[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?
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.
Speaking languages of man
[Acts 2:1] And when the day of Pentecost was fully come, they were all with one accord in one place.
Day of Pentecost - in Ex. 19-20 when the Israelites came to Mount Sinai. Accompanied by peals of thunder and bursts of lightning, the powerful word of G-d with sparks flying out. Fiery sparks flew in every direction -- symbolizing that each divine utterance was heard in every language. They were like tongues of fire. G-d’s awesome presence was made known as He revealed His will to the people He loved. G-d’s revelation in Torah was given to His people. Pentecost is the “time in which G-d gave us our Torah. Pentecost occurred on the 15th day after Passover. (Lev. 23:15, 16).
With one accord - the solemnity of the day, perhaps, unconsciously raising their expectations.
[2] And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting.
Rushing mighty wind - "The whole description is so picturesque and striking that it could only come from an eye-witness". The suddenness, strength, and diffusiveness of the sound strike with deepest awe the whole company, and thus complete their preparation for the heavenly gift. Wind was a familiar emblem of the Spirit (Ezek. 37:9; John 3:8; 20:22). But this was not a rush of actual wind. It was only a sound "as of" it.
House - has often associated with the upper room, it is much more likely that the site of the miracle of Pentecost was the Temple. House referrers to the house of the L-rd, where they would have been sitting for the study of Torah. The Temple was the meeting place of G-d’s people for the Feast of Pentecost. In verse 46, they gathered in the Temple with one accord each day to pray, study, and learn. There was a monumental stairway that led up to a wide platform area, pilgrims would ritually immerse in baptismal pools and ascend the steps to the platform, where they could ender through the Hula gates into the portico of the Temple these spacious area served as meeting places for the study of Torah.
[3] And there appeared unto them cloven tongues like as of fire, and it sat upon each of them.
Cloven tongues - The words of Torah appeared to the people in fire. They saw the flames and heard the voice in their own language. The tongues of fire are paralleled by Jewish descriptions of the theophany at Sinai.
Like as of fire - disparted tongues," that is, tongue-shaped, flame-like appearances, rising from a common center or root, and resting upon each of that large company: beautiful visible symbol of the burning energy of the Spirit now descending in all His plenitude upon the Messianic Church, and about to pour itself through every tongue, and over every tribe of men under heaven!
[4] And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.
They - Visitors from all parts of the world who had made pilgrimage to Jerusalem heard the early believers speaking about the wonderful works of G-d in the different languages of the nations. They witnessed the tongues of fire resting on the heads of those filled with the Spirit. Pentecost is thus a point of convergence where the spiritual force of G-d’s blessing has dramatically impacted both Judaism and Christianity. While the name itself simply means fifty days, referring to the seven weeks plus one day for the Harvest of Grains, for Jews and Christians. The outpouring of the Holy Spirit calls for service. Torah’s revelation and the Holy Spirit’s fire revive the faithful to meet the challenge.
Began to speak with other tongues - real, living languages, as is plain from what follows. The thing uttered, probably the same by all, was "the wonderful works of
G-d," perhaps in the inspired words of the Old Testament evangelical hymns; though it is next to certain that the speakers themselves understood nothing of what they uttered (see on 1 Cor. 14:1-25).
[8] And how hear we every man in our own tongue, wherein we were born?
People from all over the world who came from different cultures, speaking languages foreign to the inhabitants of the land of Israel. Pilgrims and proselytes from all over the world heard the people speaking in foreign languages. Even though the apostles had never learned these languages, they spoke to the visitors to Jerusalem in their native dialects.
Day of Pentecost - in Ex. 19-20 when the Israelites came to Mount Sinai. Accompanied by peals of thunder and bursts of lightning, the powerful word of G-d with sparks flying out. Fiery sparks flew in every direction -- symbolizing that each divine utterance was heard in every language. They were like tongues of fire. G-d’s awesome presence was made known as He revealed His will to the people He loved. G-d’s revelation in Torah was given to His people. Pentecost is the “time in which G-d gave us our Torah. Pentecost occurred on the 15th day after Passover. (Lev. 23:15, 16).
With one accord - the solemnity of the day, perhaps, unconsciously raising their expectations.
[2] And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting.
Rushing mighty wind - "The whole description is so picturesque and striking that it could only come from an eye-witness". The suddenness, strength, and diffusiveness of the sound strike with deepest awe the whole company, and thus complete their preparation for the heavenly gift. Wind was a familiar emblem of the Spirit (Ezek. 37:9; John 3:8; 20:22). But this was not a rush of actual wind. It was only a sound "as of" it.
