But G-d looks upon the heart.
2. Cornelius did not rely on his morality at all. His was a work of religion. He feared G-d; he prayed to Him; he exerted his influence to bring his family to the same state. Moral men do neither. All their works they do to be "seen of men;" and in their heart there is "no good thing towards the L-rd G-d of Israel." 1 Kings 14:13; 2 Chronicles 19:3. Who hears of a man that "fears G-d," and that prays, and that instructs his household in religion, that depends on his morality for salvation?
3. Cornelius was disposed to do the will of G-d, as far as it was made known to him. Where this exists there is religion. The moral man is not.
4. Cornelius was willing to embrace a Savior, when he was made known to him. The moral man is not. He hears of a Savior with unconcern; he listens to the message of G-d's mercy from year to year without embracing it. In all this there is an important difference between him and the Roman centurion; and while we hope there may be many in pagan lands who are in the same state of mind that he was --disposed to do the will of G-d as far as made known, and therefore accepted and saved by His mercy in the Y’Shua HaMashiach--yet this cannot be adduced to encourage the hope of salvation in those who do know His will, and yet will not do it.
He that believed the promise of the Messiah must now believe the performance of that promise. It was an honor to the apostle Peter that he must preach that which an angel might not, so it was a further honor that an angel was dispatched on purpose from heaven to order him to be sent for. To bring a faithful minister and a willing people together is a work worthy of an angel, and what therefore the greatest of men should be glad to be employed in.
Saul (Paul) the Persecutor
[Acts 8:3] As for Saul, he made havock of the church, entering into every house, and haling men and women committed them to prison.
He made havoc - This word is commonly applied to wild beasts, to lions, wolves, etc., and denotes the devastations which they commit. Saul raged against the Messianic church like a wild beast--a strong expression, denoting the zeal and fury with which he engaged in persecution.
Committed them to prison - The Sanhedrim had not power to put them to death, John 18:31, but they had power to imprison; and they resolved, it seems, to exercise this power to the utmost. Paul frequently refers to his zeal in persecuting the Messianic church, 26:10, 11; Galatians 1:13. It may be remarked here, that there never was a persecution commenced with more flattering prospects to the persecutors. Saul, the principal agent, was young, zealous, learned, and clothed with power. He showed afterwards that he had talents fitted for any station; and zeal that tired with no effort and that was appalled by no obstacle. With this talent he entered on his work. Believers were few and feeble. They were scattered and unarmed. They were unprotected by any civil power, and exposed, therefore, to the full blaze and rage of persecution. That the Messianic church was not destroyed was owing to the protection of G-d--a protection that not only secured its existence, but which extended its influence and power, by means of this very persecution, far abroad on the earth.
[4] Therefore they that were scattered abroad went every where preaching the word.
Preaching the word - Greek, Evangelizing, or announcing the good news of the message of mercy, or the word of G-d. It is not the usual word which is rendered preach, but means simply announcing the good news of salvation. There is no evidence, nor is there any probability, that all these persons were ordained to preach. They were manifestly common Believers who were scattered by the persecution; and the meaning is, that they communicated to their fellow-men in conversation, wherever they met them--and probably in the Synagogues, where all Jews had a right to speak--the glad tidings that the Messiah had come. It is not said that they set themselves up for public teachers; or that they administered baptism; or that they founded Messianic churches; but they proclaimed everywhere the news that a Savior had come. Their hearts were full of it. Out of the abundance of the heart the mouth speaks; and they made the truth known to all whom they met.
It should be the great object of all Believers to make the Savior known everywhere. By their lives, conversation, and pious exhortations and entreaties, they should beseech dying sinners to be reconciled to G-d. And especially should this be done when they are traveling. Believers, when away from home, seem almost to imagine that they lay aside the obligations of religion. But the example of Y’Shua and His early disciples has taught us that this is the very time to attempt to do good.
[9:4] And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me?
Fell – He was astonished and overcome by the sudden flash of light, notice it did not say he was upon a horse. In 26:14, it is said that they all fell to the earth at the appearance of the light. They were immediately smitten to the ground together. This was before the voice spoke to Saul.
Voice - It was manifestly regarded as a message to Saul. The light appeared, and the voice spoke to him. The whole company heard a voice, but did not distinguish it as addressed particularly to Saul, for they all were in pursuit.
Why persecutes thou Me - The design was to convert an infuriated persecutor, and to make him a Messianic Believer. To do this, it was necessary that he should see the Y’Shua HaMashiach. The design was, further, to make him an eminent instrument in carrying the gospel to the Gentiles (whom will now be allowed into the Messianic fellowship, down the road they well separate and be called Christians taking on the Greek form. That was not G-d’s idea; He wanted them to work together. The Jews were to teach the Gentiles for they are His priest.) It is important to remember Paul was sent to the Gentiles and that is whom he is speaking to – many make doctrines out of what Paul said not remembering he is not speaking to the Jews who already understood what the teaching was about. That is where one needs to know the times and customs to get the proper meaning.
V. 5 Against the pricks - The word translated "pricks" here means, properly, any sharp point which will pierce or puncture, as the sting of a bee. But it commonly means an ox-goad, a sharp piece of iron stuck into the end of a stick, with which the ox is urged on. These goads, among the Hebrews, were made very large. Thus Shamgar slew six hundred men with one of them, Judges 3:31: Comp. 1 Samuel 13:21. The expression, "to kick against the prick," or the goad, is derived from the action of a stubborn and unyielding ox, kicking against the goad. And as the ox would injure no one by it but himself--as he would gain nothing--it comes to denote an stubborn and unruly nature and course of conduct, opposing motives to good conduct; resisting the authority of Him who has a right to command; and opposing the leadings of Providence, to the injury of him who makes the resistance. It denotes rebellion against lawful authority, and thus getting into greater difficulty by attempting to oppose the commands to duty. This is the condition of every sinner. If men wish to be happy, they should cheerfully submit to the authority of G-d. They should not rebel against the dealings of Providence. They should not murmur against their Creator. They should not resist the claims of their consciences. By all this they would only injure themselves. No man can resist G-d, or His own conscience, and be happy.
[7] And the men which journeyed with him stood speechless, hearing a voice, but seeing no man.
Stood speechless - In this place the historian is speaking of what occurred after the first alarm. There is no doubtfulness that they rose from the ground immediately, and surveyed the scene with silent amazement and alarm. The word speechless properly denotes those who are so astonished or so stupefied as to be unable to speak.
Voice - Hearing a sound or noise. In 22:9 says the rest did not understand in the sense of understanding the words.
[9] And he was three days without sight, and neither did eat nor drink.
This effect is caused by the intense action of the light on the optic nerve, or sometimes from a disorder of the brain. He was brought to the dust, and left to three painful days of darkness and suspense, before it was told him what he was to do.
This state of darkness was necessary to humble him, to view his past life; his great sins; the sudden change in his views; his total absorption in the vision; perhaps also his grief at the loss of his sight, would all fill his mind, and indispose him to partake of food. Great grief always produces this effect.
[18] And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized.
Fell from his eyes - The effect was such as would take place if some dark, impervious substance had been placed before the eyes, and had been suddenly removed. The word translated scales is used nowhere else in the New Testament. It means, properly, the small crust or layer which composes a part of the covering of a fish, and also any thin layer or leaf exfoliated or separated; as scales of iron, bone, or a piece of bark. It is mentioned in the future that G-d would remove the scales off His people’s eyes, and then they would believe in the Messiah.
And was baptized - In this he followed the example of all the early converts to Messianic. Notice a ‘disciple’ baptized him not an ‘apostle.’
Paul was called to the Gentiles which are the nations; all who were not Jews. This was the principal employment of Paul.
He made havoc - This word is commonly applied to wild beasts, to lions, wolves, etc., and denotes the devastations which they commit. Saul raged against the Messianic church like a wild beast--a strong expression, denoting the zeal and fury with which he engaged in persecution.
Committed them to prison - The Sanhedrim had not power to put them to death, John 18:31, but they had power to imprison; and they resolved, it seems, to exercise this power to the utmost. Paul frequently refers to his zeal in persecuting the Messianic church, 26:10, 11; Galatians 1:13. It may be remarked here, that there never was a persecution commenced with more flattering prospects to the persecutors. Saul, the principal agent, was young, zealous, learned, and clothed with power. He showed afterwards that he had talents fitted for any station; and zeal that tired with no effort and that was appalled by no obstacle. With this talent he entered on his work. Believers were few and feeble. They were scattered and unarmed. They were unprotected by any civil power, and exposed, therefore, to the full blaze and rage of persecution. That the Messianic church was not destroyed was owing to the protection of G-d--a protection that not only secured its existence, but which extended its influence and power, by means of this very persecution, far abroad on the earth.
[4] Therefore they that were scattered abroad went every where preaching the word.
Preaching the word - Greek, Evangelizing, or announcing the good news of the message of mercy, or the word of G-d. It is not the usual word which is rendered preach, but means simply announcing the good news of salvation. There is no evidence, nor is there any probability, that all these persons were ordained to preach. They were manifestly common Believers who were scattered by the persecution; and the meaning is, that they communicated to their fellow-men in conversation, wherever they met them--and probably in the Synagogues, where all Jews had a right to speak--the glad tidings that the Messiah had come. It is not said that they set themselves up for public teachers; or that they administered baptism; or that they founded Messianic churches; but they proclaimed everywhere the news that a Savior had come. Their hearts were full of it. Out of the abundance of the heart the mouth speaks; and they made the truth known to all whom they met.
It should be the great object of all Believers to make the Savior known everywhere. By their lives, conversation, and pious exhortations and entreaties, they should beseech dying sinners to be reconciled to G-d. And especially should this be done when they are traveling. Believers, when away from home, seem almost to imagine that they lay aside the obligations of religion. But the example of Y’Shua and His early disciples has taught us that this is the very time to attempt to do good.
[9:4] And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me?
Fell – He was astonished and overcome by the sudden flash of light, notice it did not say he was upon a horse. In 26:14, it is said that they all fell to the earth at the appearance of the light. They were immediately smitten to the ground together. This was before the voice spoke to Saul.
Voice - It was manifestly regarded as a message to Saul. The light appeared, and the voice spoke to him. The whole company heard a voice, but did not distinguish it as addressed particularly to Saul, for they all were in pursuit.
Why persecutes thou Me - The design was to convert an infuriated persecutor, and to make him a Messianic Believer. To do this, it was necessary that he should see the Y’Shua HaMashiach. The design was, further, to make him an eminent instrument in carrying the gospel to the Gentiles (whom will now be allowed into the Messianic fellowship, down the road they well separate and be called Christians taking on the Greek form. That was not G-d’s idea; He wanted them to work together. The Jews were to teach the Gentiles for they are His priest.) It is important to remember Paul was sent to the Gentiles and that is whom he is speaking to – many make doctrines out of what Paul said not remembering he is not speaking to the Jews who already understood what the teaching was about. That is where one needs to know the times and customs to get the proper meaning.
