[Isa. 43:18] Remember ye not the former things, neither consider the things of old.
Do not remember the former things - As Isaiah writes prophetically to Israel, they were mired in the desperate circumstances of captivity and exile. G-d wants to put their eyes on the new work He will do, so it begins with a reminder to not remember the former things. If they are stuck in the failure and sin and discouragement of the past, they will never go forward to the new thing G-d has for them.
It is a fascinating - and instructive - switch between 16-17 and 18. Israel is told to look to the past by remembering the great things G-d did for them at the Red Sea. But in 18, they are told, Do not remember the former things, nor consider the things of old. This shows us that there is a sense in which we must remember the past, in terms of G-d's great work on our behalf. There is also a sense in which we must forsake and forget the past, with all its discouragement and defeat, and move on to what G-d has for us in the future.
[19] Behold, I will do a new thing; now it shall spring forth; shall ye not know it?
Behold, I will do a new thing - Staying stuck in the past can keep us from the new thing G-d wants to do. If Israel stayed stuck in the discouragement and seduction of Babylon, they would never look for the new thing of release from exile.
Are you stuck in the past discouragements?
We can be tossed about by every wind of doctrine. But we can also error on the other side of the balance, and work against the new thing G-d wants to do.
Shall you not know it? G-d asks the same question today. "Will you stay in step with My Spirit? When He leads into something new, shall you not know it?"
Often, when G-d makes a promise, we worry about the details or the obstacles for the fulfillment of the promise. G-d replies to us "Don't worry about it at all. I will even make a road in the wilderness. I have resources and plans you don't know about. Leave those problems to Me.”
They shall declare My praise - This is part of fulfilling the purpose G0-d created us for, as mentioned in Isaiah 43:7 (Whom I created for My glory). When we declare our praise for G-d, we are giving Him glory, and fulfilling one of the purposes we were created for.
What is the ground and reason G-d’s pardon? It is not for the sake of any thing in us, but for His own sake, for His mercies'-sake, His promise-sake, and especially for His Son's sake, and that He may Himself be glorified in it.
None can forgive sin but G-d only, and He will do it; it is His settled resolution. He will do it willingly and with delight; it is His pleasure; it is His honor; so He is pleased to reckon it.
Let go of past hurts and pains, leave it in His hands and move into His glorious plans for you!
Potential Obstacles
Isa. 43: Fear not: for I have redeemed thee, I have called thee by thy name
G-d tells us once again to fear not it is a command, accompanied by promises. By outward circumstances people had reason to be afraid. G-d points us past the present circumstances to both this command and promise.
His ownership is personal, because He says I have called you by your name. His ownership is certain; because He seals it by saying you are mine. Knowing we belong to G-d is a wonderful answer to fear. We can know that He holds us, protects us, guards us, and cares for us. We can know that He would not have created, redeemed, and called us unless He intended to finish His work in us. How can we be afraid when we know this G-d is for us, is looking out for our interests?
When you pass through the waters, I will be with you - Through any potential obstacle, G-d will be with us. Deep waters? I will be with you. Must you walk through the fire? Then you shall not be burned. When G-d is with us, He is for us, and who can be against us?
Trials are inevitable; it doesn't say if you pass through the waters, it says when you pass through the waters. The text doesn't say, "When you walk on a luxurious padded carpet, I will be with you." It says G-d will be with us in the toughest of circumstances. Trials are varied; sometimes we face waters, sometimes rivers, and sometimes fire. Floods overwhelm, fires consume.
"Walking is the pace at which you go when you are not in a hurry, when you are not concerned or alarmed. When you are not burdened or anxious, then you walk. 'He that believeth shall not make haste' (Isaiah 29:16)."
He loves us! We are precious in His sight! This is an Old Testament example of the truth in John 3:16.
Whom I have created for My glory means that G-d not only has created us, but that He has created us for a purpose. If we have no Creator, then we are purposeless; but G-d has created us and He did it for a purpose, creating us for His glory. This means that when we are glorifying G-d, we are fulfilling the purpose we were created for, and will therefore be the most happy and fulfilled.
"You are My witnesses," says the Father, "And My servant whom I have chosen, that you may know and believe Me, and understand that I am He. Before Me there was no G-d formed, nor shall there be after Me. I, even I, am the L-RD, and besides Me there is no savior. I have declared and saved, I have proclaimed, and there was no foreign idol among you; therefore you are My witnesses," says G-d, "that I am G-d. Indeed before the day was, I am He; and there is no one who can deliver out of My hand; I work, and who will reverse it?"
You are My witnesses, G-d's people had witnessed the greatness of G-d. Remember the great things G-d had done for you and you would see each wonderful work of His as a witness to the truth that He is the only true G-d! We should all be witnesses to the saving, rescuing, and healing work of the Father! Look at the positive not the negative.
Indeed, before the day was, I am He – G-d's credentials go beyond His saving work on behalf of His people. He comes before time itself. Before there was ever a day, G-d was. So His strength is infinitely greater than anyone else's; He can rightly say there is no one who can deliver out of My hand. When G-d does something, no one will reverse it.
Prov. 3:25-26 Do not be afraid of sudden terror or of the ruin of the wicked, when it comes, for the L-RD will be your confidence and will keep your foot from being caught. Prov. 1: 33 but whoever listens to Me will dwell secure and will be at ease, without dread of disaster. Isa. 41: 10.13 fear not, for I am with you; be not dismayed, for I am your G-d;
I will strengthen you, I will help you, I will uphold you with my righteous right hand. For I, the L-RD your G-d, hold your right hand; it is I who say to you, “Fear not, I am the one who helps you." Ps. 46:1-2 G-d is our refuge and strength, a very present help in trouble. Therefore we will not fear though the earth gives way, though the mountains be moved into the heart of the sea, 2 Tim. 1:7 for G-d gave us a spirit not of fear but of power and love and self-control.
Deut. 31:8 It is the L-RD who goes before you. He will be with you; He will not leave you or forsake you. Do not fear or be dismayed,"
Heb. 13:6 So we can confidently say, “The L-rd is my helper; I will not fear; what can man do to me?” Through the trials of life we face and go through many potential obstacles, but we are not to fear for He is with us every step of the way of our training and equipping us to be all we can be for His glory.
G-d tells us once again to fear not it is a command, accompanied by promises. By outward circumstances people had reason to be afraid. G-d points us past the present circumstances to both this command and promise.
His ownership is personal, because He says I have called you by your name. His ownership is certain; because He seals it by saying you are mine. Knowing we belong to G-d is a wonderful answer to fear. We can know that He holds us, protects us, guards us, and cares for us. We can know that He would not have created, redeemed, and called us unless He intended to finish His work in us. How can we be afraid when we know this G-d is for us, is looking out for our interests?
When you pass through the waters, I will be with you - Through any potential obstacle, G-d will be with us. Deep waters? I will be with you. Must you walk through the fire? Then you shall not be burned. When G-d is with us, He is for us, and who can be against us?
Trials are inevitable; it doesn't say if you pass through the waters, it says when you pass through the waters. The text doesn't say, "When you walk on a luxurious padded carpet, I will be with you." It says G-d will be with us in the toughest of circumstances. Trials are varied; sometimes we face waters, sometimes rivers, and sometimes fire. Floods overwhelm, fires consume.
"Walking is the pace at which you go when you are not in a hurry, when you are not concerned or alarmed. When you are not burdened or anxious, then you walk. 'He that believeth shall not make haste' (Isaiah 29:16)."
He loves us! We are precious in His sight! This is an Old Testament example of the truth in John 3:16.
Whom I have created for My glory means that G-d not only has created us, but that He has created us for a purpose. If we have no Creator, then we are purposeless; but G-d has created us and He did it for a purpose, creating us for His glory. This means that when we are glorifying G-d, we are fulfilling the purpose we were created for, and will therefore be the most happy and fulfilled.
"You are My witnesses," says the Father, "And My servant whom I have chosen, that you may know and believe Me, and understand that I am He. Before Me there was no G-d formed, nor shall there be after Me. I, even I, am the L-RD, and besides Me there is no savior. I have declared and saved, I have proclaimed, and there was no foreign idol among you; therefore you are My witnesses," says G-d, "that I am G-d. Indeed before the day was, I am He; and there is no one who can deliver out of My hand; I work, and who will reverse it?"
You are My witnesses, G-d's people had witnessed the greatness of G-d. Remember the great things G-d had done for you and you would see each wonderful work of His as a witness to the truth that He is the only true G-d! We should all be witnesses to the saving, rescuing, and healing work of the Father! Look at the positive not the negative.