House - has often associated with the upper room, it is much more likely that the site of the miracle of Pentecost was the Temple. House referrers to the house of the L-rd, where they would have been sitting for the study of Torah. The Temple was the meeting place of G-d’s people for the Feast of Pentecost. In verse 46, they gathered in the Temple with one accord each day to pray, study, and learn. There was a monumental stairway that led up to a wide platform area, pilgrims would ritually immerse in baptismal pools and ascend the steps to the platform, where they could ender through the Hula gates into the portico of the Temple these spacious area served as meeting places for the study of Torah.
[3] And there appeared unto them cloven tongues like as of fire, and it sat upon each of them.
Cloven tongues - The words of Torah appeared to the people in fire. They saw the flames and heard the voice in their own language. The tongues of fire are paralleled by Jewish descriptions of the theophany at Sinai.
Like as of fire - disparted tongues," that is, tongue-shaped, flame-like appearances, rising from a common center or root, and resting upon each of that large company: beautiful visible symbol of the burning energy of the Spirit now descending in all His plenitude upon the Messianic Church, and about to pour itself through every tongue, and over every tribe of men under heaven!
[4] And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.
They - Visitors from all parts of the world who had made pilgrimage to Jerusalem heard the early believers speaking about the wonderful works of G-d in the different languages of the nations. They witnessed the tongues of fire resting on the heads of those filled with the Spirit. Pentecost is thus a point of convergence where the spiritual force of G-d’s blessing has dramatically impacted both Judaism and Christianity. While the name itself simply means fifty days, referring to the seven weeks plus one day for the Harvest of Grains, for Jews and Christians. The outpouring of the Holy Spirit calls for service. Torah’s revelation and the Holy Spirit’s fire revive the faithful to meet the challenge.
Began to speak with other tongues - real, living languages, as is plain from what follows. The thing uttered, probably the same by all, was "the wonderful works of
G-d," perhaps in the inspired words of the Old Testament evangelical hymns; though it is next to certain that the speakers themselves understood nothing of what they uttered (see on 1 Cor. 14:1-25).
[8] And how hear we every man in our own tongue, wherein we were born?
People from all over the world who came from different cultures, speaking languages foreign to the inhabitants of the land of Israel. Pilgrims and proselytes from all over the world heard the people speaking in foreign languages. Even though the apostles had never learned these languages, they spoke to the visitors to Jerusalem in their native dialects.
Moses' Wife
Moses had only ONE wife:
[Num. 12:1] And Miriam and Aaron spake against Moses because of the Ethiopian woman whom he had married: for he had married an Ethiopian woman.
Zipporah, Moses wife, was a Midianite, and because Midian bordered on Ethiopia , it is sometimes referred to in the scriptures by this name. She was the daughter of a priest of Midian, the person who introduced her tribal practice of circumcision to the Hebrews when she insisted upon circumcising her son Gershom.
An Ethiopian woman - Hebrew , "a Cushite woman" - Arabia was usually called in Scripture the land of Cush, its inhabitants being descendants of that son of Ham accounted generally a vile and contemptible race the part of Miriam and Aaron against Moses was the great change made in the government by the adoption of the seventy rulers (11:16). Their irritating disparagement of his wife (who, in all probability, was Zipporah (Ex. 2:21), and not a second wife he had recently married) arose from jealousy of the relatives, through whose influence the innovation had been first made (Ex. 18: 13-26), while they were overlooked or neglected. Miriam is mentioned before Aaron as being the chief instigator and leader of the sedition. The Rabbis portray Numbers 12:1 Miriam, as an individual who was never afraid to deliver a severe rebuke when necessary – to her father, even to the Pharaoh. As an adult, Miriam now harshly condemns her brother, Moses. This time, she will not come out unscathed.
The text seems to suggest that the cause of the rebuke was the marriage of Moses to a Cushite (Ethiopian) woman, but many Scholars believe that a later editor of Scripture added this particular line. There was a report to Moses that Eldad and Medad, two men not chosen by Moses, were going about the camp engaging in the mystery of prophecy and ecstatic communion with the Divine. Zipporah, standing within earshot, spontaneously exclaimed, “Woe to the wives of these two men if they have anything to do with prophecy, for they will separate from their wives, just as my husband has separated from me!” Miriam, who witnessed Zipporah’s reaction, reported it to her brother, Aaron. Miriam, at that moment, realized that Moses had separated himself from his wife, and she believed that Zipporah had been wronged, deprived of the possibility of and obligation to procreate. Miriam brags that even though she and Aaron also receive Divine revelations, they, unlike Moses, chose not to halt their conjugal life. Miriam falsely accuses Moses of unwarranted pride, of falsely displaying the appearance of a Holy Man. It was Miriam, not Aaron, who led the revolt.