V. 5 Against the pricks - The word translated "pricks" here means, properly, any sharp point which will pierce or puncture, as the sting of a bee. But it commonly means an ox-goad, a sharp piece of iron stuck into the end of a stick, with which the ox is urged on. These goads, among the Hebrews, were made very large. Thus Shamgar slew six hundred men with one of them, Judges 3:31: Comp. 1 Samuel 13:21. The expression, "to kick against the prick," or the goad, is derived from the action of a stubborn and unyielding ox, kicking against the goad. And as the ox would injure no one by it but himself--as he would gain nothing--it comes to denote an stubborn and unruly nature and course of conduct, opposing motives to good conduct; resisting the authority of Him who has a right to command; and opposing the leadings of Providence, to the injury of him who makes the resistance. It denotes rebellion against lawful authority, and thus getting into greater difficulty by attempting to oppose the commands to duty. This is the condition of every sinner. If men wish to be happy, they should cheerfully submit to the authority of G-d. They should not rebel against the dealings of Providence. They should not murmur against their Creator. They should not resist the claims of their consciences. By all this they would only injure themselves. No man can resist G-d, or His own conscience, and be happy.
[7] And the men which journeyed with him stood speechless, hearing a voice, but seeing no man.
Stood speechless - In this place the historian is speaking of what occurred after the first alarm. There is no doubtfulness that they rose from the ground immediately, and surveyed the scene with silent amazement and alarm. The word speechless properly denotes those who are so astonished or so stupefied as to be unable to speak.
Voice - Hearing a sound or noise. In 22:9 says the rest did not understand in the sense of understanding the words.
[9] And he was three days without sight, and neither did eat nor drink.
This effect is caused by the intense action of the light on the optic nerve, or sometimes from a disorder of the brain. He was brought to the dust, and left to three painful days of darkness and suspense, before it was told him what he was to do.
This state of darkness was necessary to humble him, to view his past life; his great sins; the sudden change in his views; his total absorption in the vision; perhaps also his grief at the loss of his sight, would all fill his mind, and indispose him to partake of food. Great grief always produces this effect.
[18] And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized.
Fell from his eyes - The effect was such as would take place if some dark, impervious substance had been placed before the eyes, and had been suddenly removed. The word translated scales is used nowhere else in the New Testament. It means, properly, the small crust or layer which composes a part of the covering of a fish, and also any thin layer or leaf exfoliated or separated; as scales of iron, bone, or a piece of bark. It is mentioned in the future that G-d would remove the scales off His people’s eyes, and then they would believe in the Messiah.
And was baptized - In this he followed the example of all the early converts to Messianic. Notice a ‘disciple’ baptized him not an ‘apostle.’
Paul was called to the Gentiles which are the nations; all who were not Jews. This was the principal employment of Paul.
Highway of Holiness
[Isa. 35:8] And an highway shall be there, and a way, and it shall be called The way of holiness; the unclean shall not pass over it; but it shall be for those: the wayfaring men, though fools, shall not err therein.
The Highway of Holiness - Today, we take good roads for granted. But in the ancient world, a good road - a highway - was an amazing blessing for travel, progress, and business. Isaiah announces that in the ministry of the Messiah, there will be a wonderful highway, a road, known as the Highway of Holiness.
The Hebrew word for highway indicates what our English word literally says: "a high-way." It speaks of a raised road, lifted above the ground. It is a high, glorious road to travel on!
The construction of this Highway of Holiness was the greatest engineering feat ever accomplished. "Engineering has done much to tunnel mountains, and bridge abysses; but the greatest triumph of engineering is that which made a way from sin to holiness, from death to life, from condemnation to perfection. Who could make a road over the mountains of our iniquities but Almighty G-d? None but the L-rd of love would have wished it; none but the G-d of wisdom could have devised it; none but the G-d of power could have carried it out."
The unclean shall not pass over it: This highway isn't for everyone. It has a "toll booth," but you can't make it on this highway by paying your way. You are only allowed on this highway if you are cleansed by the great work of the Messiah.
Whoever walks the road, although a fool shall not go astray: When we stick on G-d's Highway of Holiness, even though His work in us isn't complete yet - we may still be in some ways a fool - yet we are safe because we are on His highway! There are guardrails on the dangerous curves, and He keeps us from falling off as He develops the wisdom and maturity in us that will also keep us on the highway.
No lion shall be there: As we stay on God's Highway of Holiness, we are protected from the attacks of the lion. Though your adversary the devil walks about like a roaring lion, seeking whom he may devour (1 Peter 5:8), that lion has never yet devoured anyone who stayed on the road. The promise is sure, no lion shall be there! It shall not be found there!
We use this Highway of Holiness to come to where G-d lives and reigns - and we come there with singing and sorrow and sighing shall flee away. G-d can put a song in our heart as we travel on His Highway of Holiness!
We can know some of this now, but we aren't at our destination on the Highway of Holiness yet. But when we arrive there, G-d will wipe away every tear from their eyes; there shall be no more death, nor sorrow, nor crying. There shall be no more pain, for the former things have passed away. (Revelation 21:4).
It is as if we come to G-d barren, dry, blind, deaf, weak, and crippled. Then the miraculous power of Y’Shua comes to change us, heal us, and provide for us. That isn't the end of G-d's work though; He then goes on to make a Highway of Holiness that the transformed man can walk on. The highway would be helpful to one who was barren, dry, blind, deaf, weak, and crippled; but when the highway is provided for the one who is healed and provided for as we are in Y’Shua, the blessing is even more amazing.
Are you on that Highway?
Are you making progress on it?
Are you enjoying the travel?
Are you inviting others to join you?
The Highway of Holiness - Today, we take good roads for granted. But in the ancient world, a good road - a highway - was an amazing blessing for travel, progress, and business. Isaiah announces that in the ministry of the Messiah, there will be a wonderful highway, a road, known as the Highway of Holiness.
The Hebrew word for highway indicates what our English word literally says: "a high-way." It speaks of a raised road, lifted above the ground. It is a high, glorious road to travel on!
The construction of this Highway of Holiness was the greatest engineering feat ever accomplished. "Engineering has done much to tunnel mountains, and bridge abysses; but the greatest triumph of engineering is that which made a way from sin to holiness, from death to life, from condemnation to perfection. Who could make a road over the mountains of our iniquities but Almighty G-d? None but the L-rd of love would have wished it; none but the G-d of wisdom could have devised it; none but the G-d of power could have carried it out."
The unclean shall not pass over it: This highway isn't for everyone. It has a "toll booth," but you can't make it on this highway by paying your way. You are only allowed on this highway if you are cleansed by the great work of the Messiah.
Whoever walks the road, although a fool shall not go astray: When we stick on G-d's Highway of Holiness, even though His work in us isn't complete yet - we may still be in some ways a fool - yet we are safe because we are on His highway! There are guardrails on the dangerous curves, and He keeps us from falling off as He develops the wisdom and maturity in us that will also keep us on the highway.
No lion shall be there: As we stay on God's Highway of Holiness, we are protected from the attacks of the lion. Though your adversary the devil walks about like a roaring lion, seeking whom he may devour (1 Peter 5:8), that lion has never yet devoured anyone who stayed on the road. The promise is sure, no lion shall be there! It shall not be found there!
We use this Highway of Holiness to come to where G-d lives and reigns - and we come there with singing and sorrow and sighing shall flee away. G-d can put a song in our heart as we travel on His Highway of Holiness!
We can know some of this now, but we aren't at our destination on the Highway of Holiness yet. But when we arrive there, G-d will wipe away every tear from their eyes; there shall be no more death, nor sorrow, nor crying. There shall be no more pain, for the former things have passed away. (Revelation 21:4).
It is as if we come to G-d barren, dry, blind, deaf, weak, and crippled. Then the miraculous power of Y’Shua comes to change us, heal us, and provide for us. That isn't the end of G-d's work though; He then goes on to make a Highway of Holiness that the transformed man can walk on. The highway would be helpful to one who was barren, dry, blind, deaf, weak, and crippled; but when the highway is provided for the one who is healed and provided for as we are in Y’Shua, the blessing is even more amazing.
Are you on that Highway?
Are you making progress on it?
Are you enjoying the travel?
Are you inviting others to join you?
Day of Judgment
[Isa. 30:27] Behold, the name of the LORD cometh from far, burning with his anger, and the burden thereof is heavy: his lips are full of indignation, and his tongue as a devouring fire:
[28] And his breath, as an overflowing stream, shall reach to the midst of the neck, to sift the nations with the sieve of vanity: and there shall be a bridle in the jaws of the people, causing them to err.
[29] Ye shall have a song, as in the night when a holy solemnity is kept; and gladness of heart, as when one goeth with a pipe to come into the mountain of the LORD, to the mighty One of Israel.
[30] And the LORD shall cause his glorious voice to be heard, and shall shew the lighting down of his arm, with the indignation of his anger, and with the flame of a devouring fire, with scattering, and tempest, and hailstones.
1 John 4:17 expresses the same idea: Love has been perfected among us in this: that we may have boldness in the Day of Judgment; because as He is, so are we in this world. Boldness and joy in the Day of Judgment are precious gifts from
G-d.
One day, the G-dless powers of the earth will find themselves caught like Judah (Isaiah 8:8) in a rising tide, and drawn by G-d's bridle to their destruction. However, the grave of the oppressors on that Day of Judgment will not be the Red Sea.
G-d promises His people will have gladness in the Day of Judgment. Behold, the name of the L-rd comes from afar, burning with His anger and His burden is heavy; His lips are full of indignation, and His tongue like a devouring fire. His breath is like an overflowing stream, which reaches up to the neck, to sift the nations with the sieve of futility; and there shall be a bridle in the jaws of the people, causing them to err.
You shall have a song as in the night when a Holy Festival is kept, (Passover) and gladness of heart as when one goes with a flute, to come into the mountain of the L-rd, to the Mighty One of Israel.
To sift the nations with the sieve of uselessness, however, G-d's people do not need to fear: You shall have a song . . . and gladness of heart as when one goes with a flute, to come into the mountain of the L-rd.
The L-rd will cause His glorious voice to be heard, and show the descent of His arm, with the indignation of His anger and the flame of a devouring fire, with scattering, tempest, and hailstones.
When we understand how G-d's perfect judgment exalts His justice and His righteousness, we see the glory of the judgment of the L-rd. The L-rd's people will be safe in His Day: their part will be to sing amid the judgments of G-d. So then, nations in the here and now, they will be shattered, Judah will sing, the funeral pyre is ready and so is the fire.
Nothing is more forcefully taught in both the Old Testament and the New Testament than the ultimate promise of Almighty G-d to "judge the world in righteousness, by that Man whom He has appointed, whereof He hath given assurance unto all men, in that He hath raised him from the dead" (Acts 17:31).
What a day that will be when my Savior I shall see!!!
[28] And his breath, as an overflowing stream, shall reach to the midst of the neck, to sift the nations with the sieve of vanity: and there shall be a bridle in the jaws of the people, causing them to err.
[29] Ye shall have a song, as in the night when a holy solemnity is kept; and gladness of heart, as when one goeth with a pipe to come into the mountain of the LORD, to the mighty One of Israel.
[30] And the LORD shall cause his glorious voice to be heard, and shall shew the lighting down of his arm, with the indignation of his anger, and with the flame of a devouring fire, with scattering, and tempest, and hailstones.
1 John 4:17 expresses the same idea: Love has been perfected among us in this: that we may have boldness in the Day of Judgment; because as He is, so are we in this world. Boldness and joy in the Day of Judgment are precious gifts from
G-d.
One day, the G-dless powers of the earth will find themselves caught like Judah (Isaiah 8:8) in a rising tide, and drawn by G-d's bridle to their destruction. However, the grave of the oppressors on that Day of Judgment will not be the Red Sea.