Indeed, before the day was, I am He – G-d's credentials go beyond His saving work on behalf of His people. He comes before time itself. Before there was ever a day, G-d was. So His strength is infinitely greater than anyone else's; He can rightly say there is no one who can deliver out of My hand. When G-d does something, no one will reverse it.
Prov. 3:25-26 Do not be afraid of sudden terror or of the ruin of the wicked, when it comes, for the L-RD will be your confidence and will keep your foot from being caught. Prov. 1: 33 but whoever listens to Me will dwell secure and will be at ease, without dread of disaster. Isa. 41: 10.13 fear not, for I am with you; be not dismayed, for I am your G-d;
I will strengthen you, I will help you, I will uphold you with my righteous right hand. For I, the L-RD your G-d, hold your right hand; it is I who say to you, “Fear not, I am the one who helps you." Ps. 46:1-2 G-d is our refuge and strength, a very present help in trouble. Therefore we will not fear though the earth gives way, though the mountains be moved into the heart of the sea, 2 Tim. 1:7 for G-d gave us a spirit not of fear but of power and love and self-control.
Deut. 31:8 It is the L-RD who goes before you. He will be with you; He will not leave you or forsake you. Do not fear or be dismayed,"
Heb. 13:6 So we can confidently say, “The L-rd is my helper; I will not fear; what can man do to me?” Through the trials of life we face and go through many potential obstacles, but we are not to fear for He is with us every step of the way of our training and equipping us to be all we can be for His glory.
Laconia
Acts 14: The gods are come down to us in the likeness of men.The entire region was idolatrous. The idols which were worshipped there were those which were worshipped throughout Greece. Many of their idols were heroes, whom they worshipped after they were dead. It was common among them to suppose that the idols appeared to men in human form. The poems are filled with accounts of such appearances; and the only way in which they supposed the idols to take knowledge of human affairs, and to aid men, was by their personally appearing in this form.
And they called Barnabas, Jupiter - Jupiter was represented as the most powerful of all the idols of the ancients. He was represented as the son of Saturn and Ops, and was educated in a cave on Mount Ida, in the island of Crete. The worship of Jupiter was almost universal. He was the Ammon of Africa, the Belus of Babylon, and the Osiris of Egypt. His common appellation was, the father of idols and men. He was usually represented as sitting upon a golden or an ivory throne, holding in one hand a thunderbolt, and in the other a sceptre of cypress. His power was supposed to extend over other idols; and everything was subservient to his will, except the fates. There is the most abundant proof that he was worshipped in the region of Lycaonia, and throughout Asia Minor. There was, besides, a fable among the inhabitants of Lycaonia that Jupiter and Mercury had once visited that place, and had been received by Philemon.
And Paul, Mercarius - Mercury, called by the Greeks Hermes, was a celebrated idol of antiquity. No less than five of this name is mentioned by Cicero. The most celebrated was the son of Jupiter and Msia. He was the messenger of the idols, and of Jupiter in particular; he was the patron of travelers and shepherds; he conducted the souls of the dead into the infernal regions; and he presided over orators, and declaimers, and merchants; and he was also the idol of thieves, pickpockets, and all dishonest persons. He was regarded as the idol of expressiveness and as light, rapid, and quick in his movements. The conjecture of Chrysostom is, that Barnabas was a large, athletic man, and was hence taken for Jupiter; and Paul was small in his person, and was hence supposed to be Mercury.In the city of Jupiter the image of Jupiter stood in front near the gates, for the city was under the protection of their idol.
They brought two oxen, one to be sacrificed to each (Barnabas and Paul). It was common to sacrifice bullocks to Jupiter. The victims of sacrifice were usually decorated with ribands and chaplets of flowers. The gates of the city, where were the images or temple of the idols.
Lystra , ancient city of Lycaonia, S Asia Minor the modern Konya, Turkey.
22…..continue in the faith, and that we must through much tribulation
That it is fit or proper that we should. Not that it is in itself fixed by any fatal necessity; but that such is the nature of religion, and such the wickedness and opposition of the world, that it will happen. We are not to expect that it will be otherwise. We are to calculate on it when we become Believers.
It is necessary to wean us from the world; to keep before one's mind the great truth, that we have here "no continuing city, and no abiding place. The trial here, makes us pant for a world of rest. The opposition of sinners makes us desire that world where the wicked shall cease from troubling, and where there shall be eternal friendship and peace.
When we are persecuted and afflicted, we may remember that it has been the lot of Believers from the beginning. We tread a path that has been watered by the tears of the saints, and rendered sacred by the shedding of the best blood on the earth.
Congregation Broken Up
Paul in his travels, preached the gospel first to the Jews, the people of G-d, offering them pardon through their own Messiah; and, when they rejected it, turned to the Gentiles.
[Acts 13:42] And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next sabbath.
And when the Jews - There is a great variety in the Mss. on this verse; and in the ancient versions, "And when they were gone out, they besought them that these words might be spoken," The Syriac reads it, "When they departed from them, they sought from them that these words might be spoken to them on another Sabbath." The Arabic, "Some of the synagogue of the Jews asked of them that they would exhort the Gentiles with them," etc. If these readings be correct, then the meaning is that some of the Jews exhorted the apostles to proclaim these truths at some other time; particularly to the Gentiles. The MSS. greatly vary in regard to the passage, and it is perhaps impossible to determine the true reading. If the present reading in the English translation is to be regarded as genuine--of which, however, there is very little evidence--the meaning is, that a part of the Jews, perhaps a majority of them, rejected the message, and went out, though many of them followed Paul and Barnabas.
The Gentiles besought - The expression is that Paul besought the Gentiles.
The next Sabbath - The margin has probably the correct rendering of the passage. The meaning of the verse is that a wish was expressed that these doctrines might be repeated to them in the intermediate time before the next Sabbath.
[43] Now when the congregation was broken up, many of the Jews and religious proselytes followed Paul and Barnabas: who, speaking to them, persuaded them to continue in the grace of God.
There were some of the Jews that were so incensed against the preaching of the gospel, not to the Gentiles, but to themselves, that they would not bear to hear it, but went out of the Synagogue while Paul was preaching, in contempt of him and his doctrine, and to the disturbance of the congregation. They went out of the Synagogue, not only to show that they did not believe the gospel, but because they were resolved they would not, and therefore got out of the hearing of those things that had a tendency to convince them.
The Gentiles were as willing to hear the gospel that they begged:
1. That the same offer might be made to them that was made to the Jews. Paul in this sermon had brought the word of salvation to the Jews and proselytes, but had taken no notice of the Gentiles; and therefore they begged that forgiveness of sins through the Messiah might be preached to them, as it was to the Jews.
2. That the same instructions might be given to them. They had heard the doctrine of Messiah, but did not understand it at the first hearing, nor could they remember all that they had heard, and therefore they begged it might be preached to them again.
There were some, nay, there were many, both of Jews and proselytes, that were wrought upon by the preaching of the gospel. Those who aggravated the matter of the Jews' rejection by the preaching of the gospel, cried out, as is usual in such cases, "They have cast away, and cast off, all the people of G-d." "Nay," says Paul, "it is not so; for abundance of the Jews have embraced the Messiah, and are taken in;" himself for one, Romans 11:1, 5. So it was here: Many of the Jews and religious proselytes followed Paul and Barnabas, and received further instructions and encouragement from them:
1. They submitted to the grace of G-d, and were admitted to the benefit and comfort of it, which is implied in their being exhorted to continue in it. They followed Paul and Barnabas; they became their disciples, or rather the students of the Messiah, whose agents they were. Those that join themselves to Messiah will join themselves to his ministers, and follow them. And Paul and Barnabas, though they were sent to the Gentiles, yet bade those of the Jews welcome that were willing to come under their instructions, such hearty well-wishers were they to all the Jews and their friends, if they pleased.
2. They were exhorted and encouraged to persevere herein: Paul and Barnabas, speaking to them with all the freedom and friendship imaginable, persuaded them to continue in the grace of G-d, to hold fast that which they had received, to continue in their belief of the gospel of grace, their dependence upon the Spirit of grace, and their attendance upon the means of grace. And the grace of G-d shall not be wanting to those who thus continue in it, but they remained them G-d is a just G-d and they are accountable for their actions.
The word judge here does not mean they expressed such an opinion, by their conduct they condemned themselves. Sinners by their conduct do in fact condemn themselves, and show that they are not only unfit to be saved, but that they have advanced so far in wickedness that there is no hope of their salvation, and no propriety in offering them, any farther, eternal life.
Paul choose to turn to the Gentiles, himself.