[Num. 12:1] And Miriam and Aaron spake against Moses because of the Ethiopian woman whom he had married: for he had married an Ethiopian woman.
Zipporah, Moses wife, was a Midianite, and because Midian bordered on Ethiopia , it is sometimes referred to in the scriptures by this name. She was the daughter of a priest of Midian, the person who introduced her tribal practice of circumcision to the Hebrews when she insisted upon circumcising her son Gershom.
An Ethiopian woman - Hebrew , "a Cushite woman" - Arabia was usually called in Scripture the land of Cush, its inhabitants being descendants of that son of Ham accounted generally a vile and contemptible race the part of Miriam and Aaron against Moses was the great change made in the government by the adoption of the seventy rulers (11:16). Their irritating disparagement of his wife (who, in all probability, was Zipporah (Ex. 2:21), and not a second wife he had recently married) arose from jealousy of the relatives, through whose influence the innovation had been first made (Ex. 18: 13-26), while they were overlooked or neglected. Miriam is mentioned before Aaron as being the chief instigator and leader of the sedition. The Rabbis portray Numbers 12:1 Miriam, as an individual who was never afraid to deliver a severe rebuke when necessary – to her father, even to the Pharaoh. As an adult, Miriam now harshly condemns her brother, Moses. This time, she will not come out unscathed.
The text seems to suggest that the cause of the rebuke was the marriage of Moses to a Cushite (Ethiopian) woman, but many Scholars believe that a later editor of Scripture added this particular line. There was a report to Moses that Eldad and Medad, two men not chosen by Moses, were going about the camp engaging in the mystery of prophecy and ecstatic communion with the Divine. Zipporah, standing within earshot, spontaneously exclaimed, “Woe to the wives of these two men if they have anything to do with prophecy, for they will separate from their wives, just as my husband has separated from me!” Miriam, who witnessed Zipporah’s reaction, reported it to her brother, Aaron. Miriam, at that moment, realized that Moses had separated himself from his wife, and she believed that Zipporah had been wronged, deprived of the possibility of and obligation to procreate. Miriam brags that even though she and Aaron also receive Divine revelations, they, unlike Moses, chose not to halt their conjugal life. Miriam falsely accuses Moses of unwarranted pride, of falsely displaying the appearance of a Holy Man. It was Miriam, not Aaron, who led the revolt.
Stephen
Stephen is found only seven times and only in the book of Acts.
Who is Stephen?
The complainants were the Grecians, or Hellenists, against the Hebrews--the Jews that were scattered in Greece, and other parts, who ordinarily spoke the Greek tongue, and read the Old Testament in the Greek version, and not the original Hebrew, many of whom being at Jerusalem at the feast embraced the faith of the Messiah, and were added to the Messianic church, and so continued there. These complained against the Hebrews, the native Jews that used the original Hebrew of the Old Testament. Some of each of these became Messianic Believers, and, it seems, their joint-embracing of the faith of Y’Shua did not prevail, as it ought to have done, to extinguish the little jealousies they had one of another before their conversion.
6:5 Stephen, a man full of faith and of the Holy Ghost
He was an extraordinary man, and excelled in every thing that was good; his name signifies a crown.
Murmuring of the Grecian Jews against the Hebrews ...
Both classes of these "Jews" were Messianic Believers, but there was a language barrier. The Jews of Palestine spoke Aramaic, and those of the Diaspora spoke Greek; many of the latter were living in Jerusalem at that time but were natives of the provinces. "In the Jewish world as a whole there was some tension, and this survived between the two groups," even after they became Messianic Believers.
As this and the following names are all Greek, it is likely they were all of the "Grecian" class, which would effectually restore mutual confidence.
It seems seven Hellenists, as their names show.
And Nicholas a proselyte - To whom the proselytes would the more readily apply.
The qualifications that he had as a man of faith and full of the Holy Spirit were not his alone but belonged to the entire group nominated by the multitude.
6:8 Stephen, full of faith and power, did great wonders and miracles among the people.
No record of specific signs has come down to us; but the fact of their designation here as "great" proves them to have been miracles of the first magnitude. Stephen was a man of the most noble character and of the mightiest ability.
7: 59 he was the first that suffered Messianic martyrdom for the Messiah. At length, he sealed it with his blood. Was he called for such a time as this? Was this to be his one great mission in life?