G-d promises His people will have gladness in the Day of Judgment. Behold, the name of the L-rd comes from afar, burning with His anger and His burden is heavy; His lips are full of indignation, and His tongue like a devouring fire. His breath is like an overflowing stream, which reaches up to the neck, to sift the nations with the sieve of futility; and there shall be a bridle in the jaws of the people, causing them to err.
You shall have a song as in the night when a Holy Festival is kept, (Passover) and gladness of heart as when one goes with a flute, to come into the mountain of the L-rd, to the Mighty One of Israel.
To sift the nations with the sieve of uselessness, however, G-d's people do not need to fear: You shall have a song . . . and gladness of heart as when one goes with a flute, to come into the mountain of the L-rd.
The L-rd will cause His glorious voice to be heard, and show the descent of His arm, with the indignation of His anger and the flame of a devouring fire, with scattering, tempest, and hailstones.
When we understand how G-d's perfect judgment exalts His justice and His righteousness, we see the glory of the judgment of the L-rd. The L-rd's people will be safe in His Day: their part will be to sing amid the judgments of G-d. So then, nations in the here and now, they will be shattered, Judah will sing, the funeral pyre is ready and so is the fire.
Nothing is more forcefully taught in both the Old Testament and the New Testament than the ultimate promise of Almighty G-d to "judge the world in righteousness, by that Man whom He has appointed, whereof He hath given assurance unto all men, in that He hath raised him from the dead" (Acts 17:31).
What a day that will be when my Savior I shall see!!!
Hypocrites Playing Church
[Acts 8:9] But there was a certain man, called Simon, which beforetime in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one:
But there was a certain man, called Simon - The Fathers have written much respecting this man, and have given strange accounts of him; but nothing more is certainly known of him than is stated in this place. Simon Magus was probably a Jew or a Samaritan, who had addicted himself to the arts of magic, and who was much celebrated for it. He had studied philosophy in Alexandria in Egypt and then lived at Samaria. After he was cut off from the hope of adding to his other powers the power of working miracles, the Fathers say that he fell into many errors, and became the founder of the sect of the Simonians. They accused him of affirming that he came down as the Father in respect to the Samaritans; the Son in respect to the Jews; and the Holy Spirit in respect to the Gentiles, He did not acknowledge the Messiah to be the Son of G-d, but a rival, and pretended himself to be Messiah. He rejected the Law of Moses. Many other things are affirmed of him, which rest on doubtful authority. He seems to have become an enemy to Messianic; though he was willing then to avail himself of some of its doctrines in order to advance his own interests. The account that he came to a tragically death at Rome; that he was honored as a deity by the Roman senate; and that a statue was erected to his memory in the isle of Tiber, is now generally rejected. His end is not known.
Beforetime - The practice of magic, or sorcery, was common at that time, and in all the ancient nations.
Used sorcery - Exercising the arts of the Magi, or Magicians; hence the name Simon Magus. The ancient Magi had their rise in Persia, and were at first addicted to the study of philosophy, astronomy, medicine, etc. This name came afterwards to signify those who made use of the knowledge of these arts for the purpose of imposing on mankind--astrologers, soothsayers, necromancers, fortune-tellers, etc. Such persons pretended to predict future events by the positions of the stars, and to cure diseases by incantations, etc. See Isaiah 2:6; see also Daniel 1:20; 2:2. It was expressly forbidden the Jews to consult such persons on pain of death, Leviticus 19:31; 20:6. In these arts Simon had been eminently successful. The reasons which influenced Simon to make a profession of religion seem to have been these:
1. An impression that Messianic was true. He seems to have been convinced of this by the miracles of Philip.
2. The fact that many others were becoming Believers; and he went in with the multitude. This is often the case in revivals of religion.
3. He had no religion; but it is clear in verses 20, 21, that he was willing to make use of Messianic to advance his own power, influence, and popularity--a thing which multitudes of men of the same mind with Simon Magus have been willing since to do.
And wondered - This is the same word that is translated bewitched in verses 9, 11. It means that he was amazed that Philip could really perform so much greater miracles than he had even pretended to. Hypocrites will sometimes be greatly attentive to the external duties of religion, and will be greatly surprised at what is done by G-d for the salvation of sinners.
Vs. 18 He offered them money - He had had a remarkable influence over the Samaritans, and he saw that the possession of this power would perpetuate and increase his influence. Men commonly employ the tricks of legerdemain for the purpose of making money; and it seems probable that such had been the design of Simon. He saw that if he could communicate to others this power, if he could confer on them the talent of speaking other languages, it might be turned to vast account, and he sought therefore to purchase it of the apostles. From this act of Simon we have derived our word simony, to denote the buying and selling of religious advancement, leadership offices, where religion is supported by the state. This act of Simon shows conclusively that he was influenced by improper motives in becoming connected with the Messianic church.
Reader, is your heart right with G-d? Are your motives pure--and does G-d see there the exercise of holy, sincere, and benevolent affections towards Him? G-d knows the motives; and with unerring certainty He will judge; and with unerring justice He will fix our doom, according to the affections of the heart.
But there was a certain man, called Simon - The Fathers have written much respecting this man, and have given strange accounts of him; but nothing more is certainly known of him than is stated in this place. Simon Magus was probably a Jew or a Samaritan, who had addicted himself to the arts of magic, and who was much celebrated for it. He had studied philosophy in Alexandria in Egypt and then lived at Samaria. After he was cut off from the hope of adding to his other powers the power of working miracles, the Fathers say that he fell into many errors, and became the founder of the sect of the Simonians. They accused him of affirming that he came down as the Father in respect to the Samaritans; the Son in respect to the Jews; and the Holy Spirit in respect to the Gentiles, He did not acknowledge the Messiah to be the Son of G-d, but a rival, and pretended himself to be Messiah. He rejected the Law of Moses. Many other things are affirmed of him, which rest on doubtful authority. He seems to have become an enemy to Messianic; though he was willing then to avail himself of some of its doctrines in order to advance his own interests. The account that he came to a tragically death at Rome; that he was honored as a deity by the Roman senate; and that a statue was erected to his memory in the isle of Tiber, is now generally rejected. His end is not known.
Beforetime - The practice of magic, or sorcery, was common at that time, and in all the ancient nations.
Used sorcery - Exercising the arts of the Magi, or Magicians; hence the name Simon Magus. The ancient Magi had their rise in Persia, and were at first addicted to the study of philosophy, astronomy, medicine, etc. This name came afterwards to signify those who made use of the knowledge of these arts for the purpose of imposing on mankind--astrologers, soothsayers, necromancers, fortune-tellers, etc. Such persons pretended to predict future events by the positions of the stars, and to cure diseases by incantations, etc. See Isaiah 2:6; see also Daniel 1:20; 2:2. It was expressly forbidden the Jews to consult such persons on pain of death, Leviticus 19:31; 20:6. In these arts Simon had been eminently successful. The reasons which influenced Simon to make a profession of religion seem to have been these:
1. An impression that Messianic was true. He seems to have been convinced of this by the miracles of Philip.
2. The fact that many others were becoming Believers; and he went in with the multitude. This is often the case in revivals of religion.
3. He had no religion; but it is clear in verses 20, 21, that he was willing to make use of Messianic to advance his own power, influence, and popularity--a thing which multitudes of men of the same mind with Simon Magus have been willing since to do.
And wondered - This is the same word that is translated bewitched in verses 9, 11. It means that he was amazed that Philip could really perform so much greater miracles than he had even pretended to. Hypocrites will sometimes be greatly attentive to the external duties of religion, and will be greatly surprised at what is done by G-d for the salvation of sinners.
Vs. 18 He offered them money - He had had a remarkable influence over the Samaritans, and he saw that the possession of this power would perpetuate and increase his influence. Men commonly employ the tricks of legerdemain for the purpose of making money; and it seems probable that such had been the design of Simon. He saw that if he could communicate to others this power, if he could confer on them the talent of speaking other languages, it might be turned to vast account, and he sought therefore to purchase it of the apostles. From this act of Simon we have derived our word simony, to denote the buying and selling of religious advancement, leadership offices, where religion is supported by the state. This act of Simon shows conclusively that he was influenced by improper motives in becoming connected with the Messianic church.
Reader, is your heart right with G-d? Are your motives pure--and does G-d see there the exercise of holy, sincere, and benevolent affections towards Him? G-d knows the motives; and with unerring certainty He will judge; and with unerring justice He will fix our doom, according to the affections of the heart.
Rise up and walk
[Acts 3:6] Then Peter said, Silver and gold have I none; but such as I have give I thee: In the name of Y’Shua Messiah of Nazareth rise up and walk.Silver and gold have I none - The man had asked for money; Peter assures him that he had not that to give; it was done, however, in such a way as to show his willingness to aid him, if he had possessed it.
Such as I have - Such as is in my power. It is not to be supposed that he meant to say that he originated this power himself, but only that it was entrusted to him. He immediately adds that it was derived solely from the Messiah.
In the name - 4:10. In Mark 16:17, 18, it is said, "These signs shall follow them that believe; In My name shall they cast out devils, --they shall lay hands on the sick, and they shall recover." The expression means, by His authority, or in virtue of power derived from Him. We are here struck with a remarkable difference between the manner in which the Y’Shua wrought miracles, and that in which it was done by His apostles. He did it in His own name, and by virtue of His own power. He claimed dominion over disease and death. The apostles never attempted to perform a miracle by their own power. It was only in the name of Y’Shua; and this circumstance alone shows that there was a radical difference between the Messiah and all other prophets and teachers.
Of Nazareth - This was the name by which He was commonly known. By this name He had been designated among the Jews, and on the cross. It is by no means improbable that the man had heard of Him by this name; and it was important that he should understand that it was by the authority of Him who had been crucified as an impostor.
Rise up and walk - To do this would be evidence of signal power. It is remarkable that, in cases like this, they were commanded to do the thing at once. See similar cases in John 5:8; Matthew 9:6; 12:13. It would have been easy to allege that they had no power, that they were lame, or sick, or palsied, and could do nothing until
G-d should give them strength. But the command was to do the thing; nor did the Savior or the apostles stop to convince them that they could do nothing. They did not doubt that, if it were done, they would ascribe the power to G-d. Precisely like this is the condition of the sinner. G-d commands him to do the thing; to repent, and believe, and lead a holy life. It is not merely to attempt to do it; to make use of means; or to wait on Him; but it is actually to repent and believe the Scriptures. Where he may obtain power to do it is another question. It is easy for him to involve himself in difficulty, as it would have been in these cases. But the command of G-d is positive, and must be obeyed. If not obeyed, men must perish; just as this man would have been always lame if he had put forth no effort of his own. When done, a convicted sinner will do just as this man did, instinctively give all the praise to G-d, Acts 3:8.
All of Messianic Believers can do this, step out in faith and leave the results in His hands.