[47] For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth.
For so - Paul, as usual, appeals to the Scriptures in order to justify his course. He here appeals to the Old Testament, rather than to the command of the Savior, because the Jews recognized the authority of their own Scriptures, while they would have turned in scorn from the command of Y’Shua of Nazareth.
I have set thee - This passage is found in Isaiah 49:6. That it refers to the Messiah there can be no doubt. From the fortieth chapter of Isaiah to the end of the prophecies, Isaiah had a primary and main reference to the times of the Messiah.
Of the Gentiles - This was in accordance with the uniform doctrines of Isaiah, Isaiah 42:1; 44:3; 60:3, 5, 16; 61:6, 9; 62:2; 66:12. Comp. Romans 15:9-12.
For salvation - To save sinners. Unto the ends of the earth, to all lands; in all nations
[48] And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed.
When the Gentiles heard this - Heard that the gospel was to be preached to them. for the purpose of salvation.
They glorified the word of the L-rd - They honored it as a message from G-d; they recognized and received it as the word of G-d. The expression conveys the idea of praise on account of it, and of reverence for the message as the word of G-d.
And as many as were ordained - it refers to the doctrine of election-- to G-d's ordaining men to eternal. They were then inclined by an influence from without themselves, or so disposed as to embrace eternal life. It refers not to an eternal decree, but that then there was such an influence as to dispose them, or incline them, to lay hold on salvation. This implies the doctrine of election. It was in fact that doctrine expressed. It was nothing but G-d's disposing them to embrace eternal life. And that He does this according to a plan in His own mind--a plan which is unchangeable as G-d Himself is unchangeable--is clear from the Scriptures.
[49] And the word of the Lord was published throughout all the region.
The split is not complete yet between the Messianic and Christianity.
[Acts 13:42] And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next sabbath.
And when the Jews - There is a great variety in the Mss. on this verse; and in the ancient versions, "And when they were gone out, they besought them that these words might be spoken," The Syriac reads it, "When they departed from them, they sought from them that these words might be spoken to them on another Sabbath." The Arabic, "Some of the synagogue of the Jews asked of them that they would exhort the Gentiles with them," etc. If these readings be correct, then the meaning is that some of the Jews exhorted the apostles to proclaim these truths at some other time; particularly to the Gentiles. The MSS. greatly vary in regard to the passage, and it is perhaps impossible to determine the true reading. If the present reading in the English translation is to be regarded as genuine--of which, however, there is very little evidence--the meaning is, that a part of the Jews, perhaps a majority of them, rejected the message, and went out, though many of them followed Paul and Barnabas.
The Gentiles besought - The expression is that Paul besought the Gentiles.
The next Sabbath - The margin has probably the correct rendering of the passage. The meaning of the verse is that a wish was expressed that these doctrines might be repeated to them in the intermediate time before the next Sabbath.
[43] Now when the congregation was broken up, many of the Jews and religious proselytes followed Paul and Barnabas: who, speaking to them, persuaded them to continue in the grace of God.
There were some of the Jews that were so incensed against the preaching of the gospel, not to the Gentiles, but to themselves, that they would not bear to hear it, but went out of the Synagogue while Paul was preaching, in contempt of him and his doctrine, and to the disturbance of the congregation. They went out of the Synagogue, not only to show that they did not believe the gospel, but because they were resolved they would not, and therefore got out of the hearing of those things that had a tendency to convince them.
The Gentiles were as willing to hear the gospel that they begged:
1. That the same offer might be made to them that was made to the Jews. Paul in this sermon had brought the word of salvation to the Jews and proselytes, but had taken no notice of the Gentiles; and therefore they begged that forgiveness of sins through the Messiah might be preached to them, as it was to the Jews.
2. That the same instructions might be given to them. They had heard the doctrine of Messiah, but did not understand it at the first hearing, nor could they remember all that they had heard, and therefore they begged it might be preached to them again.
There were some, nay, there were many, both of Jews and proselytes, that were wrought upon by the preaching of the gospel. Those who aggravated the matter of the Jews' rejection by the preaching of the gospel, cried out, as is usual in such cases, "They have cast away, and cast off, all the people of G-d." "Nay," says Paul, "it is not so; for abundance of the Jews have embraced the Messiah, and are taken in;" himself for one, Romans 11:1, 5. So it was here: Many of the Jews and religious proselytes followed Paul and Barnabas, and received further instructions and encouragement from them:
1. They submitted to the grace of G-d, and were admitted to the benefit and comfort of it, which is implied in their being exhorted to continue in it. They followed Paul and Barnabas; they became their disciples, or rather the students of the Messiah, whose agents they were. Those that join themselves to Messiah will join themselves to his ministers, and follow them. And Paul and Barnabas, though they were sent to the Gentiles, yet bade those of the Jews welcome that were willing to come under their instructions, such hearty well-wishers were they to all the Jews and their friends, if they pleased.
2. They were exhorted and encouraged to persevere herein: Paul and Barnabas, speaking to them with all the freedom and friendship imaginable, persuaded them to continue in the grace of G-d, to hold fast that which they had received, to continue in their belief of the gospel of grace, their dependence upon the Spirit of grace, and their attendance upon the means of grace. And the grace of G-d shall not be wanting to those who thus continue in it, but they remained them G-d is a just G-d and they are accountable for their actions.
The word judge here does not mean they expressed such an opinion, by their conduct they condemned themselves. Sinners by their conduct do in fact condemn themselves, and show that they are not only unfit to be saved, but that they have advanced so far in wickedness that there is no hope of their salvation, and no propriety in offering them, any farther, eternal life.
Paul choose to turn to the Gentiles, himself.
[47] For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth.
For so - Paul, as usual, appeals to the Scriptures in order to justify his course. He here appeals to the Old Testament, rather than to the command of the Savior, because the Jews recognized the authority of their own Scriptures, while they would have turned in scorn from the command of Y’Shua of Nazareth.
I have set thee - This passage is found in Isaiah 49:6. That it refers to the Messiah there can be no doubt. From the fortieth chapter of Isaiah to the end of the prophecies, Isaiah had a primary and main reference to the times of the Messiah.
Of the Gentiles - This was in accordance with the uniform doctrines of Isaiah, Isaiah 42:1; 44:3; 60:3, 5, 16; 61:6, 9; 62:2; 66:12. Comp. Romans 15:9-12.
For salvation - To save sinners. Unto the ends of the earth, to all lands; in all nations
[48] And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed.
When the Gentiles heard this - Heard that the gospel was to be preached to them. for the purpose of salvation.
They glorified the word of the L-rd - They honored it as a message from G-d; they recognized and received it as the word of G-d. The expression conveys the idea of praise on account of it, and of reverence for the message as the word of G-d.
And as many as were ordained - it refers to the doctrine of election-- to G-d's ordaining men to eternal. They were then inclined by an influence from without themselves, or so disposed as to embrace eternal life. It refers not to an eternal decree, but that then there was such an influence as to dispose them, or incline them, to lay hold on salvation. This implies the doctrine of election. It was in fact that doctrine expressed. It was nothing but G-d's disposing them to embrace eternal life. And that He does this according to a plan in His own mind--a plan which is unchangeable as G-d Himself is unchangeable--is clear from the Scriptures.
[49] And the word of the Lord was published throughout all the region.
The split is not complete yet between the Messianic and Christianity.
450 Years
[Acts 13:20] And after that he gave unto them judges about the space of four hundred and fifty years, until Samuel the prophet.
He gave unto them judges - Men who were raised up in an extraordinary manner to administer the affairs of the nation, to defend it from enemies, Judges 2:16.
About the space of our hundred and fifty years - This is a most difficult passage, and has exercised all the cleverness of chronologists. The ancient versions agree with the present Greek text. The difficulty has been to reconcile it with what is said in 1 Kings 6:1: "And it came to pass in the four hundred and eightieth year after the children of Israel were come out of the land of Egypt, in the fourth year of Solomon's reign over Israel .... he began to build the house of the L-rd." Now if, to the forty years that the children of Israel were in the wilderness, there be added the four hundred and fifty said in Acts to have been passed under the administration of the judges, and about seventeen years of the time of Joshua, forty for Samuel and the reign of Saul together, and forty for the reign of David, and three of Solomon before he began to build the Temple, the sum will be five hundred and ninety years, a period greater by one hundred and ten years than that mentioned in 1 Kings 6:1. Various ways have been proposed to meet the difficulty. After these transactions, which lasted four hundred and fifty years, he gave them a series of judges, reckoning from the birth of Isaac, and supposing that Paul meant to refer to this whole time.
