Lesson Number 1
TRANSLATION LEGEND: AMPLIFIED or AMP = Amplified Bible, (1965), ASV=American Standard Version (1901), BBE=Bible in Basic English (1949), DRA=Douay-Rheims (1899), ESV=English Stand Version (2001), IE = International English, ISV = International Standard Version (1967), JPS = Jewish Publicatrion Society (1917), KJV=King James Version (1611), LIVING = Living Bible (1971), MONTGOMERY = Montgomery’s New Testament (2001), MRD = Peshitta-James Murdock Translation (1852), NAB=New American Bible (2002), NASB=New American Standard Bible (1977), NAU=New American Standard Bible (1995), NIB=New International Bible, NIV=New International Version (1984), NJB=New Jerusalem Bible (1985), NKJV=New King James Version (1979), NLT=New Living Translation (1996), NRSV=New Revised Standard Version (1989), PHILLIPS = J B Phillips New Testament (1962), PNT = BISHOP’S New Testament (1595), RSV=Revised Standard Version (1952), TNK=JPS Tanakj (1985), Webster=The Webster Bible (1833),WEYMOUTH=Weymouth’s New Testament (1903), WILLIAMS = William’s New Testament (1937), TNK = JPS Tanakh (1985), TYNDALE= Tyndale’s Bible (1526), WYCLIFFE= Wycliffe New Testament (1382), YLT=Young’s Literal Translation (1862).
LEXICON LEGEND: FRIEBERG=Friberg Lexicon, UBS=UBS Lexicon, LOUW-NIDA=Louw-Nida Lexicon, LIDDELL SCOTT=Liddell Scott Lexicon, THAYER=Thayer’s Greek Lexicon
INTRODUCTION TO ACTS
“ 1:1 The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach, 2 Until the day in which He was taken up, after that He through the Holy Ghost had given commandments unto the apostles whom He had chosen: 3 To whom also He showed Himself alive after His passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God: 4 And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith He, ye have heard of Me. 5 For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.” (Acts 1:1-5)
INTRODUCTION
The book of Acts proclaims the working of the risen and exalted Christ. This work was accomplished through the Holy Spirit, whom Jesus said would come after He had left (John 14:16-18). He would also particularly work through the men whom He had chosen, who were “named apostles” (Acts 6:13). These men established the focus and direction of the work of the Lord, having been empowered by Him for that activity. The book of Acts particularly tracks the activity of Peter and Paul – Peter ministering primarily to the Jews, and Paul to the Gentiles (although the ministry of neither man was limited to the groups to whom they primarily ministered) (Gal 2:7-9).
This book is written by a man who was not himself an apostle, yet who was given a “perfect understanding” of the work of Christ “from the very first” (Luke 1:3). He also traveled extensively with Paul, whose activities dominate this book from chapter thirteen to its conclusion (chapter 28) – sixteen chapters.
Although there is doctrine in the book of Acts, it is not primarily a book of doctrine. Rather, it is fundamentally a revelation of activity – Divine activity. In it we find the record of the vigorous action of the exalted Christ, who, by means of the Holy Spirit, is “working salvation in the midst of the earth” (Psa 74:12).
We will be exposed to:
➪ Divine direction.
➪ Human involvement.
➪ The fact of suffering and persecution.
➪ Religious opposition (from the Jews).
➪ Corruption within the church (Ananas and Sapphira).
➪ Sharp dissension among brethren (Barnabas and Paul).
➪ Brethren becoming convinced of realities formerly rejected (the acceptance of the Gentiles), and a host of other things.
➪ We will be exposed to religious and political rulers.
➪ The maltreatment of God’s messengers by religious zealots.
➪ Kindness shown to them by Gentiles and barbarians.
Only the activities of a handful of God’s servants are particularly detailed. They include Peter, John, James. James the Lord’s brother, Philip the evangelist, Stephen, Barnabas, Paul, and Silas. More is recorded about Paul than any other servant mentioned in this book.
The Acts of the Apostles, then, is more about the work than the workers. It relates more to what was done than to those who did it. It provides an overview of the outworking of Divine purpose, with very little being said about the projects and desires of men. Even though men were involved in, and impacted by, the activities, they are not the primary consideration. This is a record of the works of the risen Savior – how He carried out the great salvation that He accomplished in His death, burial, resurrection, and consequent enthronement, with all power in heaven and earth being given to Him.
With remarkable consistency, those who responded in faith to the Gospel in this record, or to Divine direction, never resist the word or will of the Lord. They gladly acquiesce to the Lord, whether it is the group who were charged with murdering Jesus (2:41), the city of Samaria (8:5-6), Saul of Tarsus who was persecuting the church (9:6), the household of the Gentile Cornelius (10:33), a Gentile jail-keeper (16:30, or those who sought to spread the Word of God throughout the world (16:8-10).
Those with tender hearts were discovered in the most unlikely places:
➪ The road to Damascus (9:2-6).
➪ A heathen island (13:6-12).
➪ In a synagogue where Jews were found contradicting and blaspheming (13:45-48).
➪ A jail cell in a Gentile city (16:29-34).
➪ Athens, a citadel of worldly knowledge (17:34).
➪ A great multitude from a synagogue in Thessalonica, where Paul was vigorously opposed (17:2-4).
➪ The chief ruler of a synagogue in Corinth, where Paul was soundly rejected (18:4-8).
➪ Many in Ephesus, where those converted had been devoted to occultic activities (19:17-20).
Thus we are exposed to the REAL manner of conversion and Divine direction – the way people react when their hearts have been touched and renewed. The power of the Gospel is confirmed as well as the nature of faith.
Real conversion does not involve delivering extensive apologetics and evidences that supposedly confirm the validity of Scripture. It does not require scopious training and orientation courses, or prolonged exposure to the truth. Such things reflect the wisdom of men, and will not be found in this record of the very real spread of the Gospel.
PAUL’S TRAVELS
The book of Acts provides us with an extensive commentary on Paul’s travels for the Lord. These travels are encapsulated in, what men have called, his three missionary journeys. Because they comprise a considerable portion of this book, I have provided a brief overview of those journeys in the preceding page, together with the portions of Acts in which they are recorded.
THE TITLE AND PERSPECTIVE OF THE BOOK
The most ancient title of this book is “The Acts of the Apostles.” Although this name was not given by the one who wrote the book, it does reflect the general nature of it. Some have preferred to call it “The Acts of the Holy Spirit,” and, indeed, there is a sense in which that is what is recorded. Yet, this does not provide the intended perspective. Jesus had delivered a commandment to His apostles regarding the preaching of the Gospel and the making of disciples. This book tells us how that was carried out.