The Temple
Acts 3:1] Now Peter and John went up together into the temple at the hour of prayer, being the ninth hour The word Temple was given, not merely to the sacred edifice, or house itself, but to all the numerous chambers, courts, and rooms connected with it, on the top of Mount Moriah. The Temple itself was a small edifice, and was surrounded by courts and chambers half a mile in circumference. Into the sacred edifice itself our Savior never went. The high priest only went into the Holy of Holies, and that but once a year; and none but priests were permitted to enter the Holy Place. Our Savior was neither. He was of the tribe of Judah, and He consequently was allowed to enter no farther than the other Israelites into the Temple. The works that He is said to have performed in the Temple, therefore, are to be understood as having been performed in the courts surrounding the sacred edifice. These courts will now be described. The Temple was erected on Mount Moriah. The space on the summit of the mount was not, however, large enough for the buildings necessary to be erected. It was therefore enlarged by building high walls, from the valley below, and filling up the space within. One of these walls was six hundred feet in height. The ascent to the Temple was by high flights of steps. The entrance to the Temple, or to the courts on the top of the mount, was by nine gates, all of them extremely splendid. On every side they were thickly coated with gold and silver. The whole Temple, with all its courts, was surrounded by a wall about twenty-five feet in height. This was built on the wall raised from the base to the top of the mountain; so that from the top of it to the bottom, in a perpendicular descent, was in some places not far from six hundred feet. This was particularly the case on the south-east corner; and it was here, probably, that Satan wished our Savior to cast himself down. On the inside of this wall, between the gates, were piazzas, or covered porches. On the eastern, northern, and western sides there were two rows of these porches; on the south, three. These porches were covered walks, about twenty feet in width, paved with marble of different colors, with a flat roof of costly cedar, which was supported by pillars of solid marble, so large that three men could scarcely stretch their arms so as to meet around them. These walks or porches afforded a grateful shade and protection to the people in hot or stormy weather. The one on the east side was distinguished for its beauty, and was called Solomon's porch, John 10:23; Acts 3:11. It stood over the vast terrace or wall which Solomon had raised from the valley beneath, and which was the only thing of his work that remained in the sacred Temple.
When a person entered any of the gates into this space within the wall, he saw the Temple rising before him with great magnificence. But the space was not clear all the way up to it. Going forward, he came to another wall, inclosing considerable ground, considered more holy than the rest of the hill. The space between this first and second wall was called the court of the Gentiles. It was so called because Gentiles might come into it, but they could proceed no farther. On the second wall, and on the gates, were inscriptions in Hebrew, Greek, and Latin, forbidding any Gentile or unclean person from proceeding farther on pain of death: This court was not of equal dimensions all the way round the Temple. On the east, north, and west, it was quite narrow. On the south it was wide, occupying nearly half of the whole surface of the hill. In this court the Gentiles might come. Here was the place where much secular business was transacted. This was the place occupied by the buyers, and sellers, and the money-changers, and which Y’Shua purified by casting them out.
The enclosure within the second wall was nearly twice as long from east to west as from north to south. This enclosure was also divided. The eastern part of it was called the court of the women; so called because women might advance thus far, but no farther. This court was square. It was entered by three gates: one on the north, one on the east directly opposite to the beautiful gate, and one on the south. In passing from the court of the Gentiles to that of the women, it was necessary to ascend about nine feet by steps. This court of the women was enclosed with a double wall, with a space between the walls about fifteen feet in width, paved with marble. The inner of these two walls was much higher than the one outside. The court of the women was paved with marble. In the corners of that court were different structures for the various uses of the Temple. It was in this court that the Jews commonly worshipped. Here, probably, Peter and John, with others, went up to pray, Acts 3:1. Here, too, the Pharisee and publican prayed: the Pharisee near the gate that led forward to the Temple, the publican standing far off on the other side or the court, Luke 18:9-14. Paul also was seized here, and charged with defiling the Temple, by bringing the Gentiles into that holy place, Acts 21:26-30.
A high wall on the west side of the court of the women divided it from the court of the Israelites; so called because all the males of the Jews might advance there. To this court there was an ascent of fifteen steps. These steps were in the form of a half circle. The great gate to which these steps led was called the gate Nicanor. Besides this, there were three gates on each side, leading from the court of the women to the court of the Israelites.
Within the court of the Israelites was the court of the priests, separated by a wall about a foot and a half in height. Within that court was the altar of burnt offering, and the laver standing in front of it. Here the priests performed the daily service of the Temple. In this place, also, were accommodations for the priests, when not engaged in conducting the service of the Temple; and for the Levites, who conducted the music of the sanctuary.
The Temple, properly so called, stood within the court. It surpassed in splendor all the other buildings of the holy city; perhaps in magnificence unequalled in the world. It fronted the east, looking down through the gates Nicanor and the Beautiful Gate, and onward to the Mount of Olives. From the Mount of Olives on the east there was a beautiful and commanding view of the whole sacred edifice. It was there that our Savior sat, when the disciples directed his attention to the goodly stones with which the Temple was built, Mark 13:1. The entrance into the Temple itself was from the court of the priests, by an ascent of twelve steps. The porch in front of the Temple was a hundred and fifty feet high, and as many broad. The open space in this porch, through which the Temple was entered, was one hundred and fifteen feet high, and thirty-seven broad, without doors of any sort. The appearance of this, built as it was with white marble, and decorated with plates of silver, from the Mount of Olives was exceedingly dazzling and splendid. Josephus says, that in the rising of the sun it reflected so strong and dazzling an effulgence, that the eye of the spectator was obliged to turn away. To strangers at a distance it appeared like a mountain covered with snow; for where it was not decorated with plates of silver, it was extremely white and glistening.
The Temple itself was divided into two parts: the first, called the Sanctuary or Holy Place, was sixty feet in length, sixty feet in height, and thirty feet in width. In this was the golden candlestick, the table of shew-bread, and the a]tar of incense. The Holy of Holies, or the most holy place, was thirty feet each way. In the first Temple, this contained the Ark of the Covenant, the tables of the Law, and over the ark was the mercy-seat and the cherubim. Into this place no person entered but the high priest, and he but once in the year. These two apartments were separated only by a veil, very costly and curiously wrought. It was this rail which was rent from the top to the bottom when the Savior died, Matthew 27:51. Around the walls of the Temple, properly so called, was a structure three stories high, containing chambers for the use of the officers of the Temple. The Temple was wholly raised to the ground by the Romans under Titus and Vespasian, and was wholly destroyed, according to the predictions of the Savior. The site of it was made like a ploughed field. Julian the apostate attempted to rebuild it, but the workmen, according to his own historian, Ammianus Marcellinus, were prevented by balls of fire breaking out from the ground. Its site is now occupied by the mosque of Omar, one of the most splendid specimens of Saracenic architecture in the World.
And cast out them that bought and sold in the Temple. The place where this was done was not the Temple itself, but the outer court, or the court of the Gentiles. This was esteemed the least sacred part of the Temple; and the Jews, it seems, did not consider it profanation to appropriate this to any business in any way connected with the Temple service. The things which they bought and sold were, at first, those pertaining to the sacrifices. It is not improbable, however, that the traffic afterwards extended to all kinds of merchandise. It gave rise to much confusion, noise, contention, and fraud, and was exceedingly improper in the Temple of the Lord.
The tables of the money changers: Judea was subject to the Romans. The money hi current use was Roman coin. Yet the Jewish law required that every man should pay a tribute to the service of the Sanctuary of half a shekel, Exodus 30:11-16. This was a Jewish coin; and it was required o herald in that coin. It became therefore a matter of convenience to have a place where the Roman coin might be exchanged for the Jewish half-shekel. This was the professed business of these men. Of course they would demand a small sum for the exchange; and among so many thousands as came up to the great feasts, it would be a very profitable employment, and one easily giving rise to much fraud and oppression.
The seats of them that sold doves. Doves were required to be offered in sacrifice, Leviticus 14:22; Luke 2:24. Yet it was difficult to bring them from the distant parts of Judea. It was found much easier to purchase them in Jerusalem. Hence it became a business to keep them to sell to those who were required to offer them.
Communion
Ironically our earliest account of the last meal on Wednesday night comes from Paul, not from any of our gospels. In a letter to his followers in the Greek city of Corinth, written around A.D. 54, Paul passes on a tradition that says he received from Y’Shua.
What is the historical likelihood that this tradition, based on what Paul said represents what Y’Shua said at the last meal? There are some legitimate problems to consider. The closest parallels are Greco-Roman magical rites.
The symbolic eating of flesh and drinking of blood was a magical rite of union in the Greco-Roman culture. Paul grew up in this culture in the city of Tarsus in Asia Minor. He never met or talk to Y’Shua in the physical, his connection he claims is a visionary one.
When the twelve met to replace Judas, after Y’Shua was killed, they insisted that to be part of their group one had to have been with Y’Shua from the time of John the baptizer through His crucifixion (Acts 1:21-22). Seeing visions and hearing voices were not accepted as qualifications for an Apostle.
At every Jewish meal, bread is broken, wine is shared, and blessings are said over each – but the idea of eating human flesh and drinking blood, even symbolically, is completely alien to Judaism. The Torah specifically forbids the consuming of blood (Gen. 9:4 & Lev. 17:10).
James, the brother of Y’Shua, later mentions this as one of the necessary requirements of the Noachide Laws for non-Jews, they are not to eat blood (Act. 15:20). Consuming human flesh and blood is simply inconceivable! This generally sensitivity to the very idea of drinking blood precludes the likelihood that Y’Shua would have used such symbols.
The gospel of John recounts the events but there is absolutely no reference to these words of Y’Shua instituting this new ceremony of the Eucharist.
Mark’s gospel is very close in its theological ideas to those of Paul. It seems likely that Mark, writing a decade after Paul, inserts this ‘eat my body’ and ‘drink my blood’ being influenced by what Paul has claimed to have received.
Matthew and Luke both base their narratives wholly upon Mark, and Luke is an unabashed advocate of Paul as well. Everything seems to trace back to Paul.
In 1873 a library at Constantinople had a text called ‘The Didache’ that is dated to the early 2nd century A.D. It is also known as ‘The Apostolic Fathers’. The title Didache in Greek means ‘teaching’ and its full title is ‘The Teaching of the Twelve Apostles.’ It is a type of early Christian instruction manual, in it had the blessing over the wine and bread:
First with respect to the cup: “We give You thanks our Father for the holy vine of David, Your child which You made known to us through Y’Shua your child. To You be the glory forever.”
With respect to the bread: “We give You thanks our Father for the life and knowledge that You made known to us through Y’Shua Your child. To You be the glory forever.”
Notice there is no mention of the wine representing blood or the bread representing flesh. And the prayer was directed to the Father, not the son, just as Y’Shua did.
In the Dead Sea Scrolls there is a sacred Messianic meal celebration of Y’Shua as the Davidic Messiah and the life and knowledge that He brought to the community. Not mentioning the eating of flesh and blood. Evidently this community of followers knew nothing about the ceremony that Paul advocates.
In the Jewish tradition it is the cup of wine that is blessed first, then the bread. With respect to the first cup (there are four in a Passover), in the order one would expect from Jewish tradition – there is noting said about it representing blood. Rather Y’Shua says in Luke 22:18, “I tell you that from now on I will not drink of the fruit of the vine until the Kingdom comes.” This tradition of the first cup, found now only in Luke, is a leftover clue of what must have been the original tradition before the Pauline version was inserted and now confirmed by the Didache. Y’Shua’s hope and prayer is that the next time they sit down together to eat, giving the traditional Jewish blessing overt the wine and bread – the Kingdom of G-d will have come. This is confirmed in a lost text called ‘The Gospel of the Hebrews’ that was used by Jewish – Christians who rejected Paul’s teaching and authority. It survives only in a few quotations that were preserved by Christian writers such as Jerome. In one passage we are told that James the brother of Y’Shua, after drinking the cup Y’Shua passed around pledged that he too, would not eat or drink again until he saw the Kingdom arrive. So here we have textual evidence of a tradition that remembers James as being at the last meal.