But to this there are serious objections.
A. It is a forced and constrained interpretation, and one manifestly made to meet a difficulty.
B. There is no propriety in commencing this period at the birth of Isaac. That was in no manner remarkable, so far as Paul's narrative was concerned; and Paul had not even referred to it. Some think it should be read three hundred, instead of four hundred. But this is a mere conjecture, without any authority and some others suppose that the text has been corrupted by some transcriber, who has inserted this without authority. But there is no evidence of this; and the Mss. and ancient versions are uniform. None of these explanations are satisfactory.
In the solution of the difficulty we may remark.
1. That nothing is more perplexing than the chronology of ancient facts. The difficulty is found in all writings; in profane as well as sacred. Mistakes are so easily made in transcribing numbers where letters are used, instead of writing the words at length that we are not to wonder at such errors.
2. Paul would naturally use the chronology which was in current, common use, among the Jews. It was not his business to settle such points; but he would speak of them as they were usually spoken of, and refer to them as others did.
3. There is reason to believe that that which is here mentioned was the common chronology of his time. It accords remarkably with that which is used by Josephus. Josephus says expressly, that Solomon "began to build the Temple in the fourth year of his reign, five hundred and ninety-two years after the Exodus out of Egypt, etc. This would allow forty years for their being in the wilderness, seventeen for Joshua, forty for Samuel and Saul, forty for the reign of David, and four hundred and fifty-two years for the time of the judges and the times of anarchy that intervened. This remarkable coincidence shows that this was the chronology which was then used, and which Paul had in view.
4. This chronology has the authority, also, of many eminent names. In what way this computation of Josephus and the Jews originated, it is not necessary here to inquire. It is a sufficient, solution of the difficulty that Paul spoke in their usual manner, without departing from his regular object by settling a point of chronology.
He gave unto them judges - Men who were raised up in an extraordinary manner to administer the affairs of the nation, to defend it from enemies, Judges 2:16.
About the space of our hundred and fifty years - This is a most difficult passage, and has exercised all the cleverness of chronologists. The ancient versions agree with the present Greek text. The difficulty has been to reconcile it with what is said in 1 Kings 6:1: "And it came to pass in the four hundred and eightieth year after the children of Israel were come out of the land of Egypt, in the fourth year of Solomon's reign over Israel .... he began to build the house of the L-rd." Now if, to the forty years that the children of Israel were in the wilderness, there be added the four hundred and fifty said in Acts to have been passed under the administration of the judges, and about seventeen years of the time of Joshua, forty for Samuel and the reign of Saul together, and forty for the reign of David, and three of Solomon before he began to build the Temple, the sum will be five hundred and ninety years, a period greater by one hundred and ten years than that mentioned in 1 Kings 6:1. Various ways have been proposed to meet the difficulty. After these transactions, which lasted four hundred and fifty years, he gave them a series of judges, reckoning from the birth of Isaac, and supposing that Paul meant to refer to this whole time.
But to this there are serious objections.
A. It is a forced and constrained interpretation, and one manifestly made to meet a difficulty.
B. There is no propriety in commencing this period at the birth of Isaac. That was in no manner remarkable, so far as Paul's narrative was concerned; and Paul had not even referred to it. Some think it should be read three hundred, instead of four hundred. But this is a mere conjecture, without any authority and some others suppose that the text has been corrupted by some transcriber, who has inserted this without authority. But there is no evidence of this; and the Mss. and ancient versions are uniform. None of these explanations are satisfactory.
In the solution of the difficulty we may remark.
1. That nothing is more perplexing than the chronology of ancient facts. The difficulty is found in all writings; in profane as well as sacred. Mistakes are so easily made in transcribing numbers where letters are used, instead of writing the words at length that we are not to wonder at such errors.
2. Paul would naturally use the chronology which was in current, common use, among the Jews. It was not his business to settle such points; but he would speak of them as they were usually spoken of, and refer to them as others did.
3. There is reason to believe that that which is here mentioned was the common chronology of his time. It accords remarkably with that which is used by Josephus. Josephus says expressly, that Solomon "began to build the Temple in the fourth year of his reign, five hundred and ninety-two years after the Exodus out of Egypt, etc. This would allow forty years for their being in the wilderness, seventeen for Joshua, forty for Samuel and Saul, forty for the reign of David, and four hundred and fifty-two years for the time of the judges and the times of anarchy that intervened. This remarkable coincidence shows that this was the chronology which was then used, and which Paul had in view.
4. This chronology has the authority, also, of many eminent names. In what way this computation of Josephus and the Jews originated, it is not necessary here to inquire. It is a sufficient, solution of the difficulty that Paul spoke in their usual manner, without departing from his regular object by settling a point of chronology.
Saul to Paul
[Acts 13:9] Then Saul, (who also is called Paul,) filled with the Holy Ghost, set his eyes on him,The history concerning Paul's parents is meager; in fact, nothing is known of his mother, and all that is known of his father is that he was a Pharisee (Acts 23:5), and from his father Paul inherited the rights of Roman citizenship (Acts 22:26). Although the exact date of Paul's birth is unknown, ancient tradition places it the second year after Messiah's birth.
According to Jewish tradition Paul, like all boys, had to learn a trade, his was tent making. Following this, at the proper age, perhaps about thirteen, he went to Jerusalem to pursue his studies of the Jews. He became a student of Gamaliel, a distinguished teacher of the Law (Acts 22:3), and he was greatly interested in Mosaic Law. Through his study Saul grew increasingly more familiar with the outward observance of the law,
Then Saul, (who also is called Paul) - This is the last time he is called Saul. Henceforward he is designated by the title by which he is usually known, as Paul. When, or why, this change occurred in the name, has been a subject on which commentators are not agreed. From the fact that the change in the name is here first intimated, it would seem probable that it was first used in relation to him at this time. By whom the name was given him--whether he assumed it himself, or whether it was first given him by Christians or by Romans-- is not intimated. The name is of Roman origin. In the Latin language the name Paulus signifies little, dwarfish; it was assumed or conferred in subsequent years because he was little in stature. The name is not of the same signification as the name Saul. This signifies one that is asked, or desired.
After all the conjectures on this subject, it is probable:
1. That this name was first used here; for before this, even after his conversion, he is uniformly called Saul.
2. That it was given by the Romans, as being a name with which they were more familiar, and one that was more consonant with their language and pronunciation. It was made by the change of a single letter; and probably because the name Paul was common among them, and pronounced perhaps with greater facility. The reason for the selection of Paul is that it comes from the Greek Paulos, meaning little, and when converting to Christianity Paul wished to be known as the "Little One".
3. Paul suffered himself to be called by this name, as he was employed chiefly among the Gentiles. It was common for names to undergo changes quite as great as this, without our being able to specify any particular cause, in passing from one language to another.
4. G-d did change Peter's name, and many people assume that Paul's name was also changed, but it wasn't. Paul just changed the people he associated with and the language that he used. Paul's ministry was to the Gentiles, and he may have begun using Paul more because of that, but he already had that name as a citizen of Rome.
5. Saul was described as a man around thirty years of age when Stephen was killed and the Jews remembered ‘Saul as the persecutor!’ He made havoc for the Messianic Church invading sanctuaries of domestic life, entering every house (Acts 8:3) and tearing people from their homes and committing them to prison. Not only did he make men suffer, also, a fact three times repeated as a great aggravation of his cruelty (Acts 8:3). The persecuted people were scourged in their own Synagogues (Acts 26:11). He later confessed, "I persecuted this way unto death, binding and delivering into prisons both men and women (Acts 22:4), and when they were put to death I gave my voice against them" (Acts 26:10). He even tried causing them to blaspheme (Acts 26:11). His fame as a notorious inquisitor was known far and wide.
6. Paul, was a native of Tarsus, a city of Cilicia (Acts 21:39; 22:3), was of Jewish descent from the tribe of Benjamin (Philippians 3:5) and had knowledge of Greek. According to Ramsey (Paul the Traveler, p. 81) "it was the fashion for every Syrian, Cilician, and Cappadocian who prided himself on his Greek education and his knowledge of the Greek language to bear a Greek name; but at the same time he had his other name by which he was known unfavorably by his countrymen in general.
Missionaries Sent
[Acts 13:1] Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul.
Prophets - It is sometimes used in the New Testament to denote simply religious teachers, instructors sent from G-d, without particular reference to future events. To teach the people in the doctrines of religion was a part of the prophetic office; and this idea only was sometimes denoted by the use of the word.