This is a faithful and responsible record of the activities of the Apostles AFTER Jesus ascended to heaven and was enthroned on the right hand of God. It is, in fact, an account of how Jesus went about to “build” His church (Matt 16:18), working through the men He had ordained and empowered, together with those they gathered around them. As will become very evident, these men conducted themselves quite differently than when they walked with Jesus. They will not have so many questions (Matt 17:10; Mk 7:17; 9:28; 10:10), but will provide answers. They will not philosophize about why conditions exist (John 9:2), but will have a very real grasp of the situation. They will not ask if they should call down fire on their opponents (Lk 9:54), but will conduct themselves more in keeping with the nature of Christ and the New Covenant.
It will be very apparent that something had occurred to these men that altered their nature. They thought, spoke, and acted differently. We will see “newness of life” in action. That “newness” is strictly owing to the exaltation of Christ, which confirmed the Father’s complete and unquestioned acceptance of His death for the sins of the world.
THE SPREAD OF THE GOSPEL
This book records the remarkable spread of the Gospel – within a short time and without an elaborate humanly-devised system being in place.
Preaching
➪ “Therefore they that were scattered abroad went every where preaching the word” (Acts 8:4).
➪ “Now they which were scattered abroad upon the persecution that arose about Stephen traveled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only” (Acts 11:19).
➪ “Preached the Word” (8:25; 13:5; 14:25; 15:36).
➪ “Preaching the word” (Acts 8:4; 11:19; 15:35).
➪ “Preached the Gospel” (8:25; 14:7,21).
➪ “Preach the word” (16:6).
➪ “Preach the Gospel” (16:10).
➪ “And the word of God increased” (Acts 6:7).
➪ “The word of God grew and multiplied” (12:24).
➪ “So mightily grew the word of God and prevailed” (19:20).
➪ “And the word of the Lord was published throughout all the region” (Acts13:49).
➪ “ . . . all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks” (Acts 19:10).
Places
The places where the Gospel was preached were divers and extensive. Although the purpose of the book is not to provide every single detail of these places, enough is made known to cause extensive and productive thought among those who are in Christ Jesus.
➪ Countries: Acahai, Asia, Egypt, Africa, Arabia, Italy, Greece
➪ Cities: Jerusalem, Samaria, Lystra, Derbe, Philippi, Thyatira, Ephesus, Myra, Lasea, Paphos, Selucia, Salamis, Miletus, Trogyllium, Ptolemais, Caesarea, Rome, Athens, Corinth, Thessalonica, Amphipolis, Apollonia, Azotus, Troas, Mysia, Neapolis, Tarsus, Damascus, Antioch of Pisidia,, Attallia, Perga, Assos, Mitylene, Patara, Tyre
➪ Regions: Lyconia, Macedonia, Lycia, Galatia, Phrygia, Phenice, Pontus, Lyia, Cyrene, Crete, Pisidia, Syria
➪ Nations: Parthia, Media, Elam, Mesopotamia, Judea, Cappadocia,
➪ Coasts: Cilicia, Pamphylia
➪ Islands: Cyprus, Paphos, Chios, Samos, Samothracia, Melita, Coos, Rhodes
Paul’s Extended Ministries
➪ 1 year in Antioch (Acts 11:26).
➪ 1 ½ years in Corinth (Acts 18:11).
➪ 2 years in Asia (Acts 19:10).
➪ 3 years in Ephesus (Acts 20:31).
➪ 2 years in his own hired house in Rome (Acts 28:30).
EMPHASIZING THE WORD
We will find that the emphasis of the activities in this book related to delivering the Word of God to the people in the energy of Divine power. If there are deeds of kindness, they are administered within the context of the Word of God. If there is a ministration of helps or assistance, it is toward those who have embraced the Word of God. Admittedly, this differs significantly from the thrust of contemporary “Christianity.” But here, we are being exposed to the REAL work of God, superintended by the risen Christ.
A WORTHY QUOTATION
“This book contains incontrovertible evidence of the truth of Christianity. It is a record of its early triumphs. Within the space of 30 years after the death of Christ the gospel had been carried to all parts of the civilized, and to no small portion of, the uncivilized world. Its progress and its triumphs were not concealed. Its great transactions were not “done in a corner.” It had been preached in the most splendid, powerful, and enlightened cities; churches were already founded in Jerusalem, Antioch, Corinth, Ephesus, Philippi, and at Rome. The gospel had spread in Arabia, Asia Minor, Greece, Macedon, Italy, and Africa. It had assailed the most mighty existing institutions. It had made its way over the most formidable barriers. It had encountered the most deadly and malignant opposition. It had traveled to the capital (Rome), and had secured such a hold even in the imperial city as to make it certain that it would finally overturn the established religion and seat itself upon the ruins of paganism. Within 30 years, it had settled the point that it would overturn every bloody altar, close every pagan temple, bring under its influence everywhere the men of office, rank, and power, and that “the banners of the faith would soon stream from the palaces of the Caesars.” All this would be accomplished by the instrumentality of Jews — of fishermen — of Nazarenes. They did not have either wealth, armies, or allies. With the exception of Paul, they were people without much education. They were taught only by the Holy Spirit, armed only with the power of God, victorious only because Christ was their Captain, and the world acknowledged the presence of the messengers of the Highest One and the power of the Christian religion. Its success never has been, and never can be accounted for by any other supposition than that God Himself attended it! And if the Christian religion is not true, the change which was brought about by the twelve apostles is the most inexplicable, mysterious, and wonderful event that has ever been witnessed in this world. Their success will stand until the end of time as an argument for the truth of God’s overall plan (see 2 Corinthians 13:8). It will always confound the infidel. And, it will forever sustain the Christian with the assured belief that this IS a religion which has proceeded from the all-powerful and infinitely benevolent God.” ALBERT BARNES
THE AUTHOR OF THE BOOK
The author of this book is Luke, whom Paul referred to as “the beloved physician” (Col 4:14). He accompanied Paul in his tour of Asia and Macedonia (Acts 16:10-13; 20:5-6). He was also with Paul in his journey to Jerusalem (Acts 21:1-18). Additionally, Luke accompanied Paul in his final trip to Rome (Acts 27:1-28:31; 2 Tim 4:11; Phile 1:24).
Luke identified himself as the one who wrote the Gospel that bears his name, sending it to the same person to whom this book is addressed: Theophilus (Lk 1:3; Acts 1:1). Luke, like John (Gospel of John, First John, Second John, Third John) does not refer to himself by name. John refers to himself by name only in the book of the Revelation (Rev 1:1,4,9; 21:2,8). O course neither does Matthew identify himself as the author of the Gospel of Matthew. The same is true of Mark. In the book of Acts Luke refers to himself only as one of those traveling with Paul – “WE” (16:10,11,12,13,16; 20:6,13,14,15; 21:1,2,3,4, 5,6,7,8,10,12,14, 15,16,17; 27:1,2,3,4,5,7,15,16,18,19, 20,26,27,29,37; 28:10,11,12,13,14,16).