Just how far have we come from the original text? Through all the different translations, what was inserted to fit one’s believes or doctrine or taken out? I personally like the concept of the prayer from the Didache, one can still sup with the Father in acknowledging His Son’s blood shed for us and His body beaten, taking our sins upon Himself, without the eating of flesh or drinking of blood. The important thing is the remembrance of what He had to go through for us.
What is the historical likelihood that this tradition, based on what Paul said represents what Y’Shua said at the last meal? There are some legitimate problems to consider. The closest parallels are Greco-Roman magical rites.
The symbolic eating of flesh and drinking of blood was a magical rite of union in the Greco-Roman culture. Paul grew up in this culture in the city of Tarsus in Asia Minor. He never met or talk to Y’Shua in the physical, his connection he claims is a visionary one.
When the twelve met to replace Judas, after Y’Shua was killed, they insisted that to be part of their group one had to have been with Y’Shua from the time of John the baptizer through His crucifixion (Acts 1:21-22). Seeing visions and hearing voices were not accepted as qualifications for an Apostle.
At every Jewish meal, bread is broken, wine is shared, and blessings are said over each – but the idea of eating human flesh and drinking blood, even symbolically, is completely alien to Judaism. The Torah specifically forbids the consuming of blood (Gen. 9:4 & Lev. 17:10).
James, the brother of Y’Shua, later mentions this as one of the necessary requirements of the Noachide Laws for non-Jews, they are not to eat blood (Act. 15:20). Consuming human flesh and blood is simply inconceivable! This generally sensitivity to the very idea of drinking blood precludes the likelihood that Y’Shua would have used such symbols.
The gospel of John recounts the events but there is absolutely no reference to these words of Y’Shua instituting this new ceremony of the Eucharist.
Mark’s gospel is very close in its theological ideas to those of Paul. It seems likely that Mark, writing a decade after Paul, inserts this ‘eat my body’ and ‘drink my blood’ being influenced by what Paul has claimed to have received.
Matthew and Luke both base their narratives wholly upon Mark, and Luke is an unabashed advocate of Paul as well. Everything seems to trace back to Paul.
In 1873 a library at Constantinople had a text called ‘The Didache’ that is dated to the early 2nd century A.D. It is also known as ‘The Apostolic Fathers’. The title Didache in Greek means ‘teaching’ and its full title is ‘The Teaching of the Twelve Apostles.’ It is a type of early Christian instruction manual, in it had the blessing over the wine and bread:
First with respect to the cup: “We give You thanks our Father for the holy vine of David, Your child which You made known to us through Y’Shua your child. To You be the glory forever.”
With respect to the bread: “We give You thanks our Father for the life and knowledge that You made known to us through Y’Shua Your child. To You be the glory forever.”
Notice there is no mention of the wine representing blood or the bread representing flesh. And the prayer was directed to the Father, not the son, just as Y’Shua did.
In the Dead Sea Scrolls there is a sacred Messianic meal celebration of Y’Shua as the Davidic Messiah and the life and knowledge that He brought to the community. Not mentioning the eating of flesh and blood. Evidently this community of followers knew nothing about the ceremony that Paul advocates.
In the Jewish tradition it is the cup of wine that is blessed first, then the bread. With respect to the first cup (there are four in a Passover), in the order one would expect from Jewish tradition – there is noting said about it representing blood. Rather Y’Shua says in Luke 22:18, “I tell you that from now on I will not drink of the fruit of the vine until the Kingdom comes.” This tradition of the first cup, found now only in Luke, is a leftover clue of what must have been the original tradition before the Pauline version was inserted and now confirmed by the Didache. Y’Shua’s hope and prayer is that the next time they sit down together to eat, giving the traditional Jewish blessing overt the wine and bread – the Kingdom of G-d will have come. This is confirmed in a lost text called ‘The Gospel of the Hebrews’ that was used by Jewish – Christians who rejected Paul’s teaching and authority. It survives only in a few quotations that were preserved by Christian writers such as Jerome. In one passage we are told that James the brother of Y’Shua, after drinking the cup Y’Shua passed around pledged that he too, would not eat or drink again until he saw the Kingdom arrive. So here we have textual evidence of a tradition that remembers James as being at the last meal.
Just how far have we come from the original text? Through all the different translations, what was inserted to fit one’s believes or doctrine or taken out? I personally like the concept of the prayer from the Didache, one can still sup with the Father in acknowledging His Son’s blood shed for us and His body beaten, taking our sins upon Himself, without the eating of flesh or drinking of blood. The important thing is the remembrance of what He had to go through for us.
Promise Provisions
[Acts 2:39] For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our G-d shall call.
For the promise - That is, the promise respecting the particular thing of which he was speaking--the influences of the Holy Ghost. This promise he had adduced in the beginning of his discourse, (2:17,) and he now applies it to them. As the Spirit was promised to descend on Jews and their sons and daughters, it was applicable to them in the circumstances in which they then were. The only hope of lost sinners is in the promises of G-d; and the only thing that can give comfort to a soul that is convicted of sin, is the hope that G-d will pardon and save.
To you - Jews, even though you have crucified the Messiah. The promise had especial reference to the Jewish people.
To your children - In Joel, to their sons and daughters, who should, nevertheless, be old enough to prophesy. Similar promises occur in Isaiah 44:3, "I will pour my Spirit upon thy seed, and my blessing upon thine offspring," and Isaiah 59:21. In these and similar places, their descendants or posterity are denoted. It does not refer to children as children, and should not be adduced to establish the propriety of infant baptism, or as applicable particularly to infants. It is a promise, indeed, to parents that the blessings of salvation shall not be confined to parents, but shall be extended also to their posterity. Under this promise parents may be encouraged to train up their children for G-d; to devote them to Hs service; believing that it is the gracious purpose of G- to perpetuate the blessings of salvation from age to age.
To all - To the whole race; not limited to Jews.
Afar off - To those in other lands. It is probable that Peter here referred to the Jews who were scattered in other nations; for he does not seem yet to have understood that the Scriptures was to be preached to the Gentiles. Acts 10. Yet the promise was equally applicable to the Gentiles as the Jews; and the apostles were afterwards brought to understand it, Acts 10; Romans 10:12, 14-20, Romans 11. The Gentiles are sometimes clearly indicated by the expression "afar off," Ephesians 2:13, 17; and they are represented as having been brought nigh by the blood of the Messiah. The phrase is equally applicable to those who have been far off from G-d by their sins and their evil affections. To them also the promise is extended if they will return.
Even as many - The promise is not to those who do not hear the Scripture, nor to those who do not obey it; but it is to those to whom G-d, in His gracious Providence, shall send it. He has the power and right to pardon. The meaning of Peter is, that the promise is ample, full, and free; that it is fitted to all, and may be applied to all; that there is no defect or want in the provisions or promises; but that G-d may extend it to whomsoever He pleases. We see here how ample and full are the offers of mercy. G-d is not limited in the provisions of His grace; but the plan is applicable to all mankind. It is also the purpose of G-d to send it to all men; and He has given a solemn charge to His Messianic church to do it. We can not reflect but with deep pain on the fact that these provisions have been made, fully made; that they are adapted to all men; and yet that by His people they have been extended to so small a portion of the human family. If the promise of life is to all, it is the duty of the Messianic church to send to all the message of eternal mercy.
[40] And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation.
Save yourselves - This expression here denotes--Preserve yourselves from the influence, opinions, and fate of this generation. It implies that they were to use diligence and effort to deliver themselves. G-d deals with men as free agents. He calls upon them to put forth their own power and effort to be saved. Unless men put forth their own strength and exertion, they will never be saved. When they are saved, they will ascribe to G-d the praise for having inclined them to seek Him, and for the grace whereby they are saved.
Untoward - "Perverse, refractory, not easily guided or taught." This character they had shown uniformly. They were smooth, cunning, and plausible; but they were corrupt in principle, and wicked in conduct. To break away from them was to set at defiance all their power and doctrines; to alienate themselves from their teachers and friends; to brave the power of those in office, and those who had long claimed the right of teaching and guiding the nation. The chief danger of those who were now awakened was from this generation; that they would deride, or denounce, or persecute them, and induce them to abandon their seriousness, and turn back to their sins and give themselves to Messiah.
For the promise - That is, the promise respecting the particular thing of which he was speaking--the influences of the Holy Ghost. This promise he had adduced in the beginning of his discourse, (2:17,) and he now applies it to them. As the Spirit was promised to descend on Jews and their sons and daughters, it was applicable to them in the circumstances in which they then were. The only hope of lost sinners is in the promises of G-d; and the only thing that can give comfort to a soul that is convicted of sin, is the hope that G-d will pardon and save.
To you - Jews, even though you have crucified the Messiah. The promise had especial reference to the Jewish people.
To your children - In Joel, to their sons and daughters, who should, nevertheless, be old enough to prophesy. Similar promises occur in Isaiah 44:3, "I will pour my Spirit upon thy seed, and my blessing upon thine offspring," and Isaiah 59:21. In these and similar places, their descendants or posterity are denoted. It does not refer to children as children, and should not be adduced to establish the propriety of infant baptism, or as applicable particularly to infants. It is a promise, indeed, to parents that the blessings of salvation shall not be confined to parents, but shall be extended also to their posterity. Under this promise parents may be encouraged to train up their children for G-d; to devote them to Hs service; believing that it is the gracious purpose of G- to perpetuate the blessings of salvation from age to age.
To all - To the whole race; not limited to Jews.
Afar off - To those in other lands. It is probable that Peter here referred to the Jews who were scattered in other nations; for he does not seem yet to have understood that the Scriptures was to be preached to the Gentiles. Acts 10. Yet the promise was equally applicable to the Gentiles as the Jews; and the apostles were afterwards brought to understand it, Acts 10; Romans 10:12, 14-20, Romans 11. The Gentiles are sometimes clearly indicated by the expression "afar off," Ephesians 2:13, 17; and they are represented as having been brought nigh by the blood of the Messiah. The phrase is equally applicable to those who have been far off from G-d by their sins and their evil affections. To them also the promise is extended if they will return.
Even as many - The promise is not to those who do not hear the Scripture, nor to those who do not obey it; but it is to those to whom G-d, in His gracious Providence, shall send it. He has the power and right to pardon. The meaning of Peter is, that the promise is ample, full, and free; that it is fitted to all, and may be applied to all; that there is no defect or want in the provisions or promises; but that G-d may extend it to whomsoever He pleases. We see here how ample and full are the offers of mercy. G-d is not limited in the provisions of His grace; but the plan is applicable to all mankind. It is also the purpose of G-d to send it to all men; and He has given a solemn charge to His Messianic church to do it. We can not reflect but with deep pain on the fact that these provisions have been made, fully made; that they are adapted to all men; and yet that by His people they have been extended to so small a portion of the human family. If the promise of life is to all, it is the duty of the Messianic church to send to all the message of eternal mercy.
[40] And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation.
Save yourselves - This expression here denotes--Preserve yourselves from the influence, opinions, and fate of this generation. It implies that they were to use diligence and effort to deliver themselves. G-d deals with men as free agents. He calls upon them to put forth their own power and effort to be saved. Unless men put forth their own strength and exertion, they will never be saved. When they are saved, they will ascribe to G-d the praise for having inclined them to seek Him, and for the grace whereby they are saved.