These prophets seem to have been endowed in a remarkable manner with the knowledge of future events; with the power of explaining mysteries; and in some cases with the power of speaking foreign languages. In this case, it seems that one of them at least had the power of foretelling future events.
Teachers - Teachers are several times mentioned in the New Testament as an order of ministers, 1 Corinthians 12:28,29; Ephesians 4:11; 2 Peter 2:11. Their precise rank and duty are not known. It is probable that those here mentioned as prophets were the same persons as the teachers. They might discharge both offices, predicting future events, and instructing the people.
As Barnabas - Barnabas was a preacher, 4:35, 36; 9:27; 11:22, 26; and it is not improbable that the names "prophets and teachers" here simply designate the preachers of the gospel.
Simeon that was called Niger - He was from Cyrene, on the North Coast of Africa.
We know from tradition and several Latin words in the Greek text that Mark was writing his Gospel to a largely Roman audience. So that can help connect Simeon’s son’s Rufus with the Rufus mentioned by Paul in Romans 16:13. We know from Romans 16:13 that Paul apparently knew Rufus’s mother.
Niger is a Latin name meaning black. It’s safe to say he was Jewish and may have been called “Black” simply because of his looks.
There are and long have been dark-skinned Jews. They are a minority, to be sure, but they mainly come from Africa.
There is a Simon of Cyrene mentioned in the Synoptic Gospels (Mk. 15:21) as the man who helped Y’Shua’s carry His cross. Simeon and Simon are alternate spellings of the same name.
If we check out Acts 11:19-21 we find that the church in Antioch, where we first met Niger, was founded by men from Cyprus and Cyrene. So here is another connection. Niger is not said to be from Cyrene in Acts 13, but he’s not said to be from anywhere, so Cyrene is a good possibility, considering he was a leader in a church founded by Cyrenians.
Simon of Cyrene became a believer in Y’Shua and his sons were well-known in the early church. He later traveled to Antioch and helped get the church there started. His wife and sons were with him. In Antioch he received the nickname Niger, “the black guy” for being a dark-skinned Jew. (People in Antioch like to give nicknames, but that would have to be another post.) He was later joined in Antioch by Paul (then Saul of Tarsus) and, later yet, John Mark, who both got to know and love him, his wife and sons.
Years later, after Simon’s/Niger’s death, his wife and son Rufus were living in Rome. They were prominent in the church there in part because of the unique role Simon played in the Gospel story. Writing to a Roman audience, Mark mentions Rufus and Alexander, because he and the Roman church knew them personally. Paul, writing to the Romans, greets Rufus and his mom for the same reason.
Lucius of Cyrene - Cyrene was in Africa. He is afterwards mentioned as with the apostle Paul when he wrote the Epistle to the Romans, 16:21. He is mentioned, in Rom. 16:21, as one of Paul's kinsmen.
And Manaen – Greek name for the Hebrew name Menahem, which means ‘consoler; He is further described as "the foster-brother (suntrophos) of Herod the tetrarch", He was probably brought up and educated with this Herod and his brother Archelaus. Manaen may have been related to the older Manaen, the Essene, who, Josephus tells us, foretold the greatness of Herod the Great, and was afterward treated by Herod as his friend. His position in the church at Antioch was evidently an influential one, whether he himself ranked among the "prophets," or perhaps only among the "teachers."
Which had been brought up with Herod the tetrarch - or, the foster brother of Herod Antipas, not Herod Agrippa. that is, Antipas, who was himself "brought up with a certain private person at Rome" says Josephus. How differently did these two foster brothers turn out--the one, abandoned to a licentious life and stained with the blood of the most distinguished of G-d's prophets, though not without his fits of reformation and seasons of remorse; the other, a devoted disciple of the Y’Shua and prophet of the Church at Antioch! But this is only what may be seen in every age: "Even so, Father, for so it seemed good in Thy sight.' If the courtier, whose son, at the point of death, was healed by our L-rd (John 4:46) was of Herod's establishment, while Susanna's husband was his steward (Lk. 8:3), his foster brother's becoming a Christian and a prophet is something remarkable.
Herod was tetrarch of Galilee, Luke 3:1. The word here translated, "which had been brought up" denotes one who is educated or nourished at the same time with another. It is not elsewhere used in the New Testament. He might have been connected with the royal family; and being nearly of the same age, was educated by the father of Herod Antipas with him. He was therefore a man of rank and education, and his conversion shows that the gospel was not confined entirely in its influence to the poor.
And Saul - is here mentioned among the "prophets and teachers." Showing that these words denote ministers of the gospel in general, without reference to any particular order or rank, henceforward this book is almost exclusively occupied with him; and his impress on the New Testament, on Christendom, and on the world is paramount.
Prophets - It is sometimes used in the New Testament to denote simply religious teachers, instructors sent from G-d, without particular reference to future events. To teach the people in the doctrines of religion was a part of the prophetic office; and this idea only was sometimes denoted by the use of the word.
These prophets seem to have been endowed in a remarkable manner with the knowledge of future events; with the power of explaining mysteries; and in some cases with the power of speaking foreign languages. In this case, it seems that one of them at least had the power of foretelling future events.
Teachers - Teachers are several times mentioned in the New Testament as an order of ministers, 1 Corinthians 12:28,29; Ephesians 4:11; 2 Peter 2:11. Their precise rank and duty are not known. It is probable that those here mentioned as prophets were the same persons as the teachers. They might discharge both offices, predicting future events, and instructing the people.
As Barnabas - Barnabas was a preacher, 4:35, 36; 9:27; 11:22, 26; and it is not improbable that the names "prophets and teachers" here simply designate the preachers of the gospel.
Simeon that was called Niger - He was from Cyrene, on the North Coast of Africa.
We know from tradition and several Latin words in the Greek text that Mark was writing his Gospel to a largely Roman audience. So that can help connect Simeon’s son’s Rufus with the Rufus mentioned by Paul in Romans 16:13. We know from Romans 16:13 that Paul apparently knew Rufus’s mother.
Niger is a Latin name meaning black. It’s safe to say he was Jewish and may have been called “Black” simply because of his looks.
There are and long have been dark-skinned Jews. They are a minority, to be sure, but they mainly come from Africa.
There is a Simon of Cyrene mentioned in the Synoptic Gospels (Mk. 15:21) as the man who helped Y’Shua’s carry His cross. Simeon and Simon are alternate spellings of the same name.
If we check out Acts 11:19-21 we find that the church in Antioch, where we first met Niger, was founded by men from Cyprus and Cyrene. So here is another connection. Niger is not said to be from Cyrene in Acts 13, but he’s not said to be from anywhere, so Cyrene is a good possibility, considering he was a leader in a church founded by Cyrenians.
Simon of Cyrene became a believer in Y’Shua and his sons were well-known in the early church. He later traveled to Antioch and helped get the church there started. His wife and sons were with him. In Antioch he received the nickname Niger, “the black guy” for being a dark-skinned Jew. (People in Antioch like to give nicknames, but that would have to be another post.) He was later joined in Antioch by Paul (then Saul of Tarsus) and, later yet, John Mark, who both got to know and love him, his wife and sons.
Years later, after Simon’s/Niger’s death, his wife and son Rufus were living in Rome. They were prominent in the church there in part because of the unique role Simon played in the Gospel story. Writing to a Roman audience, Mark mentions Rufus and Alexander, because he and the Roman church knew them personally. Paul, writing to the Romans, greets Rufus and his mom for the same reason.
Lucius of Cyrene - Cyrene was in Africa. He is afterwards mentioned as with the apostle Paul when he wrote the Epistle to the Romans, 16:21. He is mentioned, in Rom. 16:21, as one of Paul's kinsmen.
And Manaen – Greek name for the Hebrew name Menahem, which means ‘consoler; He is further described as "the foster-brother (suntrophos) of Herod the tetrarch", He was probably brought up and educated with this Herod and his brother Archelaus. Manaen may have been related to the older Manaen, the Essene, who, Josephus tells us, foretold the greatness of Herod the Great, and was afterward treated by Herod as his friend. His position in the church at Antioch was evidently an influential one, whether he himself ranked among the "prophets," or perhaps only among the "teachers."
Which had been brought up with Herod the tetrarch - or, the foster brother of Herod Antipas, not Herod Agrippa. that is, Antipas, who was himself "brought up with a certain private person at Rome" says Josephus. How differently did these two foster brothers turn out--the one, abandoned to a licentious life and stained with the blood of the most distinguished of G-d's prophets, though not without his fits of reformation and seasons of remorse; the other, a devoted disciple of the Y’Shua and prophet of the Church at Antioch! But this is only what may be seen in every age: "Even so, Father, for so it seemed good in Thy sight.' If the courtier, whose son, at the point of death, was healed by our L-rd (John 4:46) was of Herod's establishment, while Susanna's husband was his steward (Lk. 8:3), his foster brother's becoming a Christian and a prophet is something remarkable.