There is also a consistency in the early teachers of the church (after the apostles) in ascribing the authorship of this book to Luke. Throughout church history, there has been a unanimous acceptance of Luke as the author of this book. There is no need to engage in lengthy arguments to substantiate that point.
DATE OF WRITING
It is generally understood that Luke completed this book around 63 A.D. It was apparently written from Rome, shortly after Paul had completed spending two years in his own house, teaching things concerning the kingdom of God. The last two verses of the book read, “And Paul dwelt two whole years in his own hired house, and received all that came in unto him, Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him” (Acts 28:30-31). It is probable that Luke compiled records as he traveled with Paul, using them to provide remarkable details in this book. Through the inspiration of the Holy Spirit (for “all Scripture” is given by His inspiration – 2 Tim 3:16), the book was then compiled. This being the case, it reflects Divine priorities, and passes along to believers the things that God wants us to know about the ongoing work of the enthroned Savior. The writing of this book was supervised from heaven, written by a holy man who was empowered by the Holy Spirit.
WHAT IS NOT IN THE BOOK
It is interesting to note what is NOT in this book.
➪ Proportionately little of the evangelization of the Jews, except for preaching in the Temple (2:46; 5:20,25,42) and synagogues (9:20; 13:5,14; 14:1; 17:1,10,17; 18:4,19; 19:8;).
➪ Little of the history of the mother church in Jerusalem.
➪ After the first chapter (1:13), as regarding “the eleven” (without Judas) and “the twelve” (including Matthias, 1:26), only Peter, James, and John are mentioned after chapter one. “Peter and John” are mentioned six times (3:1,3,4,11; 4:13,19; 8:14). Besides that, “John” is mentioned twice (1:13; 4:6). “James” is mentioned twice (1:13; 12:2). By way of contrast, Peter is mentioned sixty-times, and Paul one hundred and forty-six times (as “Saul” as additional twenty-five times).
➪ There are no community projects, neighborhood outreaches, philanthropy toward the unsaved needy, relief projects for distressed areas, supposedly sanctified entertainment, or efforts directed toward special people groups: i.e. singles, married, youth, senior citizens, etc. Whatever may be said of such activities, they are not recorded in the book of the “Acts.” These are not the activities in which the exalted Christ is represented as being engaged.
➪ There is not a stereotyped statement of a “plan of salvation,” consisting of a specified number of “steps.”
➪ There is no reference to “the sinner’s prayer.”
➪ There is no reference to “the great commission.”
➪ There is not a solitary reference to “the love of God.”
➪ No standard version of this book (KJV, NKJV, ASV, RSV, NRSV, NASB, NIV) contains the word “love.”
➪ Only the NASB, NRSV, and RSV contain the word “charity” (“deeds of kindness and charity” – Acts 9:36).
➪ “Satan,” or “the devil,” is only mentioned four times (5:3; 10:38; 13:10; 26:18).
➪ The word “sin” occurs only once (7:60), “transgression” once (1:18), and “iniquity” twice (1:18; 8:23).
By way of contrast, there are forty-six references to “Jesus,” nine references to “Christ,” sixteen references to “Jesus Christ,” sixty references to “the Lord,” sixteen references to “the Lord Jesus,” forty-one references to the “Holy Spirit,” and one hundred and seventy-four references to “God.” There are also forty-one references to the “Word,” “Gospel,” or “Scriptures.” This reflects the kind of context in which the Spirit will develop our ideas about the church.
We must avoid drawing erroneous conclusions from these observations. However, they do suggest an emphasis that is quite different from that to which the churches of our time are being subjected. During the past fifty years, a new and vastly different vocabulary has been adopted and propagated by the self-proclaimed leaders of the Christian community.
LUKE AND THEOPHILUS
LUKE
“Luke” is mentioned by name only two times in Scripture (Col 4:14; 2 Tim 4:11). In the first, he is referred to as “the beloved physician,” and the second states that he was with Paul when he was imprisoned in Rome (2 Tim 4:11). It is inferred that, since he was a physician, he was a man of superior education and natural mental aptitude. His writings also reflect an extraordinarily disciplined mind, which was obviously a gift given to him and sanctified by his faith.
It is generally understood that Luke was a Gentile, as his name is Greek. Also, when Paul mentioned him among those who were laboring with him, he did not class him among the Jews, whom he said were “of the circumcision” (Col 4:11-14). His name means “light-giving,” which is certainly appropriate. We do not know when he was converted. We do know that He was not an eye-witness of the Lord Jesus Himself. His knowledge of Christ was received from the apostles, but his understanding of their word came from God. Therefore he wrote in his gospel, “Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us, even as they delivered them unto us, which from the beginning were eyewitnesses, and ministers of the word; it seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus” (Lk 1:1-3).
His unusual devotion to Paul sets him apart from the disciples of our day. The Lord had truly touched his heart, changes his affections, and filled him with holy zeal. This kind of man is most unusual in our time – and no doubt in his time as well.
Luke stands as a sterling confirmation that men do not require the spotlight in order to labor effectively for the Lord. Many good and holy men, like Luke, have willingly labored in the shadow of those who had seen more than themselves.
THEOPHILUS
The name “Theophilos” means “friend of God” – “Theo” (God) and “philos” (friend). Here is a person of some distinction (“most excellent Theophilus” – Acts 1:3), to whom two sizeable books of Scripture were written (Lk 1:3; Acts 1:1). Yet, apart from Luke’s salutation in his Gospel and the book of Acts, there is total silence concerning this man in Scripture. Some of the “church fathers” considered him to be a fictitious character – a sort of literary appellation that applies to every believer. Without delving further into this, I will simply say I consider this to be a lot of nonsense.
The term “most excellent” is nowhere applied to a mere fictitious character – a kind of storybook way of speaking to every child of God. The Holy Spirit does have a way of speaking to ALL believers: “all saints” (Eph 3:8,18; 6:18; Phile 1:5' Rev 8:3), “all that call upon Him” (Rom 10:12), “all that in every place call upon the name of Jesus Christ” (1 Cor 1:2), “all that believe” (1 Thess 1:7), “all that will live godly” (2 Tim 3:12), and “all that are in Christ Jesus” (1 Pet 5:14).
There are other instances of this manner of addressing men. “Claudius Lysias unto the most excellent governor Felix sendeth greeting” (Acts 23:26). “We accept it always, and in all places, most noble Felix, with all thankfulness” (Acts 24:3). “But he said, I am not mad, most noble Festus; but speak forth the words of truth and soberness” (Acts 26:25).
I conclude, therefore, that Theophilus was some high-ranking official who had a keen interest in things pertaining to life and godliness. He is an example of those few noble souls who are called of God into the fellowship of His dear Son. As it is written, “For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called” (1 Cor 1:26). Thank God, it does not read “not any,” but “not many.”
HISTORICAL, BUT NOT MERELY HISTORICAL
The book of Acts is an historical book, but not merely or primarily an historical book. It is a record of things that happened, but they are things wrought by the hand of God, not mere men. Permit me to underscore this with a few phrases found in this precious volume.