Stephen was bred a scholar, and they thought it their honor to meddle with their match. Stephen, who was only a deacon in the Messianic church, and a very sharp young man, of bright parts, and better qualified to deal with wrangling disputants than the apostles themselves, was appointed to this service. Some historians say that Stephen had been bred up at the feet of Gamaliel, and that Saul and the rest of them set upon him as a deserter, and with a particular fury made him their mark.
It is probable that they disputed with Stephen because he was zealous to argue with them and convince them, and this was the service to which G-d had called him.
Don’t you ever feel ‘called’ to dispute a Scriptural point?
He pleaded the cause of Messianic against those that opposed it, and argued against it (Acts 6:9, 10); he served the interests of religion as a disputant, in the high places of the field, while others were serving them as vinedressers and husbandmen.
When they could not answer his arguments as a disputant, they prosecuted him as a criminal, and suborned witnesses against him, to swear blasphemy upon him.
He therefore becomes their enemy, because he told them the truth, and proved it to be so.
How many times have you been persecuted for telling the truth?
Notice though he spoke up for truth and doing the Father’s bidding – they latterly killed him for it. So the bottom line is we are to do as we are told and leave the results in G-d’s hands, even if it may not be favorable, for we can not see the big picture of His purpose.
Who is Stephen?
The complainants were the Grecians, or Hellenists, against the Hebrews--the Jews that were scattered in Greece, and other parts, who ordinarily spoke the Greek tongue, and read the Old Testament in the Greek version, and not the original Hebrew, many of whom being at Jerusalem at the feast embraced the faith of the Messiah, and were added to the Messianic church, and so continued there. These complained against the Hebrews, the native Jews that used the original Hebrew of the Old Testament. Some of each of these became Messianic Believers, and, it seems, their joint-embracing of the faith of Y’Shua did not prevail, as it ought to have done, to extinguish the little jealousies they had one of another before their conversion.
6:5 Stephen, a man full of faith and of the Holy Ghost
He was an extraordinary man, and excelled in every thing that was good; his name signifies a crown.
Murmuring of the Grecian Jews against the Hebrews ...
Both classes of these "Jews" were Messianic Believers, but there was a language barrier. The Jews of Palestine spoke Aramaic, and those of the Diaspora spoke Greek; many of the latter were living in Jerusalem at that time but were natives of the provinces. "In the Jewish world as a whole there was some tension, and this survived between the two groups," even after they became Messianic Believers.
As this and the following names are all Greek, it is likely they were all of the "Grecian" class, which would effectually restore mutual confidence.
It seems seven Hellenists, as their names show.
And Nicholas a proselyte - To whom the proselytes would the more readily apply.
The qualifications that he had as a man of faith and full of the Holy Spirit were not his alone but belonged to the entire group nominated by the multitude.
6:8 Stephen, full of faith and power, did great wonders and miracles among the people.
No record of specific signs has come down to us; but the fact of their designation here as "great" proves them to have been miracles of the first magnitude. Stephen was a man of the most noble character and of the mightiest ability.
7: 59 he was the first that suffered Messianic martyrdom for the Messiah. At length, he sealed it with his blood. Was he called for such a time as this? Was this to be his one great mission in life?
Stephen was bred a scholar, and they thought it their honor to meddle with their match. Stephen, who was only a deacon in the Messianic church, and a very sharp young man, of bright parts, and better qualified to deal with wrangling disputants than the apostles themselves, was appointed to this service. Some historians say that Stephen had been bred up at the feet of Gamaliel, and that Saul and the rest of them set upon him as a deserter, and with a particular fury made him their mark.
It is probable that they disputed with Stephen because he was zealous to argue with them and convince them, and this was the service to which G-d had called him.
Don’t you ever feel ‘called’ to dispute a Scriptural point?
He pleaded the cause of Messianic against those that opposed it, and argued against it (Acts 6:9, 10); he served the interests of religion as a disputant, in the high places of the field, while others were serving them as vinedressers and husbandmen.
When they could not answer his arguments as a disputant, they prosecuted him as a criminal, and suborned witnesses against him, to swear blasphemy upon him.
He therefore becomes their enemy, because he told them the truth, and proved it to be so.
How many times have you been persecuted for telling the truth?
Notice though he spoke up for truth and doing the Father’s bidding – they latterly killed him for it. So the bottom line is we are to do as we are told and leave the results in G-d’s hands, even if it may not be favorable, for we can not see the big picture of His purpose.
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