Herod was tetrarch of Galilee, Luke 3:1. The word here translated, "which had been brought up" denotes one who is educated or nourished at the same time with another. It is not elsewhere used in the New Testament. He might have been connected with the royal family; and being nearly of the same age, was educated by the father of Herod Antipas with him. He was therefore a man of rank and education, and his conversion shows that the gospel was not confined entirely in its influence to the poor.
And Saul - is here mentioned among the "prophets and teachers." Showing that these words denote ministers of the gospel in general, without reference to any particular order or rank, henceforward this book is almost exclusively occupied with him; and his impress on the New Testament, on Christendom, and on the world is paramount.
Fear, Worry, & Anxiety
[Isa. 40:10] Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness.
Fear not, for I am with you - This is both a command and a promise. Israel is commanded to fear not. Fear, worry, and anxiety are often sin. When the G-d who rules over the nations, the G-d who chose us and loves us, when that G-d tells us to fear not, we must take it seriously! But there is also a promise. We fear not, because G-d has told us, I am with you. What more do we need? If G-d is for us, who can be against us? Romans 8:31.
How much more prone to fear and discouragement we are when we are alone. But we are never alone, because G-d has declared; fear not, for I am with you.
Be not dismayed, for I am your G-d - "Remember Me? The G-d of all power and glory? I'm that one. I am your G-d." When people forget the greatness of G-d, they easily become dismayed. But G-d says, be not dismayed, for I am your G-d.
G-d's strength and glory make Him able to help us. But it is His love that makes Him say, "I will help you.”
I will uphold thee - Idols must be fastened with pegs, so they might not totter. You have to hold them up. But G-d holds us up; I will uphold you with My righteous right hand. You should never have a G-d that you have to hold up!
G-d will deal with our enemies, if we keep our trust in Him. He knows how to make our adversaries - whether they be men or devils - ashamed and disgraced.
Fear not, I will help you. In verse 10, G-d promised to uphold you with My righteous right hand. That was G-d's hand holding us up. Now, we see G-d's hand holding our right hand, and giving us strength over fear, doubt, and our adversaries.
Have you ever felt like you had been in the dessert and your tongue failed for thirst? G-d promises He will open rivers in desolate heights and He will response to the cry of the poor and needy, those whose tongues fail for thirst; G-d sends miraculous supplies of water to them. G-d has resources and supplies we know nothing about, and He loves to supply us from His hidden resources.
Water and shade are the two great needs of the desert traveler. Remember when Israel was a dessert then the hand of G-d moved and the Holy One of Israel has created a garden with miraculous supplies of water and forests in the wilderness which are impossible without G-d. He gets the glory when the work is done in Israel as well as in you!
You shall rejoice in the L-rd, and glory in the Holy One of Israel: When we overcome great obstacles with the help of the Father, we know it is His work. We rejoice in Him, not in ourselves. We glory in the Holy One of Israel, not in ourselves.
G-d tells us 144 times in the Scriptures to FEAR NOT! When are we going to trust and obey that all fear goes away?
Fear, worry, and anxiety are often sins, or lacking trust in Him.
Fear not, for I am with you - This is both a command and a promise. Israel is commanded to fear not. Fear, worry, and anxiety are often sin. When the G-d who rules over the nations, the G-d who chose us and loves us, when that G-d tells us to fear not, we must take it seriously! But there is also a promise. We fear not, because G-d has told us, I am with you. What more do we need? If G-d is for us, who can be against us? Romans 8:31.
How much more prone to fear and discouragement we are when we are alone. But we are never alone, because G-d has declared; fear not, for I am with you.
Be not dismayed, for I am your G-d - "Remember Me? The G-d of all power and glory? I'm that one. I am your G-d." When people forget the greatness of G-d, they easily become dismayed. But G-d says, be not dismayed, for I am your G-d.
G-d's strength and glory make Him able to help us. But it is His love that makes Him say, "I will help you.”
I will uphold thee - Idols must be fastened with pegs, so they might not totter. You have to hold them up. But G-d holds us up; I will uphold you with My righteous right hand. You should never have a G-d that you have to hold up!
G-d will deal with our enemies, if we keep our trust in Him. He knows how to make our adversaries - whether they be men or devils - ashamed and disgraced.
Fear not, I will help you. In verse 10, G-d promised to uphold you with My righteous right hand. That was G-d's hand holding us up. Now, we see G-d's hand holding our right hand, and giving us strength over fear, doubt, and our adversaries.
Have you ever felt like you had been in the dessert and your tongue failed for thirst? G-d promises He will open rivers in desolate heights and He will response to the cry of the poor and needy, those whose tongues fail for thirst; G-d sends miraculous supplies of water to them. G-d has resources and supplies we know nothing about, and He loves to supply us from His hidden resources.
Water and shade are the two great needs of the desert traveler. Remember when Israel was a dessert then the hand of G-d moved and the Holy One of Israel has created a garden with miraculous supplies of water and forests in the wilderness which are impossible without G-d. He gets the glory when the work is done in Israel as well as in you!
You shall rejoice in the L-rd, and glory in the Holy One of Israel: When we overcome great obstacles with the help of the Father, we know it is His work. We rejoice in Him, not in ourselves. We glory in the Holy One of Israel, not in ourselves.
G-d tells us 144 times in the Scriptures to FEAR NOT! When are we going to trust and obey that all fear goes away?
Fear, worry, and anxiety are often sins, or lacking trust in Him.
Contest with G-d
[Isa. 41:1] Keep silence before me, O islands; and let the people renew their strength: let them come near; then let them speak: let us come near together to judgment.
[4] Who hath wrought and done it, calling the generations from the beginning? I the LORD, the first, and with the last; I am he.
Keep silence before Me, O coastlands - The idea is probably best expressed as "distant lands." Here, G-d is calling to all nations - even the "distant lands" - to keep silence before Him. Why? Because they are coming to G-d's courtroom: Let us come near together for judgment.
The repetition of the phrase 'renew their strength' (40:31) may well be ironic. Let them come near, then let them speak:
G-d will allow the idol worshippers of the entire world come before Him and justify their idolatry. They will have the opportunity to speak, though they must enter His courtroom in silence, out of respect of His majesty.
There are many different reasons for silence. There is the silence of shame, the silence of attention, the silence of submission. Any one of these is good reason to initially be silent in G-d’s presence.
G-d advises the people - those in the distant lands, who do not know Him - to renew their strength as they come into His courtroom. If you are going to contest with G-d, you had better be prepared!
I, the L-RD, am the first; and with the last I am He - Here, the L-RD G-d of Israel declares that He has performed and done it, calling the generations from the beginning. He lifts up and puts down kings and nations. He is the first and He is the last; He is the "bookend" both before and after the saga of human history, starting the story, ending the story, and keeping the whole story together.
If G-d is both the first and the last, then He also has authority over everything in-between. This means that there absolutely is a plan of G-d for human history, and He directs the path of human events toward His designed fulfillment. Our lives are not given over to blind fate, to random meaninglessness, or to endless cycles with no resolution. Instead, the L-RD G-d who is the first and the last directs all of human history and even our individual lives.
Y’Shua takes the same title of the First and the Last in Revelation 1:17 and 22:13. If the L-rd is the first and the last according to Isaiah 41:4, and if Y’Shua is the First and the Last according to Revelation 1:17 and 22:13, since there cannot be two firsts or two lasts, Y’Shua must be one in the L-rd G-d!
The people saw it and feared the coming judgment when they met this G-d of all authority and power. They were brought so low by this encounter with G-d that they had to encourage one another to even go on. Some people instead of surrendering to this G-d of glory and majesty and power, they turned from G-d, and made for themselves idols. Idols of work, people, money, even the church you go to may become your idol!
All Believers are to be servants of G-d would never make G-d into his own image, his own idea of what G-d should be. Servants don't tell their masters what to do, or what to be. Servants know who the master is and who the servant is. They that choose wisely have this promise:
[10] Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness.
[21] Produce your cause, saith the LORD; bring forth your strong reasons, saith the King of Jacob.
Idolatry on trial so present your case: G-d is fair. He will not condemn idols, the false idols of the nations, and those who worship them, without a fair trial. So He invites these idols and their worshippers to come and present your case. "Let's hear your side of the story." Bring forth your strong reasons. "Let's hear your best arguments!”