➪ “Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, He hath shed forth this, which ye now see and hear” (Acts 2:33).
➪ “Praising God, and having favor with all the people. And the Lord added to the church daily such as should be saved” (Acts 2:47).
➪ “But the angel of the Lord by night opened the prison doors, and brought them forth, and said” (Acts 5:19).
➪ “And the angel of the Lord spake unto Philip, saying, Arise, and go toward the south unto the way that goeth down from Jerusalem unto Gaza, which is desert” (Acts 8:26).
➪ “And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do” (Acts 9:6).
➪ “And there was a certain disciple at Damascus, named Ananias; and to him said the Lord in a vision, Ananias. And he said, Behold, I am here, Lord. And the Lord said unto him, Arise, and go into the street which is called Straight, and inquire in the house of Judas for one called Saul, of Tarsus: for, behold, he prayeth” (Acts 9:10-11).
➪ “When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life” (Acts 11:18).
➪ “And the hand of the Lord was with them: and a great number believed, and turned unto the Lord” (Acts 11:21).
➪ “And when Peter was come to himself, he said, Now I know of a surety, that the Lord hath sent His angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews” (Acts 12:11).
➪ “And after he had seen the vision, immediately we endeavored to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them” (Acts 16:10).
➪ “And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul” (Acts 16:14).
➪ “Saying, Fear not, Paul; thou must be brought before Caesar: and, lo, God hath given thee all them that sail with thee” (Acts 27:24).
If we have a heart for it, we will behold the hand of the Lord throughout this book. He will empower His messengers, convict sinners, open hearts, and pour forth His Spirit. He will direct His people, opening some doors and closing others. When there is increase, it will come from Him. When the church is comforted, it will come from the Lord. The Lord Jesus will be seen as present in all of the labors of those He commissions and empowers.
While it is true that those who remain “in the body,” alive in this world, are “absent from the Lord,” He is by no means absent from them. He promised those who labored in His vineyard, “Lo, I am with alway, even unto the end of the world” (Matt 28:20). That marvelous promise is lived out in the book of Acts, seen in every account it provides.
THE FORMER TREATISE
“ 1:1 The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach.”
Luke again writes to Theophilus. He will not update the Gospel, but will rather chronicle its proclamation, and the wonderful effects it works among men. He will also provide a glimpse of how the exalted Christ works within His church – how He directs it, and what occurs when the “glorious Gospel of the blessed God” (1 Tim 1:11) is faithfully proclaimed.
THE FORMER TREATISE
“The former treatise have I made, O Theophilus . . . ” Other versions read, “The former account I made, O Theophilus” NKJV “The first account I composed, Theophilus” NASB “In my former book, Theophilus,” “In the first book, Theophilus,” NRSV “I have given an earlier account, O Theophilus,” BBE “I composed the first discourse, O Theophilus.” DARBY “In my earlier work, Theophilus,” NJB “Dear friend who loves God,” LIVING “My former narrative, Theophilus,” WEYMOUTH and “In the former account [which I prepared], O Theophilus.” AMPLIFIED
The word “treatise” is translated from the Greek word lo,gon (logov, from “logos”). This precise word is used 130 times in the New Covenant Scriptures. It is used in a variety of ways, but all of them have the same import – an articulated message, or integrated thought. A few of them will serve to substantiate this. I have highlighted the words translated from lo,gon.
➪ SOMETHING SAID AGAINST JESUS. “And whosoever speaketh a word against the Son of man, it shall be forgiven him . . .” (Matt 12:32).
➪ POINTLESS SPEAKING. “But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment” (Matt 12:36).
➪ THE GOSPEL. “Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended” (Matt 13:21).
➪ A PRAYER. “And He left them, and went away again, and prayed the third time, saying the same words” (Matt 26:44).
➪ AN ACCOUNT. “For we are in danger to be called in question for this day's uproar, there being no cause whereby we may give an account of this concourse. 41 And when he had thus spoken, he dismissed the assembly” (Acts 19:40).
➪ THE WORK OF GOD. “For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth” (Rom 9:28).
➪ GIVING AN ACCOUNT. “So then every one of us shall give account of himself to God” (Rom 14:12).
➪ MESSAGE OF RECONCILIATION. “To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation” (2 Cor 5:19).
➪ THE WORD OF GOD. “Let him that is taught in the word communicate unto him that teacheth in all good things” (Gal 6:6).
➪ THE LAW SPOKEN AT SINAI. “And the sound of a trumpet, and the voice of words; which voice they that heard intreated that the word should not be spoken to them any more” (Heb 12:27).
As you can see, “word” is not used for a single “word,” but refers to a message, or articulated thought. It can refer to a phrase or idiom (i.e. “idle word”), a prophecy, or a saying. It refers to the entirety of the Gospel, the entirety of the Law, and even the entirety of the Scriptures themselves. It is even used of the presentation of a cause, or giving an intelligent account of something. A synonym for “word” is also “speech” – as in, “John delivered his speech.”
In all of these a purpose is being served by the expression. There is a certain focus in it, and the integration of divers things into a single objective. It is actually a series of statements that make a particular point. All of the details stand together, complement one another, and are a part of a whole concept and single purpose. In ordinary English, we use the term in this way. If we are discussing a certain subject, we might ask a person with expertise in the matter, “Can you give us a word on that?” If a messenger comes from one diplomat to another he might say, “I am sent to deliver a word to you.”
In writing his Gospel, John gave the reason for his word – for a “word” always has an objective. “But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name” (John 20:31). That is why he wrote. Therefore, he did not highlight the activities of Peter or any of the other apostles. His book did not place the accent on Jewish customs or the state of the nation at that time. He spoke predominantly of Jesus Christ. If he mentioned other personalities like the scribes, Pharisees, Sadducees, and lawyers, it was ONLY as they related to the Lord Jesus. If he wrote of Herod, Pilate, Caiaphas, Augustus Caesar, or some other dignitary it was only because they had something to do with Jesus.
Treatise
As used in this text, a “treatise” is not a mere chronological account of Christ’s birth, life, ministry, death, and resurrection. Luke wrote His Gospel to accent Jesus. He provided details that would shed light on the Divine purpose that was fulfilled in Him. When people read his gospel, they would become better acquainted with the Savior of the world.
ALL THAT JESUS BEGAN TO DO AND TEACH
“ . . . of all that Jesus began both to do and teach.” Other versions read, “I wrote about all that Jesus did and taught from the beginning,” NRSV “I have dealt with all that Jesus began to do and teach,” RSV “of all the things which Jesus did, and of His teaching from the first,” BBE “I dealt with everything Jesus had done and taught from the beginning.” NJB “In my first letter I told you about Jesus’ life and teachings, LIVING “all that Jesus began doing and teaching,” MONTGOMERY and “I made [a continuous report] dealing with all the things which Jesus began to do and to teach.” AMPLIFIED
There is something here that must be perceived. When speaking about “all” that Jesus did, Luke wrote only of things that related to His mission to lay down His life and take it up again. He provided two morsels of information that took place within the first two years of Jesus life.