Untoward - "Perverse, refractory, not easily guided or taught." This character they had shown uniformly. They were smooth, cunning, and plausible; but they were corrupt in principle, and wicked in conduct. To break away from them was to set at defiance all their power and doctrines; to alienate themselves from their teachers and friends; to brave the power of those in office, and those who had long claimed the right of teaching and guiding the nation. The chief danger of those who were now awakened was from this generation; that they would deride, or denounce, or persecute them, and induce them to abandon their seriousness, and turn back to their sins and give themselves to Messiah.
Last Days
[Acts 2:17] And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams:
It shall come to pass in the last days - The expression the last days, however, occurs frequently in the Old Testament. Gen. 49:1, Jacob called his sons, that he might tell them what should happen to them in the last days; that is, in future times. Hebrew, in after times. Micah 4:1, "In the last days, (Heb. in after times,) the mountain of the house of the L-rd," etc. Isaiah 2:2, "In the last days, the mountain of the L-rd's house shall be established in the top of the mountains," etc. The expression then properly denoted the future times in general; but, as the coming of the Messiah was to the eye of a Jew the most important event in the coming ages, the great, glorious, and crowning scene in all that vast futurity, the phrase came to be regarded as properly expressive of that. And they spoke of future times, and of the last times, as the glad period which should be crowned and honored with the presence and triumphs of the Messiah. It stood in opposition to the usual denomination of earlier times. It was a phrase in contrast with the days of the patriarchs, the kings, the prophets, etc. The last days, or the closing period of the world, were the days of the Messiah. It does not appear from this, and it certainly is not implied in the expression, that they supposed the world would then come to an end. Their views were just the contrary. They anticipated a long and glorious time, under the dominion of the Messiah, and to this expectation they were led by the promise that his kingdom should be for ever; that of the increase of his government there should be no end. This expression was understood by the writers of the New Testament as referring undoubtedly to the times of the gospel. And hence they often used it as denoting that the time of the expected Messiah had come, but not to imply that the world was drawing near to an end. Heb. 1:2, G-d "hath in these last days spoken unto us by his Son." 1 Peter 1:20, "Was manifest in these last times for you." 2 Peter 3:3; 1 Peter 1:5; 1 John 2:18, "Little children, it is the last time," etc. Jude 1:18. The expression, the last day, is applied by our Savior to the resurrection and the day of judgment, John 6:39,40,44,54; 11:24; 12:48. Here the expression means simply in those future times, when the Messiah shall have come.
I will pour out of my Spirit - The expression in Hebrew is, "I will pour out my Spirit." The word pour is commonly applied to water, or to blood, to pour it out, or to shed it, Isaiah 57:6; to tears, to pour them out, that is, to weep, Psalms 42:4; 1 Samuel 1:15. It is applied to water, to wine, or to blood, in the New Testament, Matt. 9:17; Rev. 16:1; Acts 22:20, "The blood of thy martyr Stephen was shed." It conveys also the idea of communicating largely, or freely, as water is poured freely from a fountain. Titus 3:5, 6, "The renewing of the Holy Ghost; which He shed on us abundantly." Thus Job 36:27, "They (the clouds) pour down rain according to the vapor thereof." Isaiah 44:3, "I will pour water upon him that is thirsty." Isaiah 45:8, "Let the skies pour down righteousness." Malachi 3:10, "Will I pour you out a blessing." It is also applied to fury and anger, when G-d intends to say that He will not spare, but will signally punish. Ps. 69:24; Jer. 10:2, 5. It is not infrequently applied to the Spirit, Proverbs 1:23; Isaiah 44:3 Zechariah 12:10. And then it means that He will bestow large measures of spiritual influences. As the Spirit renews and sanctifies men, so to pour out the Spirit is to grant freely his influences to renew and sanctify the soul.
My Spirit - The Spirit here denotes the Third Person of the Trinity, promised by the Savior, and sent to finish His work, and apply it to men. The Holy Spirit is regarded as the source, or conveyer of all the blessings which Believers experience. Hence he renews the heart, John 3:5, 6. He is the Source of all proper feelings and principles in Believers, or He produces the Believers graces, Gal. 5:22-25; Titus 3:5-7. The spread and success of the Scripture are attributed to Him, Isaiah 32:15,16. Miraculous gifts are traced to Him; especially the various gifts with which the early Believers were endowed, 1 Cor. 12:4-10. The promise that He would pour out His Spirit, means that He would, in the time of the Messiah, impart a large measure of those influences, which it was His peculiar province to communicate to men. A part of them were communicated on the day of Pentecost, in the miraculous endowment of the power of speaking foreign languages, in the wisdom of the apostles, and in the conversion of the three thousand.
Upon all flesh - The word flesh here means persons, or men. Romans 1:3. The word all, here, does not mean every individual, but every class or rank of men. It is to be limited to the cases specified immediately. The influences were not to be confined to any class, but to be communicated to all kinds of persons, old men, youth, servants, etc. Comp. 1 Timothy 2:1-4.
And your sons and your daughters - Your children. It shows that females shared in the remarkable influences of the Holy Spirit. Philip, the evangelist, had four daughters which did prophesy, Acts 21:9. It is probable also that the females of the church of Corinth partook of this gift, though they were forbidden to exercise it in public, 1 Cor. 14:34. The office of prophesying, whatever was meant by that, was not confined to the men among the Jews. Exodus 15:20, "Miriam, the prophetess, took a timbrel". Judges 4:4, "Deborah, a prophetess, judged Israel." 2 Kings 22:14. See also Lk. 2:36, "There was one Anna, a prophetess".
Shall prophesy - The word prophesy is used in a great variety of senses.
1. It means to predict, or foretell future events, Matthew 11:13; 15:7.
2. To divine, to conjecture, to declare as a prophet might. Matthew 26:68, "Prophesy, Who is he that smote thee."
3. To celebrate the praises of God, being under a Divine influence, Luke 1:67. This seems to have been a considerable part of the employment in the ancient schools of the prophets, 1 Samuel 10:5; 19:20 1 Samuel 30:15.
4. To teach - as no small part of the office of the prophets was to teach the doctrines of religion. Matthew 7:22, "Have we not prophesied in thy name?”
5. It denotes then, in general, to speak under a Divine influence, whether in foretelling future events; in celebrating the praises of G-d; in instructing others in the duties of religion; or in speaking foreign languages under that influence. In this last sense, the word is used in the New Testament to denote those who were miraculously endowed with the power of speaking foreign languages, 19:6. The word is also used to denote teaching, or speaking in intelligible language, in opposition to speaking a foreign tongue, 1 Corinthians 14:1-5. In this place it means that they should speak under a Divine influence, and is specially applied to the power of speaking in a foreign tongue.
Your young men shall see visions - The will of G-d in former times was communicated to the prophets in various ways. One was by visions; and hence one of the most usual names of the prophets was seers. The name seer was first given to that class of men, and was superseded by the name prophet. 1 Samuel 9:9, "He that is now called a Prophet was beforetime called a Seer. 1 Samuel 9:11, 18, 19; 2 Samuel 24:11; 1 Chronicles 29:29. This name was given from the manner in which the Divine will was communicated, which seems to have been by throwing the prophet into an ecstasy, and then by causing the vision, or the appearance of the objects or events to pass before the mind. The prophet looked upon the passing scene, the often splendid diorama as it actually occurred, and recorded it as it appeared to his mind. Hence he recorded rather the succession of images than the times in which they would occur. These visions occurred sometimes when they were asleep, and sometimes during a prophetic ecstasy, Daniel 2:28; 7:1,2,15; 7:2; Ezekiel 11:24; Genesis 15:1; Numbers 12:6; Job 4:13; 7:14 Ezekiel 1:1; 8:3. Often the prophet seemed to be transferred, or translated to another place from where he was; and the scene in a distant land or age passed before the mind, Ezekiel 8:3; 40:2; 11:24; Daniel 8:2. In this case, the distant scene or time passed before the prophet, and he recollected it as it appeared to him. That this did not cease before the times of the gospel is evident. 9:10, "To Ananias said the L-rd in a vision," 9:12, "And hath seen (Paul) in a vision a man named Ananias," Paul hath seen Ananias represented to him, though absent; he has had an image of him coming in to him. 0:3, Cornelius "saw in a vision evidently an angel of G-d coming in to him". This was one of the modes by which in former times G-d made known His will; and the language of the Jews came to express a revelation in this manner. Though there were strictly no visions on the day of Pentecost, yet that was one scene under the great economy of the Messiah, under which G-dould make known His will in a manner as clear as He did to the ancient Jews.
Your old men shall dream dreams - The will of G-d, in former times, was made known often in this manner; and there are several instances recorded in which it was done under the gospel. G-d informed Abimelech in a dream that Sarah was the wife of Abraham, Genesis 20:3. He spoke to Jacob in a dream, Genesis 31:11; to Laban, Genesis 31:24; to Joseph, Genesis 37:5; to the butler and baker, Genesis 40:5; to Pharaoh, Genesis 41:1-7; to Solomon, 1 Kings 3:5; to Daniel, Daniel 2:3; 7:1. It was prophesied by Moses that in this way G-d would make known His will, Numbers 12:6. It occurred even in the times of the gospel, Matthew 1:20. Joseph was warned in a dream, Matthew 2:12,13,19,22. Pilate's wife was also troubled in this manner about the conduct of the Jews to Messiah, Matthew 27:19. As this was one way in which the will of G-d was made known formerly to men, so the expression here denotes simply that His will should be made known; that it should be one characteristic of the times of the gospel that G-d would reveal Himself to man. The ancients probably had some mode of determining whether their dreams were Divine communications, or whether they were, as they are now, the mere erratic wanderings of the mind when unrestrained and unchecked by the will. At present no confidence is to be put in dreams.
It shall come to pass in the last days - The expression the last days, however, occurs frequently in the Old Testament. Gen. 49:1, Jacob called his sons, that he might tell them what should happen to them in the last days; that is, in future times. Hebrew, in after times. Micah 4:1, "In the last days, (Heb. in after times,) the mountain of the house of the L-rd," etc. Isaiah 2:2, "In the last days, the mountain of the L-rd's house shall be established in the top of the mountains," etc. The expression then properly denoted the future times in general; but, as the coming of the Messiah was to the eye of a Jew the most important event in the coming ages, the great, glorious, and crowning scene in all that vast futurity, the phrase came to be regarded as properly expressive of that. And they spoke of future times, and of the last times, as the glad period which should be crowned and honored with the presence and triumphs of the Messiah. It stood in opposition to the usual denomination of earlier times. It was a phrase in contrast with the days of the patriarchs, the kings, the prophets, etc. The last days, or the closing period of the world, were the days of the Messiah. It does not appear from this, and it certainly is not implied in the expression, that they supposed the world would then come to an end. Their views were just the contrary. They anticipated a long and glorious time, under the dominion of the Messiah, and to this expectation they were led by the promise that his kingdom should be for ever; that of the increase of his government there should be no end. This expression was understood by the writers of the New Testament as referring undoubtedly to the times of the gospel. And hence they often used it as denoting that the time of the expected Messiah had come, but not to imply that the world was drawing near to an end. Heb. 1:2, G-d "hath in these last days spoken unto us by his Son." 1 Peter 1:20, "Was manifest in these last times for you." 2 Peter 3:3; 1 Peter 1:5; 1 John 2:18, "Little children, it is the last time," etc. Jude 1:18. The expression, the last day, is applied by our Savior to the resurrection and the day of judgment, John 6:39,40,44,54; 11:24; 12:48. Here the expression means simply in those future times, when the Messiah shall have come.