G-d's questioning of the idols. Why don't the idols present their case and defend
themselves? Because they are dumb statues that can't speak! So the questioning moves on, and G-d examines the defendants. But they can not do anything. So, the accusation is made based upon the evidence: Indeed you are nothing, and your work is nothing; he who chooses an idol is an abomination!
Today, idolatry is still an abomination. Though few bow down to statues, many still fashion a idol of their own opinion, and decide that is the idol they will respect. Even many churchgoers do this today. (My church is better than yours; our church doctrines don’t meet yours). The spiritual conflict experienced today is exactly of the same nature and of the same character as you find depicted here. The issue is still unsettled in the minds of men, though it is settled eternally in the mind of G-d. The world is still making every effort to put the best possible show upon its worship of the creature rather than the Creator. Its worship is more the patronizing of the shell of religion than bowing in submission before an empty cross, and occupied throne, and the King of kings in glory.
Before the verdict is in you have a chance to change your ways.
[4] Who hath wrought and done it, calling the generations from the beginning? I the LORD, the first, and with the last; I am he.
Keep silence before Me, O coastlands - The idea is probably best expressed as "distant lands." Here, G-d is calling to all nations - even the "distant lands" - to keep silence before Him. Why? Because they are coming to G-d's courtroom: Let us come near together for judgment.
The repetition of the phrase 'renew their strength' (40:31) may well be ironic. Let them come near, then let them speak:
G-d will allow the idol worshippers of the entire world come before Him and justify their idolatry. They will have the opportunity to speak, though they must enter His courtroom in silence, out of respect of His majesty.
There are many different reasons for silence. There is the silence of shame, the silence of attention, the silence of submission. Any one of these is good reason to initially be silent in G-d’s presence.
G-d advises the people - those in the distant lands, who do not know Him - to renew their strength as they come into His courtroom. If you are going to contest with G-d, you had better be prepared!
I, the L-RD, am the first; and with the last I am He - Here, the L-RD G-d of Israel declares that He has performed and done it, calling the generations from the beginning. He lifts up and puts down kings and nations. He is the first and He is the last; He is the "bookend" both before and after the saga of human history, starting the story, ending the story, and keeping the whole story together.
If G-d is both the first and the last, then He also has authority over everything in-between. This means that there absolutely is a plan of G-d for human history, and He directs the path of human events toward His designed fulfillment. Our lives are not given over to blind fate, to random meaninglessness, or to endless cycles with no resolution. Instead, the L-RD G-d who is the first and the last directs all of human history and even our individual lives.
Y’Shua takes the same title of the First and the Last in Revelation 1:17 and 22:13. If the L-rd is the first and the last according to Isaiah 41:4, and if Y’Shua is the First and the Last according to Revelation 1:17 and 22:13, since there cannot be two firsts or two lasts, Y’Shua must be one in the L-rd G-d!
The people saw it and feared the coming judgment when they met this G-d of all authority and power. They were brought so low by this encounter with G-d that they had to encourage one another to even go on. Some people instead of surrendering to this G-d of glory and majesty and power, they turned from G-d, and made for themselves idols. Idols of work, people, money, even the church you go to may become your idol!
All Believers are to be servants of G-d would never make G-d into his own image, his own idea of what G-d should be. Servants don't tell their masters what to do, or what to be. Servants know who the master is and who the servant is. They that choose wisely have this promise:
[10] Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness.
[21] Produce your cause, saith the LORD; bring forth your strong reasons, saith the King of Jacob.
Idolatry on trial so present your case: G-d is fair. He will not condemn idols, the false idols of the nations, and those who worship them, without a fair trial. So He invites these idols and their worshippers to come and present your case. "Let's hear your side of the story." Bring forth your strong reasons. "Let's hear your best arguments!”
G-d's questioning of the idols. Why don't the idols present their case and defend
themselves? Because they are dumb statues that can't speak! So the questioning moves on, and G-d examines the defendants. But they can not do anything. So, the accusation is made based upon the evidence: Indeed you are nothing, and your work is nothing; he who chooses an idol is an abomination!
Today, idolatry is still an abomination. Though few bow down to statues, many still fashion a idol of their own opinion, and decide that is the idol they will respect. Even many churchgoers do this today. (My church is better than yours; our church doctrines don’t meet yours). The spiritual conflict experienced today is exactly of the same nature and of the same character as you find depicted here. The issue is still unsettled in the minds of men, though it is settled eternally in the mind of G-d. The world is still making every effort to put the best possible show upon its worship of the creature rather than the Creator. Its worship is more the patronizing of the shell of religion than bowing in submission before an empty cross, and occupied throne, and the King of kings in glory.
Before the verdict is in you have a chance to change your ways.
Modesty & Propriety
[Acts 12:8] And the angel said unto him, Gird thyself, and bind on thy sandals. And so he did. And he saith unto him, Cast thy garment about thee, and follow me.
Gird thyself - The girdle was like a wide belt (about four to six inches wide) which went around the waist. When they slept, the outer garment was thrown off, and the girdle, with which they bound their inner garment, or tunic, was loosed. He was directed now to gird up that inner garment as they usually wore it; that is, to dress himself, and prepare to follow him.
In the girdle was the place of the purse, (Matthew 10:9) and to it the sword and dirk were commonly attached. 2 Samuel 20:8. In modern times, the pistols are also fastened to the girdle. It is the common place for the handkerchief, smoking materials, ink-horn, and in general the implements of one's profession. The girdle served to confine the loose flowing robe, or outer garment, to the body. It held the garment when it was tucked up, as it was usually in walking, or in labor. Thence, to gird up the loins became a significant figurative expression, denoting readiness for service, activity, labor, and watchfulness; and to loose the loins, denoted the giving way to repose and laziness, 2 Kings 4:29; Job 38:3 Isaiah 5:27; Luke 12:35; John 21:7.
In Bible language, "to be girded" means "to be ready for action." It means "let nothing keep you back or interfere with your progress as you run the race which is before you" (see Luke 12:35). What do you think the first part of 1 Peter 1:13 means?
Bind on thy sandals - Put on thy sandals--prepared to walk.
The word here translated shoes, has a signification different from what it has in our language. At first, in order to keep the feet from the sharp stones, or the burning sand, small pieces of wood were fastened to the soles of the feet, called sandals. Leather, or skins of beasts dressed, afterwards was used. The foot was not covered at all; but the sandal, or piece of leather or wood, was bound by thongs.
The wooden sandal is much worn in Arabia, Judea, and Egypt. It has a raised heel and toe, as represented in some of the preceding cuts; and, though often expensive and neat, it was usually a cheap, coarse, and very clumsy article.
The people put off these when they entered a house, and put them on when they left it. To loose and bind on sandals, on such occasions, was the business of the lowest servants; and their office was to loose and carry about their masters' sandals.
Because the people wore sandals, their feet got dirty and this is why we read in the Bible about people getting their feet washed (see John 13).
Cast thy garment about thee - The outer garment was called a mantle. It was like a large robe. The closest thing we have to it would be an overcoat. This mantle would shelter the person from the wind and the rain and it would also serve as a blanket at night. This is the outer garment or mantle which Elijah had and which became the property of Elisha (2 Kings 2:8-13). The outer garment that was thrown loosely around the shoulders. It was nearly square, and was laid aside when they slept, or worked, or ran. The direction was that he should dress himself in his usual apparel.
The Jews wore two principal garments, an interior and an exterior. The interior called the "coat," or the tunic, was made commonly of linen, and encircled the whole body, extending down to the knees. Sometimes beneath this garment, as in the case of the priests, there was another garment, corresponding to pantaloons. The coat, or tunic, was extended to the neck, and had long or short sleeves. Over this was commonly worn an upper garment, here called "cloak," or mantle. It was made commonly nearly square, of different sizes, five or six cubits long, and as many broad, and wrapped around the body, and thrown off when labor was performed. This was the garment which is said to have been without seam, woven throughout, John 19:23. If, said Messiah, an adversary wished to obtain, at Law, one of these garments, rather than contend with him, let him have the other also. A reference to various articles of apparel occurs frequently in the New Testament, and it is desirable to have a correct view of the ancient mode of dress, in order to a correct understanding of the Bible. The Asiatic modes of dress are nearly the same from age to age; and hence it is not difficult to illustrate the passages where such a reference occurs. The ordinary dress consisted of the inner garment, the outer garment, the girdle, and the sandals. The preceding cut will give a sufficiently accurate representation of the more simple and usual modes in which the garments were worn.