➪ The visitation of the shepherds on the night of His birth (Luke 2:7-20).
➪ His dedication as Mary’s firstborn after the days of her purification were complete (Luke 2:21-38).
There are three pieces of information the next ten years of His life.
➪ Growing, becoming strong, being filled with wisdom, and the grace of God upon Him (Luke 2:40).
➪ His visitation to Jerusalem and encounter with the “doctors” of the Law (Luke 2:41-50).
One thing is said about the next eighteen years of His life.
➪ A brief summation of the next eighteen years of His life (subjection to parents, increase in wisdom, stature, and in favor with God and man (Luke 2:51-52).
There are 1,151 verses in the Gospel of Luke. Of them 45 verses are devoted to the first thirty years of His life – under 4%! Over 86% of Luke’s Gospel is devoted to the last three and a half years of Jesus’ life. So far as doing and teaching is concerned, we have a single record of a particular deed Jesus did prior to His baptism – when He sat in the Temple, heard the doctors, and asked them questions (Lk 2:46). One verse out of 1,151 that speaks of a particular deed Jesus did. We have one record of a particular word He said prior to the beginning of His ministry: “How is it that ye sought me? wist ye not that I must be about my Father's business?” (Luke 2:49).
Luke’s “treatise” was a record of Jesus’ life as it bore directly upon the redemption that He came to accomplish. The attention of Jesus became focused on that mission, and He entered fully into it, when He was baptized by John. It was then that He “began” to “do” with the special anointing of God upon Him, and “teach” with the intent of enlightening men concerning God and His Kingdom.
I do not believe there has been a man throughout all of history that would provided a record of Jesus in such a manner. There are those who say the first six years of a child’s life are the most critical. How does their observation sound in view of the life of the premier person in all of history?
Among other things, this confirms that Christ’s teaching was not within the context of the Old Covenant, as some affirm. Rather, Jesus preached in an interim period – between the Law and the Gospel, or the First Covenant and New, or Second, Covenant. That is why the Law is said to have been “until John” (Matt 11:13; Lk 16:16).
There are those who say that Jesus’ teaching was strictly within the context of the Law, and therefore does not apply to the New Covenant era – “the day of salvation” (2 Cor 6:2). In doing this, these sophists imagine they can remove the pungent reality of words like, “believe only” (Lk 8:50; Mk 5:36), or “If thou canst believe, all things are possible to him that believeth” (Mk 9:23).
Such miserable teachers are corrupt in both their understanding and objectives. Jesus said of His own words, “My words shall not pass away” (Matt 24:35), and “the words that I speak unto you, they are spirit, and they are life” (John 6:63). He spoke of the shame that would come upon those who are ashamed of His words (Lk 9:26). He said the person who did not receive His words would be judged on the day of judgment by the very words he rejected (John 12:47). He affirmed that He Himself and the Father would take up their abide in the person who kept His words (John 14:23).
Luke refers to the words of Jesus as what He “began . . . to teach;” that is, what He started to unfold and accomplish in both word and deed. Now, in the book of Acts, he will show how those words were fulfilled after His return to glory, and how they continued to work within the hearts of those who believed them. Let men have done with foolish views of the words of Jesus!
UNTIL THE DAY HE WAS TAKEN UP
“ 2 Until the day in which He was taken up, after that He through the Holy Ghost had given commandments unto the apostles whom He had chosen”
Luke is very particular about the focus of His Gospel. He marks a point in time that terminated Christ’s ministry in His body on the earth. This was an epoch in the Gospel, and thus a special notation is made of it.
UNTIL THE DAY HE WAS TAKEN UP
“Until the day in which He was taken up . . . ” Other versions read, “until the day when He was taken up,” NASB ““until the day in which He was received up,” ASV “Till the day when He was taken up to heaven,” BBE “until the day He ascended in to heaven,” NLT “until the day when He was carried up,” LIVING and “until the time of His ascension.” PHILLIPS
It is tragic beyond description that popular preachers and teachers have so very little to say about the ascension of Jesus, when He was received back into heaven. It is a mark that clearly identifies that a “falling away” has taken place, and thus much about the real Jesus is not perceived as having any relevancy for us today. The only time people fail to communicate a truth about Jesus, of which they are aware, is when they do not see it as necessary or important.
How important is the ascension of Christ? Is it really a part of the Gospel? Judging from the way men handle this aspect of “the record God has given of His Son” (1 John 5:10-11), one might be led to think of it as something interesting, but relatively unimportant. Does the Word of God speak much about this – the ascension of Jesus?
The Prophets Spoke of It
➪ “Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in” (Psa 24:7-10).
➪ “God is gone up with a shout, the LORD with the sound of a trumpet” (Psa 47:5).
➪ “Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, for the rebellious also, that the LORD God might dwell among them” (Psa 68:18).
➪ “I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought Him near before Him” (Dan 7:13).
Jesus Spoke About It
➪ “Ought not Christ to have suffered these things, and to enter into His glory?” (Luke 24:26).
➪ “And He saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man” (John 1:51).
➪ “What and if ye shall see the Son of man ascend up where He was before?” (John 6:62).
➪ “Then said Jesus unto them, Yet a little while am I with you, and then I go unto Him that sent Me” (John 7:33).
➪ “In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto Myself; that where I am, there ye may be also. And whither I go ye know, and the way ye know” (John 14:2-4).
➪ “Verily, verily, I say unto you, He that believeth on Me, the works that I do shall he do also; and greater works than these shall he do; because I go unto My Father” (John 14:12).
➪ “Ye have heard how I said unto you, I go away, and come again unto you. If ye loved Me, ye would rejoice, because I said, I go unto the Father: for My Father is greater than I” (John 14:28).
➪ “But now I go My way to Him that sent me; and none of you asketh Me, Whither goest Thou?” (John 16:5).
➪ “Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send Him unto you” (John 16:7).
➪ “And when He (the Comforter) is come, He will reprove the world . . . Of righteousness, because I go to My Father, and ye see Me no more” (John 16:9-10).
➪ “A little while, and ye shall not see me: and again, a little while, and ye shall see Me, because I go to the Father” (John 16:16).
➪ “I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father” (John 16:28).
➪ “And now come I to Thee; and these things I speak in the world, that they might have My joy fulfilled in themselves” (John 17:13).
➪ “Jesus saith unto her, Touch Me not; for I am not yet ascended to My Father: but go to My brethren, and say unto them, I ascend unto My Father, and your Father; and to My God, and your God” (John 20:17).