I will pour out of my Spirit - The expression in Hebrew is, "I will pour out my Spirit." The word pour is commonly applied to water, or to blood, to pour it out, or to shed it, Isaiah 57:6; to tears, to pour them out, that is, to weep, Psalms 42:4; 1 Samuel 1:15. It is applied to water, to wine, or to blood, in the New Testament, Matt. 9:17; Rev. 16:1; Acts 22:20, "The blood of thy martyr Stephen was shed." It conveys also the idea of communicating largely, or freely, as water is poured freely from a fountain. Titus 3:5, 6, "The renewing of the Holy Ghost; which He shed on us abundantly." Thus Job 36:27, "They (the clouds) pour down rain according to the vapor thereof." Isaiah 44:3, "I will pour water upon him that is thirsty." Isaiah 45:8, "Let the skies pour down righteousness." Malachi 3:10, "Will I pour you out a blessing." It is also applied to fury and anger, when G-d intends to say that He will not spare, but will signally punish. Ps. 69:24; Jer. 10:2, 5. It is not infrequently applied to the Spirit, Proverbs 1:23; Isaiah 44:3 Zechariah 12:10. And then it means that He will bestow large measures of spiritual influences. As the Spirit renews and sanctifies men, so to pour out the Spirit is to grant freely his influences to renew and sanctify the soul.
My Spirit - The Spirit here denotes the Third Person of the Trinity, promised by the Savior, and sent to finish His work, and apply it to men. The Holy Spirit is regarded as the source, or conveyer of all the blessings which Believers experience. Hence he renews the heart, John 3:5, 6. He is the Source of all proper feelings and principles in Believers, or He produces the Believers graces, Gal. 5:22-25; Titus 3:5-7. The spread and success of the Scripture are attributed to Him, Isaiah 32:15,16. Miraculous gifts are traced to Him; especially the various gifts with which the early Believers were endowed, 1 Cor. 12:4-10. The promise that He would pour out His Spirit, means that He would, in the time of the Messiah, impart a large measure of those influences, which it was His peculiar province to communicate to men. A part of them were communicated on the day of Pentecost, in the miraculous endowment of the power of speaking foreign languages, in the wisdom of the apostles, and in the conversion of the three thousand.
Upon all flesh - The word flesh here means persons, or men. Romans 1:3. The word all, here, does not mean every individual, but every class or rank of men. It is to be limited to the cases specified immediately. The influences were not to be confined to any class, but to be communicated to all kinds of persons, old men, youth, servants, etc. Comp. 1 Timothy 2:1-4.
And your sons and your daughters - Your children. It shows that females shared in the remarkable influences of the Holy Spirit. Philip, the evangelist, had four daughters which did prophesy, Acts 21:9. It is probable also that the females of the church of Corinth partook of this gift, though they were forbidden to exercise it in public, 1 Cor. 14:34. The office of prophesying, whatever was meant by that, was not confined to the men among the Jews. Exodus 15:20, "Miriam, the prophetess, took a timbrel". Judges 4:4, "Deborah, a prophetess, judged Israel." 2 Kings 22:14. See also Lk. 2:36, "There was one Anna, a prophetess".
Shall prophesy - The word prophesy is used in a great variety of senses.
1. It means to predict, or foretell future events, Matthew 11:13; 15:7.
2. To divine, to conjecture, to declare as a prophet might. Matthew 26:68, "Prophesy, Who is he that smote thee."
3. To celebrate the praises of God, being under a Divine influence, Luke 1:67. This seems to have been a considerable part of the employment in the ancient schools of the prophets, 1 Samuel 10:5; 19:20 1 Samuel 30:15.
4. To teach - as no small part of the office of the prophets was to teach the doctrines of religion. Matthew 7:22, "Have we not prophesied in thy name?”
5. It denotes then, in general, to speak under a Divine influence, whether in foretelling future events; in celebrating the praises of G-d; in instructing others in the duties of religion; or in speaking foreign languages under that influence. In this last sense, the word is used in the New Testament to denote those who were miraculously endowed with the power of speaking foreign languages, 19:6. The word is also used to denote teaching, or speaking in intelligible language, in opposition to speaking a foreign tongue, 1 Corinthians 14:1-5. In this place it means that they should speak under a Divine influence, and is specially applied to the power of speaking in a foreign tongue.
Your young men shall see visions - The will of G-d in former times was communicated to the prophets in various ways. One was by visions; and hence one of the most usual names of the prophets was seers. The name seer was first given to that class of men, and was superseded by the name prophet. 1 Samuel 9:9, "He that is now called a Prophet was beforetime called a Seer. 1 Samuel 9:11, 18, 19; 2 Samuel 24:11; 1 Chronicles 29:29. This name was given from the manner in which the Divine will was communicated, which seems to have been by throwing the prophet into an ecstasy, and then by causing the vision, or the appearance of the objects or events to pass before the mind. The prophet looked upon the passing scene, the often splendid diorama as it actually occurred, and recorded it as it appeared to his mind. Hence he recorded rather the succession of images than the times in which they would occur. These visions occurred sometimes when they were asleep, and sometimes during a prophetic ecstasy, Daniel 2:28; 7:1,2,15; 7:2; Ezekiel 11:24; Genesis 15:1; Numbers 12:6; Job 4:13; 7:14 Ezekiel 1:1; 8:3. Often the prophet seemed to be transferred, or translated to another place from where he was; and the scene in a distant land or age passed before the mind, Ezekiel 8:3; 40:2; 11:24; Daniel 8:2. In this case, the distant scene or time passed before the prophet, and he recollected it as it appeared to him. That this did not cease before the times of the gospel is evident. 9:10, "To Ananias said the L-rd in a vision," 9:12, "And hath seen (Paul) in a vision a man named Ananias," Paul hath seen Ananias represented to him, though absent; he has had an image of him coming in to him. 0:3, Cornelius "saw in a vision evidently an angel of G-d coming in to him". This was one of the modes by which in former times G-d made known His will; and the language of the Jews came to express a revelation in this manner. Though there were strictly no visions on the day of Pentecost, yet that was one scene under the great economy of the Messiah, under which G-dould make known His will in a manner as clear as He did to the ancient Jews.
Your old men shall dream dreams - The will of G-d, in former times, was made known often in this manner; and there are several instances recorded in which it was done under the gospel. G-d informed Abimelech in a dream that Sarah was the wife of Abraham, Genesis 20:3. He spoke to Jacob in a dream, Genesis 31:11; to Laban, Genesis 31:24; to Joseph, Genesis 37:5; to the butler and baker, Genesis 40:5; to Pharaoh, Genesis 41:1-7; to Solomon, 1 Kings 3:5; to Daniel, Daniel 2:3; 7:1. It was prophesied by Moses that in this way G-d would make known His will, Numbers 12:6. It occurred even in the times of the gospel, Matthew 1:20. Joseph was warned in a dream, Matthew 2:12,13,19,22. Pilate's wife was also troubled in this manner about the conduct of the Jews to Messiah, Matthew 27:19. As this was one way in which the will of G-d was made known formerly to men, so the expression here denotes simply that His will should be made known; that it should be one characteristic of the times of the gospel that G-d would reveal Himself to man. The ancients probably had some mode of determining whether their dreams were Divine communications, or whether they were, as they are now, the mere erratic wanderings of the mind when unrestrained and unchecked by the will. At present no confidence is to be put in dreams.
Drunk with New Wine
[Acts 2:13] Others mocking said, These men are full of new wine.
But others mocking - The world begins with mocking, thence proceeds to splitting hairs, 4:7; to threats, 4:17; to imprisoning, 5:18; blows, 5:40; to slaughter, 7:58. These mockers appear to have been some of the natives of Judea, and inhabitants of Jerusalem, (who understood only the dialect of the country,) by the apostle's immediately directing his discourse to them in the next verse.
There has been seldom a revival of religion, a remarkable manifestation of the power of the Holy Spirit that has not given occasion for profane mockery and merriment. One characteristic of wicked men is to deride those things which are done to promote their own welfare. Hence the Savior Himself was mocked; and the efforts of Belivers to save others have been the subject of derision. Derision, and mockery, and a jeer, have been far more effectual in deterring men from becoming Believers than any attempts at sober argument. G-d will treat men as they treat Him, Psalms 18:26. And hence He says to the wicked, "Because I have called, and ye refused-- but ye have set at nought all My counsel--I also will laugh at your calamity; I will mock when your fear cometh," Proverbs 1:24-26.
They are full of sweet wine - So the Greek word properly signifies. There was no new wine so early in the year as Pentecost. Thus natural men are wont to ascribe supernatural things to mere natural causes; and many times as impudently and unskillfully as in the present case.
In such times men will have some way of accounting for the effects of the Scriptures; and the way is commonly about as wise and rational as this. "To escape the absurdity of acknowledging their own ignorance, they adopted the theory that strong drink can teach languages." In modern times it has been usual to denominate such scenes fanaticism, or wildfire, or enthusiasm. When men fail in argument, it is common to attempt to confute a doctrine, or bring reproach upon a transaction, by "giving it an ill name" but remember that the very first revival of religion was by many supposed to be the effect of a drunken frolic.
New wine - This word properly means the juice of the grape which distils before a pressure is applied, and called must. It was sweet wine; and hence the word in Greek meaning sweet was given to it. The ancients, it is said, had the art of preserving their new wine with the peculiar flavor before fermentation for a considerable time, and were in the habit of drinking it in the morning. Sweet wine, which was probably the same as that mentioned here, is also mentioned in the Old Testament, Isaiah 49:2; Amos 9:13.]
[14] But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words:
14-36 Peter for the first time publicly preaches the Messiah.
But Peter - This was in accordance with the natural temperament of Peter. He was bold, forward, and ardent; and he rose now to defend the apostles of Y’Shua, and the Messiah Himself, from an injurious charge. Not daunted by ridicule or opposition, he felt that now was the time for preaching the Scriptures to the crowd that had been assembled by curiosity. No ridicule should deter Believers from an honest avowal of their opinions, and a defense of the operations of the Holy Spirit.
With the eleven - Matthias was now one of the apostles, and now appeared as one of the witnesses for the truth. They probably all arose, and took part in the discourse. Possibly Peter began to discourse, and either all spoke together in different languages, or one succeeded another.
Ye men of Judea - Men who are Jews; that is, Jews by birth. The original does not mean that they were permanent dwellers in Judea, but that they were Jews, of Jewish families. Literally, "men, Jews."
And all ye that dwell - All others besides native-born Jews, whether proselytes or strangers who were abiding at Jerusalem. This comprised, of course, the whole assembly, and was a respectful and conciliatory introduction to his discourse. Though they had mocked them, yet he treated them with respect, and did not render railing for railing, (1 Peter 3:9,) but sought to convince them of their error.
Be this known - Peter did not intimate that this was a doubtful matter, or one that could not be explained. His address was respectful, yet firm. He proceeded calmly to show them their error. When the enemies of religion deride us or the gospel, we should answer them kindly and respectfully, yet firmly. We should reason with them coolly, and convince them of their error, Proverbs 15:1. In this case Peter acted on the principle which he afterwards enjoined on all. 1 Peter 3:15, "Be ready always to give an answer to every man that asked you a reason of the hope that is in you with meekness and fear." The design of Peter was to vindicate the conduct of the apostles from the reproach of intoxication, to show that this could be no other than the work of G-d; and to make an application of the truth to his hearers. This he did:
1. By showing that this could not be reasonably supposed to be the effect of new wine.
2. That it had been expressly predicted in the writings of the Jewish prophets, 16-21.
3. By a calm argument, proving the resurrection and ascension of the Messiah, and showing that this also was in accordance with the Jewish Scriptures, 22-35. We are not to suppose that this was the whole of Peter's discourse, but that these were the topics on which he insisted, and the main points of his argument.