Among the poorer people, the tunic was often the only clothing worn in warm weather. Wealthier people might wear the tunic alone inside the house, but they would not wear it without the outer garment outside the house. In the Bible the term "naked" is sometimes used of men who only have their tunic on (see John 21:7). To be dressed in such a scanty manner was thought of as "nakedness."
Usually the people (men & women) had at least one change of clothing. Today we have gone to ‘excess’, think of the poor people who have nothing to wear. Does our wardrobe please the Father in style and excess?
Men and women wore the same kind of clothing, but it differed in detail. They both would wear an inner garment and a girdle and an outer garment, but the dress of the woman was more elaborate and ornamented. However, the women wore longer tunics and larger mantles than the men.
The general principles of modesty and propriety can be applied even today. We should dress for public in a way that is Biblical considered appropriate.
Gird thyself - The girdle was like a wide belt (about four to six inches wide) which went around the waist. When they slept, the outer garment was thrown off, and the girdle, with which they bound their inner garment, or tunic, was loosed. He was directed now to gird up that inner garment as they usually wore it; that is, to dress himself, and prepare to follow him.
In the girdle was the place of the purse, (Matthew 10:9) and to it the sword and dirk were commonly attached. 2 Samuel 20:8. In modern times, the pistols are also fastened to the girdle. It is the common place for the handkerchief, smoking materials, ink-horn, and in general the implements of one's profession. The girdle served to confine the loose flowing robe, or outer garment, to the body. It held the garment when it was tucked up, as it was usually in walking, or in labor. Thence, to gird up the loins became a significant figurative expression, denoting readiness for service, activity, labor, and watchfulness; and to loose the loins, denoted the giving way to repose and laziness, 2 Kings 4:29; Job 38:3 Isaiah 5:27; Luke 12:35; John 21:7.
In Bible language, "to be girded" means "to be ready for action." It means "let nothing keep you back or interfere with your progress as you run the race which is before you" (see Luke 12:35). What do you think the first part of 1 Peter 1:13 means?
Bind on thy sandals - Put on thy sandals--prepared to walk.
The word here translated shoes, has a signification different from what it has in our language. At first, in order to keep the feet from the sharp stones, or the burning sand, small pieces of wood were fastened to the soles of the feet, called sandals. Leather, or skins of beasts dressed, afterwards was used. The foot was not covered at all; but the sandal, or piece of leather or wood, was bound by thongs.
The wooden sandal is much worn in Arabia, Judea, and Egypt. It has a raised heel and toe, as represented in some of the preceding cuts; and, though often expensive and neat, it was usually a cheap, coarse, and very clumsy article.
The people put off these when they entered a house, and put them on when they left it. To loose and bind on sandals, on such occasions, was the business of the lowest servants; and their office was to loose and carry about their masters' sandals.
Because the people wore sandals, their feet got dirty and this is why we read in the Bible about people getting their feet washed (see John 13).
Cast thy garment about thee - The outer garment was called a mantle. It was like a large robe. The closest thing we have to it would be an overcoat. This mantle would shelter the person from the wind and the rain and it would also serve as a blanket at night. This is the outer garment or mantle which Elijah had and which became the property of Elisha (2 Kings 2:8-13). The outer garment that was thrown loosely around the shoulders. It was nearly square, and was laid aside when they slept, or worked, or ran. The direction was that he should dress himself in his usual apparel.
The Jews wore two principal garments, an interior and an exterior. The interior called the "coat," or the tunic, was made commonly of linen, and encircled the whole body, extending down to the knees. Sometimes beneath this garment, as in the case of the priests, there was another garment, corresponding to pantaloons. The coat, or tunic, was extended to the neck, and had long or short sleeves. Over this was commonly worn an upper garment, here called "cloak," or mantle. It was made commonly nearly square, of different sizes, five or six cubits long, and as many broad, and wrapped around the body, and thrown off when labor was performed. This was the garment which is said to have been without seam, woven throughout, John 19:23. If, said Messiah, an adversary wished to obtain, at Law, one of these garments, rather than contend with him, let him have the other also. A reference to various articles of apparel occurs frequently in the New Testament, and it is desirable to have a correct view of the ancient mode of dress, in order to a correct understanding of the Bible. The Asiatic modes of dress are nearly the same from age to age; and hence it is not difficult to illustrate the passages where such a reference occurs. The ordinary dress consisted of the inner garment, the outer garment, the girdle, and the sandals. The preceding cut will give a sufficiently accurate representation of the more simple and usual modes in which the garments were worn.
Among the poorer people, the tunic was often the only clothing worn in warm weather. Wealthier people might wear the tunic alone inside the house, but they would not wear it without the outer garment outside the house. In the Bible the term "naked" is sometimes used of men who only have their tunic on (see John 21:7). To be dressed in such a scanty manner was thought of as "nakedness."
Usually the people (men & women) had at least one change of clothing. Today we have gone to ‘excess’, think of the poor people who have nothing to wear. Does our wardrobe please the Father in style and excess?
Men and women wore the same kind of clothing, but it differed in detail. They both would wear an inner garment and a girdle and an outer garment, but the dress of the woman was more elaborate and ornamented. However, the women wore longer tunics and larger mantles than the men.
The general principles of modesty and propriety can be applied even today. We should dress for public in a way that is Biblical considered appropriate.
Word Change
Acts 12: 4 ……….after Easter to bring him forth to the people.This is the ONLY time you see ‘Easter’ used in the Scriptures and it was a bad translation for Passover. The beginning of dividing the ‘one new man’ G-d had planned.
There never was a more absurd or unhappy translation than this.
The original is simply after the Passover.
The word Easter now denotes the festival observed by many Christian churches in honor of the resurrection of the Savior.
But the original has no reference to that; nor is there the slightest evidence that any such festival was observed at the time when this book was written.
The translation is not only unhappy, as it does not convey at all the meaning of the original, but because it may contribute to foster an opinion that such a festival was observed in the times of the apostles.
The word Easter is of Saxon origin, and is supposed to be derived from Eostre, the goddess of love, or the Venus of the North, in honor of whom a festival was celebrated by our pagan ancestors in the month of April. (Webster.)
As this festival coincided with the Passover of the Jews, and with the feast observed by Christians in honor of the resurrection of Christ, the name came to be used to denote the latter.
In the old Anglo-Saxon service-books the term Easter is used frequently to translate the word Passover. In the translation by Wicliffe, the word paske, i.e., Passover is used.
But Tindal and Coverdale used the word Easter, and hence it has very improperly crept into our translation.
Even the word difference changes the celebration from the Passover (being under the blood) to Easter’s symbol of rabbits. Many so called Christian churches even put on a ‘Easter egg hunt”!
Guess Christians choose to be unlike G-d’s chosen people.
Go figure
Wings As Eagles
[Isa. 40:31] But they that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint.Understanding the greatness and glory of G-d persuades us that there is nothing in our life hidden from G-d, and there is nothing neglected by G-d.
People asked this question doubted there was a G-d who created all.
The ones asked the same question in this verse seem to know there is a creator, but live as practical atheists.
They don't seem to understand that the fact there is a G-d of all creation makes a difference in everyday life.
How easy it is to believe in the infinite power of G-d and at the same time to feel that He is unable to meet our personal needs!
He neither faints nor is weary and His understanding is unsearchable.
Some who really believed these truths about G-d would live as if G-d was really there!
G-d gives power to: the weak, and to those who have no might He increases strength. Those who are proud and confident in their own wisdom and strength will receive no strength from G-d.
Those who thought themselves strong find themselves weak.
G-d's strength is reserved for those who know they are weak, and know they have no might.
How do we receive this strength from the L-rd? We receive it as we wait on the L-rd.
The idea behind wait on the L-rd is not a passive sitting around until the L-rd does something.
Yes, G-d gives us strength; but we don't expect it to come as if He were pouring it into as you sit passively.
He brings it to us as we seek Him, and rely on Him, instead of our own strength.
If we are weak, it is because we do not wait on the L-rd!
They shall mount up with wings like eagles is the measure of strength the L-rd gives us - strength to soar above everything else.
They shall run and not be weary, they shall walk and not faint is the purpose of the strength the L-rd gives us - strength to move forward and progress for Him.
It isn't strength to show off, but strength to go forward in.
Weary in Isaiah means "exhaustion because of the hardness of life.
If we are worn out for either reason, G-d is here to give us strength - if we will wait on Him!
We recognize that we soar up into heavenly places in Y’Shua HaMashiach (Ephesians 2:6).
Then we set ourselves on the course to run the race (Hebrews 12:1).
Then we are in the good place to walk the walk (Colossians 2:6).
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