Mark and Luke Record the Ascension
➪ “So then after the Lord had spoken unto them, He was received up into heaven, and sat on the right hand of God” (Mark 16:19).
➪ “And it came to pass, while he blessed them, He was parted from them, and carried up into heaven” (Luke 24:51).
The Spirit Moved Upon Holy Men to Write of the Ascension After Jesus Returned to Heaven
➪ “And when He had spoken these things, while they beheld, He was taken up; and a cloud received Him out of their sight” (Acts 1:9).
➪ “Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began” (Acts 3:21).
➪ “Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us” (Rom 8:34).
➪ “Which he wrought in Christ, when He raised Him from the dead, and set Him at his own right hand in the heavenly places” (Eph 1:20).
➪ “Wherefore He saith, When He ascended up on high, he led captivity captive, and gave gifts unto men? (Now that He ascended, what is it but that He also descended first into the lower parts of the earth? He that descended is the same also that ascended up far above all heavens, that He might fill all things)” (Eph 4:8-10).
➪ “And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory” (1 Tim 3:16).
➪ “Who being the brightness of His glory, and the express image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down on the right hand of the Majesty on high” (Heb 1:3).
➪ “Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession” (Heb 4:14).
➪ “For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us” (Heb 9:24).
I will speak more of the ascension of Christ when we come to the second verse. At this point it is sufficient to note that it is not at all acceptable for those who speak in the name of the Lord to ignore this facet of Christ Jesus – namely, His ascension. If, in the “record” God has given of His Son, and in the prophets as well, so much has been said about this matter, those who omit it in their preaching and teaching must give an account for that omission. Let it be clear, that no reason for such an deletion will in any way be acceptable.
AFTER THAT HE THROUGH THE HOLY SPIRIT
“ . . . after that he through the Holy Ghost . . . ” Other versions read, “After He through the Holy Spirit,” NKJV “after He had by the Holy Spirit,” NASB and “from the Holy Spirit.” NLT
Jesus did not return to glory without preparing His disciples for His bodily absence. Here we are told that Jesus delivered words to His “holy apostles” (Eph 3:5) “by the Holy Spirit.”
The Holy Spirit, then, had “remained” with Jesus, just as John the Baptist was told He would (John 1:33). Speaking of Christ’s resurrection, Peter affirmed that He was “quickened [made alive] by the Spirit” (1 Pet 3:18). Paul also alludes to this when he writes, “and declared to be the Son of God with power according to the Spirit of holiness, by the resurrection from the dead” NKJV (Rom 1:4). He categorically refers to it in Romans 8:11: “But if the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you” (Rom 8:11).
This accents the total harmony of the Godhead in the resurrection of Jesus. God raised Him (Acts 2:32; 3:15), the Spirit was in the matter (1 Pet 3:18), and Jesus took back His own life (John 10:17-18). Now we see that the Holy Spirit was also active in Jesus delivering His last words to the apostles. There are at least two reasons for this.
➪ No part of redemption will be wrought independently of the Holy Spirit.
➪ The apostles themselves would be given the Holy Spirit, who would expound the words Jesus delivered to them, enlightening their hearts.
HAD GIVEN COMMANDMENTS UNTO THE APOSTLES
“ . . . had given commandments unto the apostles whom He had chosen” Other versions read, ““given orders to the apostles whom He had chosen,” NASB “after giving instructions to the Apostles He had chosen ,” NIV “after He had given commandment . . . to the apostles whom He had chosen,” RSV “after he had given His orders . . . to the Apostles of whom he had made selection,” BBE “having . . . charged the apostles whom he had chosen,” DARBY “ he gave his instructions to the apostles he had chosen,” NJB “after giving his chosen apostles further instructions,” NLT “He talked to the apostles whom He had chosen,” IE “He gave the apostles whom He had chosen their orders,” WILLIAMS “had instructed and commanded the apostles (special messengers) whom He had chosen,” AMPLIFIED and “he gave his instructions . . . to the special messengers of his choice.” PHILLIPS
May no person ever think of the Lord Jesus without remembering that He is “a Leader and Commander to the people” (Isa 55:4). I personally have no tolerance for people who speak of Jesus as though He was their “bosom buddy” and close “friend.” Jesus called His disciples “friends,” but never encouraged them to call Him “Friend.”
When Jesus met with His disciples, He did not make a few suggestions, but gave them “commandments.” Matthew, Mark, and Luke record some of these “commandments” (Matt 28:18-19; Mk 16:15-16; Lk 24:45-49). Briefly summarized, these commandments include the following.
➪ Go into all the world (Mk 16:15a).
➪ Preach the Gospel to every person (Mk 16:15b).
➪ Teach all nations, or “make disciples of all nations” NKJV (Matt 28:18b).
➪ “Baptizing them in the name of the Father and of the Son and of the Holy Spirit” NKJV (Matt 28:19).
➪ Teach them to observe all things that Jesus commanded them (Matt 28:19).
➪ Repentance and remission of sins should be preached among all nations, beginning at Jerusalem (Lk 24:49).
Jesus had accomplished the destruction of the devil (Heb 2:14), the plundering of dominating spiritual principalities (Col 2:15), and the abolition of death (2 Tim 1:10). He had put away sin (Heb 9:26), made peace through His blood (Col 1:20), ended the Law as a means to righteousness (Rom 10:4), blotted out the massive debt incurred under the Law (Col 2:14), and delivered us from this present evil world (Gal 1:4). He had opened up a new and living way to God (Heb 10:20), made a way to announce liberty to the captives (Lk 4:18), and made it right and Just for God to justify sinners (Rom 3:26).
Christ’s “commandments” had to do with making these things known to the world through His empowered messengers. God would use them to fully develop what is called “the record God has given of His Son” (1 John 5:10-11).
HE SHOWED HIMSELF
“ 3 To whom also he showed Himself alive after His passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God”
I must confess that I can hardly contain myself as I ponder this marvelous record. It reveals to us the glorious extent to which God has gone to set us free from sin (Heb 1:3), make us separate from the world (Gal 1:4), work in us to will and do of His own good please (Phil 2:13), and at last bring us to glory (Heb 2:10). This work was too staggering to be accomplished by any son of Adam, or group comprised of such sons. Even after the foundational work was done, Jesus labored to convince His disciples of the reality of what He had done and who He was.
TO WHOM ALSO HE SHOWED HIMSELF ALIVE
“To whom also He showed himself alive . . . ” Other versions read, “to whom He also presented Himself alive,” NKJV “To these He also presented Himself alive,” NASB “He showed Himself to these men,” NIV “to whom also He presented Himself living,” DARBY “He appeared to the apostles from time to time . . . that He was actually alive,” NLT “He appeared . . . actually alive,” LIVING and “He showed that He was alive.” IE
In this single verse we have a grand summation of nearly one hundred verses of the four Gospels (96).