[15] For these are not drunken, as ye suppose, seeing it is but the third hour of the day.
For these are not drunken - The word these here includes Peter himself, as well as the others. The charge doubtless extended to all.
The third hour of the day -The Jews divided their day into twelve equal parts, reckoning from sunrise to sunset. Of course the hours were longer in the summer than in the winter. The third hour would answer to our nine o'clock in the morning. The reasons why it was so improbable that they should be drunk at that time were the following:
1. It was the hour of morning worship, or sacrifice. It was highly improbable, that at that early hour they would be intoxicated.
2. It was not usual for even drunkards to become drunk in the daytime. 1 Thessalonians 5:7, "They that be drunken are drunken in the night."
3. The charge was that they had become drunk with wine. Ardent spirits, or alcohol, that curse of our times, was unknown. It was very improbable that so much of the weak wine commonly used in Judea should have been taken at that early hour as to produce intoxication.
4. It was a regular practice with the Jews, not to eat or drink anything until after the third hour of the day, especially on the Sabbath, and on all festival occasions. Sometimes this abstinence was maintained until noon. So universal was this custom that the apostle could appeal to it with confidence, as a full refutation of the charge of drunkenness at that hour. Even the intemperate were not accustomed to drink before that hour. They remained in the synagogue until the sixth hour and a half, and then each one offered the prayer of the Mincha, before he returned home, and then he ate. "The fourth is the hour of repast, when all eat.
[16] But this is that which was spoken by the prophet Joel;
This is that. This is the fulfillment of that, or this was predicted. This was the second part of Peter's argument to show that this was in accordance with the predictions in their own Scriptures.
Joel 2:28 And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions:
Yahweh’s response to the plea uttered in lamentation, while in chapter three four other responses are found, all of which come from the prophet himself. A common feature of each of these responses is that Judah is assured that the enemy will be dealt with appropriately.
The background for the thought of verses 28-29 is Ezek. 39:25-29, an oracle in which Ezekiel promises restoration from among the nations, no more shame for Judah, together with the additional promise that Judah will know Yahweh their God.
The total context of restoration from among the nations and the pouring out of G-d’s Spirit not only links with earlier promises but also provides the introduction to the oracles against foreign nations that follow.
In Acts 2:16-18, Peter quotes these to verses in Joel 2:28 & 29, giving the impression that what Joel had in mind was specifically the Pentecost event. We can see that Joel himself spoke to his contemporaries who were in need of comfort during a national crisis. Further, his vision was restricted to an event in Judah. He does not envisage this event embracing Gentiles; Peter does. From several points of view it is clear that Joel’s original intention and what the early Church understood it to be are not identical. Therefore, to say that the latter ‘fulfils’ the former, in the sense that it is the direct result of a word spoken earlier by Joel, is inappropriate.
Peter quoted this text to interpret an event in his own day is highly significant. Peter publicly proclaims thereby that the G-d who was active in Joel’s day was similarly active in his own time, that the emerging Christian community has a direct association with the past. It is a claim that in Y’Shua we meet with G-d’s new method of communicating with humanity, that in Y’Shua G-d’s energetic presence, His Spirit, had been witnessed afresh. Even more significant is that G-d’s new act went far beyond that in Joel’s time, for the gospel embraced all people. What Joel saw as G-d’s gift to a needy Judah, Peter claimed for all humanity.]
Joel 2:29 And also upon the servants and upon the handmaids in those days will I pour out my spirit.
But others mocking - The world begins with mocking, thence proceeds to splitting hairs, 4:7; to threats, 4:17; to imprisoning, 5:18; blows, 5:40; to slaughter, 7:58. These mockers appear to have been some of the natives of Judea, and inhabitants of Jerusalem, (who understood only the dialect of the country,) by the apostle's immediately directing his discourse to them in the next verse.
There has been seldom a revival of religion, a remarkable manifestation of the power of the Holy Spirit that has not given occasion for profane mockery and merriment. One characteristic of wicked men is to deride those things which are done to promote their own welfare. Hence the Savior Himself was mocked; and the efforts of Belivers to save others have been the subject of derision. Derision, and mockery, and a jeer, have been far more effectual in deterring men from becoming Believers than any attempts at sober argument. G-d will treat men as they treat Him, Psalms 18:26. And hence He says to the wicked, "Because I have called, and ye refused-- but ye have set at nought all My counsel--I also will laugh at your calamity; I will mock when your fear cometh," Proverbs 1:24-26.
They are full of sweet wine - So the Greek word properly signifies. There was no new wine so early in the year as Pentecost. Thus natural men are wont to ascribe supernatural things to mere natural causes; and many times as impudently and unskillfully as in the present case.
In such times men will have some way of accounting for the effects of the Scriptures; and the way is commonly about as wise and rational as this. "To escape the absurdity of acknowledging their own ignorance, they adopted the theory that strong drink can teach languages." In modern times it has been usual to denominate such scenes fanaticism, or wildfire, or enthusiasm. When men fail in argument, it is common to attempt to confute a doctrine, or bring reproach upon a transaction, by "giving it an ill name" but remember that the very first revival of religion was by many supposed to be the effect of a drunken frolic.
New wine - This word properly means the juice of the grape which distils before a pressure is applied, and called must. It was sweet wine; and hence the word in Greek meaning sweet was given to it. The ancients, it is said, had the art of preserving their new wine with the peculiar flavor before fermentation for a considerable time, and were in the habit of drinking it in the morning. Sweet wine, which was probably the same as that mentioned here, is also mentioned in the Old Testament, Isaiah 49:2; Amos 9:13.]
[14] But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words:
14-36 Peter for the first time publicly preaches the Messiah.
But Peter - This was in accordance with the natural temperament of Peter. He was bold, forward, and ardent; and he rose now to defend the apostles of Y’Shua, and the Messiah Himself, from an injurious charge. Not daunted by ridicule or opposition, he felt that now was the time for preaching the Scriptures to the crowd that had been assembled by curiosity. No ridicule should deter Believers from an honest avowal of their opinions, and a defense of the operations of the Holy Spirit.
With the eleven - Matthias was now one of the apostles, and now appeared as one of the witnesses for the truth. They probably all arose, and took part in the discourse. Possibly Peter began to discourse, and either all spoke together in different languages, or one succeeded another.
Ye men of Judea - Men who are Jews; that is, Jews by birth. The original does not mean that they were permanent dwellers in Judea, but that they were Jews, of Jewish families. Literally, "men, Jews."
And all ye that dwell - All others besides native-born Jews, whether proselytes or strangers who were abiding at Jerusalem. This comprised, of course, the whole assembly, and was a respectful and conciliatory introduction to his discourse. Though they had mocked them, yet he treated them with respect, and did not render railing for railing, (1 Peter 3:9,) but sought to convince them of their error.
Be this known - Peter did not intimate that this was a doubtful matter, or one that could not be explained. His address was respectful, yet firm. He proceeded calmly to show them their error. When the enemies of religion deride us or the gospel, we should answer them kindly and respectfully, yet firmly. We should reason with them coolly, and convince them of their error, Proverbs 15:1. In this case Peter acted on the principle which he afterwards enjoined on all. 1 Peter 3:15, "Be ready always to give an answer to every man that asked you a reason of the hope that is in you with meekness and fear." The design of Peter was to vindicate the conduct of the apostles from the reproach of intoxication, to show that this could be no other than the work of G-d; and to make an application of the truth to his hearers. This he did:
1. By showing that this could not be reasonably supposed to be the effect of new wine.
2. That it had been expressly predicted in the writings of the Jewish prophets, 16-21.
3. By a calm argument, proving the resurrection and ascension of the Messiah, and showing that this also was in accordance with the Jewish Scriptures, 22-35. We are not to suppose that this was the whole of Peter's discourse, but that these were the topics on which he insisted, and the main points of his argument.
[15] For these are not drunken, as ye suppose, seeing it is but the third hour of the day.
For these are not drunken - The word these here includes Peter himself, as well as the others. The charge doubtless extended to all.
The third hour of the day -The Jews divided their day into twelve equal parts, reckoning from sunrise to sunset. Of course the hours were longer in the summer than in the winter. The third hour would answer to our nine o'clock in the morning. The reasons why it was so improbable that they should be drunk at that time were the following:
1. It was the hour of morning worship, or sacrifice. It was highly improbable, that at that early hour they would be intoxicated.
2. It was not usual for even drunkards to become drunk in the daytime. 1 Thessalonians 5:7, "They that be drunken are drunken in the night."
3. The charge was that they had become drunk with wine. Ardent spirits, or alcohol, that curse of our times, was unknown. It was very improbable that so much of the weak wine commonly used in Judea should have been taken at that early hour as to produce intoxication.
4. It was a regular practice with the Jews, not to eat or drink anything until after the third hour of the day, especially on the Sabbath, and on all festival occasions. Sometimes this abstinence was maintained until noon. So universal was this custom that the apostle could appeal to it with confidence, as a full refutation of the charge of drunkenness at that hour. Even the intemperate were not accustomed to drink before that hour. They remained in the synagogue until the sixth hour and a half, and then each one offered the prayer of the Mincha, before he returned home, and then he ate. "The fourth is the hour of repast, when all eat.
[16] But this is that which was spoken by the prophet Joel;
This is that. This is the fulfillment of that, or this was predicted. This was the second part of Peter's argument to show that this was in accordance with the predictions in their own Scriptures.
Joel 2:28 And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions:
Yahweh’s response to the plea uttered in lamentation, while in chapter three four other responses are found, all of which come from the prophet himself. A common feature of each of these responses is that Judah is assured that the enemy will be dealt with appropriately.
The background for the thought of verses 28-29 is Ezek. 39:25-29, an oracle in which Ezekiel promises restoration from among the nations, no more shame for Judah, together with the additional promise that Judah will know Yahweh their God.
The total context of restoration from among the nations and the pouring out of G-d’s Spirit not only links with earlier promises but also provides the introduction to the oracles against foreign nations that follow.
In Acts 2:16-18, Peter quotes these to verses in Joel 2:28 & 29, giving the impression that what Joel had in mind was specifically the Pentecost event. We can see that Joel himself spoke to his contemporaries who were in need of comfort during a national crisis. Further, his vision was restricted to an event in Judah. He does not envisage this event embracing Gentiles; Peter does. From several points of view it is clear that Joel’s original intention and what the early Church understood it to be are not identical. Therefore, to say that the latter ‘fulfils’ the former, in the sense that it is the direct result of a word spoken earlier by Joel, is inappropriate.
Peter quoted this text to interpret an event in his own day is highly significant. Peter publicly proclaims thereby that the G-d who was active in Joel’s day was similarly active in his own time, that the emerging Christian community has a direct association with the past. It is a claim that in Y’Shua we meet with G-d’s new method of communicating with humanity, that in Y’Shua G-d’s energetic presence, His Spirit, had been witnessed afresh. Even more significant is that G-d’s new act went far beyond that in Joel’s time, for the gospel embraced all people. What Joel saw as G-d’s gift to a needy Judah, Peter claimed for all humanity.]
Joel 2:29 And also upon the servants and upon the handmaids in those days will I pour out my spirit.
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