CHRIST’S LIFE IS THE PRINCIPLE POINT
Jesus “showed Himself alive” because the salvation men would experience would be by means of His resurrected life. That is the meaning of Paul’s statement: “For if, when we were enemies, we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life” (Rom 5:10).
This is a technical point, but it must be made – particularly in view of the general level of understanding that exists within the professed church. We are never said to have been “SAVED” by Christ’s death, or by His blood. The Spirit is very precise on how we are to view Christ’s death, or the shedding of His blood.
➪ “Much more then, being now justified by his blood, we shall be saved from wrath through him” (Rom 5:9).
➪ “For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life” (Rom 5:10).
➪ “But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ” (Eph 2:13).
➪ “And, having made peace through the blood of His cross, by Him to reconcile all things unto Himself; by Him, I say, whether they be things in earth, or things in heaven” (Col 1:20).
➪ “And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled in the body of His flesh through death, to present you holy and unblameable and unreproveable in His sight” (Col 1:21-22).
➪ “Forasmuch then as the children are partakers of flesh and blood, He also Himself likewise took part of the same; that through death He might destroy him that had the power of death, that is, the devil” (Heb 2:14).
➪ “And for this cause He is the Mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance” (Heb 9:15).
➪ “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus” (Heb 10:19).
Salvation, however, requires a LIVING Savior, who has not only died, but is “alive for evermore” (Rom 1:18). Salvation required a Lamb to be offered, but a Lamb that is alive in heaven as well (Rev 5:8,12,13; 6:1,16; 7:9,10,14,17; 12:11; 13:8; 14:4,10; 15:3; 17:14; 19:7,9; 21:14,22,23; 22:1,3).
Ponder the aspects of salvation that require a LIVING Savior.
➪ Captain (Heb 2:10).
➪ Deliverer (Rom 11:26).
➪ Leader (Isa 55:4).
➪ Intercessor (Heb 7:25).
➪ Shepherd (John 10:14; Heb 13:20).
➪ Head (Eph 4:15; Colo 1:18; 2:10).
➪ Author and Finisher of our Faith (Heb 12:2).
➪ Author of eternal salvation (Heb 5:9).
➪ Mediator (1 Tim 2:5; Heb 9:15; 12:24).
➪ Advocate (1 John 2:1).
➪ Alpha and Omega (Rev 1:8).
➪ First and Last (Rev 1:17).
➪ Beginning and End (Rev 22:13).
➪ The Amen (Rev 3:14).
➪ One from which comes Grace, Mercy, and Peace (1 Tim 1:2; 2 John 1:3).
➪ Branch (Isa 4:2; Jer 33:15; Zech 3:8).
➪ Light (John 8:12).
➪ Bread (John 6:35,48).
➪ King (1 Tim 6:15).
➪ The Power of God (1 Cor 1:24).
➪ The Wisdom of God (1 Cor 1:24).
➪ Counselor (Isa 9:6).
➪ Door (John 10:7).
➪ Faithful Witness (Rev 1:5).
➪ Forerunner (Heb 6:20).
➪ High Priest (Heb 2:17; 3:1; 4:14-15).
➪ Vine (John 15:4-5).
➪ Judge (Acts 10:42; 17:31).
➪ Living Stone (1 Pet 2:4).
➪ Lord (2 Cor 4:6; Col 2:6).
➪ Master (John 13:13).
➪ Prince of Life (Acts 3:15).
➪ Teacher (John 3:2; 1 John 5:20).
All of these, and more, require a LIVING and active Savior. None of them can be accomplished by a dead or inactive Savior.
Therefore, Jesus “showed Himself alive” to His disciples, because from this point on, everything would depend upon Him being alive, in heaven, and at the right hand of God. We are not saved by an historical Christ, but by a living One who has died, and is now risen from the dead! All leaders of all worldly religions – all of them – are either dead or dying! But the Lord Jesus is alive, and we are being “saved by His life.”
In fact, “newness of life” assumes a vital union with the living Savior. Thus Paul reasons, “Now if we be dead with Christ, we believe that we shall also live with Him” (Rom 6:8).
The very last riveting impression that was left with the disciples of Jesus was that HE WAS ALIVE!
AFTER HIS PASSION
“ . . . after His passion . . . ” Other versions read, “after His suffering,” NKJV “after His death,” BBE “after He had suffered,” DARBY “after His crucifixion,” NLT and “after His passion (His suffering in the garden and on the cross).” AMPLIFIED
The word “passion” is a good English word, and we have no reason to draw back from it. The English definition of the word is as follows: “1 often capitalized a : the sufferings of Christ between the night of the Last Supper and his death b : an oratorio based on a gospel narrative of the Passion,” MERRIAM-WEBSTER 2003 and “the suffering and death of Jesus.” OXFORD
The meaning of the Greek word used here (paqei/n) is, “suffer, to undergo evils, to be afflicted,” THAYER “suffer, undergo, endure, euphemistically die, suffer death.” FRIBERG
The following versions use this word in this text: King James Version (1611), American Standard Version (1901), Revised Standard Version (1952), Douay-Rheims (1899), New Jerusalem Bible (1985), Bishop’s New Testament (1595), Tyndale’s New Testament (1534), The Webster’s Bible (1833), and The Amplified Bible (1954).
Christ’s “passion” refers to the period commencing when He “began to be sorrowful and very heavy.” This took place as they arrived in the Garden, where He would prepare to give Himself “a ransom, to be testified in due time” (1 Tim 2:5). It included His agony in the Garden, when His sweat fell to the ground like “great drops of blood” (Lk 22:44). His “passion” progressed as He was tried and mocked by Caiaphas and his court, Pilate and his court, and Herod and his court. During these occasions – twice before Pilate – He was interrogated, mocked, and beaten (Matt 26:63; John 18:37; Lk 23:8-11; Mk 15:15). He was struck with a reed and with the fists of men (Matt 27:30; Lk 22:64). He was also scourged (Matt 27:26; Mk 15:15; John 19:1). Finally He was crucified, a process that lasted six long and tedious hours (Mk 15:25; Matt 27:46). The “Passion” concluded when His body was buried, and He made His grave with the wicked and the rich. It was then that He made His grave with the wicked, and was identified with the rich in His death, fulfilling Isaiah’s prophecy (Isa 53:9).
An “Accomplished” Death
The “passion” of Christ speaks of a death that was “accomplished.” That is, it was an achievement that involved purpose, intention, obedience, and a profound commitment. Much more was involved than men nailing Him to a cross. They could not have taken the first step to do that if Jesus had not laid down His life, if it was not the proper time, or if a Divine purpose was not being served.
When Jesus was “transfigured” before Peter, James, and John, two personalities came from the unseen world to talk with Him. Luke provides the details of that awesome time. “And, behold, there talked with him two men, which were Moses and Elias: who appeared in glory, and spake of his decease which he should accomplish at Jerusalem” (Luke 9:30-31). While they walked in this world, neither of these men had said so much as a single word about Jesus’ death. But now, armed with knowledge from another domain, they could speak intelligently, extensively, and no doubt with great comfort, of Christ’s death.
In laying down His life, the following had to be “accomplished.” This is by no means a complete listing.
➪ His death had to occur at the right time – in the “fulness of time,” and at the right “hour” (Gal 4:4; Lk 22:53).
➪ In all of the abuse that would be laid upon Him, He could not open His mouth (Isa 53:7; Mk 14:61; Lk 23:9; Acts 8:32).
➪ The death had to occur in Jerusalem (Lk 9:31; John 19:20).
➪ The leaders of the Jewish people had to be instrumental in initiating this death (Lk 9:22; Lk 24:7).
➪ In His death, there had to be a time when He, out of deep need, cried, “I thirst” (Psa 22:15; John 19:28).
➪ He had to be “vinegar” to drink (Psa 69:21; Mk 15:36).
➪ They had to cast lots for His garment (Psa 22:18; Matt 27:35; Lk 23:34).
➪ He had to die with transgressors as well as for them (Isa 53:12; Mk 15:28).
➪ He had to be identified with the rich when He was buried (Isa 53:9; Mk 15:43-46).
➪ He had to die childless (Isa 53:8; Acts 8:33).
➪ He had to be forsaken at his lowest hour (Isa 53:3; Matt 26:56; Mk 14:50).
➪ He had to pour out His own soul unto death – or lay down His life voluntarily, not having it taken from Him (Isa 53:12; John 10:17-18; Lk 23:46).
An “accomplished” death, indeed! It is no wonder that it is written, “He must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed . . . ” (Matt 16:21). And again, “He must suffer many things, and be set at nought” (Mark 9:12). And once again, “But first must he suffer many things, and be rejected of this generation” (Luke 17:25).
Isaiah provides a remarkable overview of Christ’s atoning death. He covers His rejection by men, and them despising Him. He includes Jesus’ own experience while upon the cross. He even speaks of God’s view of the matter.
“He is despised and rejected of men; a man of sorrows, and acquainted with grief . . . He was despised . . . Surely He hath borne our griefs, and carried our sorrows . . . stricken, smitten of God, and afflicted. But He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him; and with His stripes we are healed . . . the LORD hath laid on Him the iniquity of us all. He was oppressed, and He was afflicted . . . He is brought as a lamb to the slaughter . . . for He was cut off out of the land of the living: for the transgression of My people was He stricken. And He made His grave with the wicked, and with the rich in His death . . . it pleased the LORD to bruise Him; He hath put Him to grief . . . He shall see of the travail of His soul . . . He shall bear their iniquities . . . He hath poured out His soul unto death: and He was numbered with the transgressors; and He bare the sin of many . . .” (Isa 53:3-12).
That, dear reader, is the “passion” of which Luke speaks. Remarkably detailed, large in scope, and all intended to full a specific Divine objective.
BY MANY INFALLIBLE PROOFS
“ . . . by many infallible proofs . . . ” Other versions read, “by many convincing proofs,” NASB “many proofs,” RSV “He gave clear and certain signs that He was living,” BBE “by many infallible tokens,” GENEVA “by many demonstrations,” NJB “proved in many ways,” NLT “by many tokens,” TNT “in many certain proofs,” YLT “Jesus proved this by doing many convincing things,” IE “many sure proofs,” WEYMOUTH “many convincing manifestations,” MONTGOMERY “by [a series of] many convincing demonstrations [unquestionable evidences and infallible proofs],” AMPLIFIED and “in many convincing ways.” PHILLIPS
The thing being confirmed was that Jesus Himself – the same One that died – was now alive. As Jesus ascended into heaven, two angels said to the disciples, “Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven” (Acts 1:11).
Some of the “infallible proofs” include the following.
➪ He appeared first to Mary Magdalene (John 20:14-17).
➪ He appeared to some women, and told them to tell His disciples to meet Him in Galilee (Matt 28:9).
➪ He appeared to the two on the road to Emmaus, blessing and breaking bread while with them (Lk 24:30-31).
➪ He appeared to His disciples while they were behind closed doors (John 20:19).
➪ He shows His hands, feet and side to the disciples, and especially to Thomas (Lk 24:38-40; 20:20).
➪ He provides a miraculous catch of fish for His discouraged disciples (John 21:6-13).
SEEN OF THEM FORTY DAYS
“ . . . being seen of them forty days . . . ” Other versions read, “appearing to them over a period of forty days,” NASB “appearing to them by a space of forty days,” ASV “being seen by them during forty days,” DARBY “for forty days He had continued to appear to them,” NJB “During the forty days after his crucifixion,” NLT “through forty days being seen by them,” YLT “The apostles saw Him several times during 40 days,” IE “appearing to them at intervals during forty days,” WEYMOUTH “Revealing Himself to them during forty days,” MONTGOMERY and “appeared to them repeatedly over a period of forty days.” PHILLIPS
These are forty days from the time of Christ’s resurrection. On that resurrection day, He made the following appearances.
➪ To Mary Magdalene (Mk 16:9).
➪ To the women who came to anoint His body (Matt 28:9).
➪ To Simon Peter personally (Lk 24:34; 1 Cor 15:5).
➪ Possibly to James, to whom a special appearance took place (1 Cor 15:7).
➪ To Cleopas and his companion (Lk 24:13-32).
➪ To the disciples (John 20:19).
Once again, the purpose of the “infallible proofs” was to confirm that Jesus was alive – alive to administer salvation from the Throne.
These were also the first forty days after the celebration of the Passover, during which Jesus died. The fiftieth day after the Passover, was when the “firstfruits” were to be offered to the Lord (Lev 23:15-21). That was the “day of Pentecost,” also referred to as “the feast of ingathering” (Ex 23:16).
Therefore, Jesus spent 80% of the fifty days between Passover and Pentecost with the disciples, preparing them for a new day of Pentecost in which the first harvest of souls under the New Covenant would be realized.
SPEAKING OF THINGS PERTAINING TO THE KINGDOM OF GOD
“ . . . and speaking of the things pertaining to the kingdom of God.” Other versions read, “speaking of the things concerning the kingdom of God,” NASB “spoke about the kingdom of God,” NIV “gave them teaching about the kingdom of God,” BBE “speaking of the things which concern the kingdom of God,” DARBY “tell them about the kingdom of God,” NJB “talked to them about the kingdom of God,” NLT “speaking the things concerning the reign of God,” YLT and “talking with them about the affairs of the kingdom of God.” PHILLIPS
During this 5-6 week period, Jesus spoke with His disciples “of things pertaining to the Kingdom of God.” When Jesus first started preaching He “came into Galilee preaching “the Gospel of the Kingdom of God” (Mk 1:14). Throughout Christ’s prodigious ministry, “the Kingdom” was His most prominent subject. The Gospels contain fifty-four references to “the Kingdom of God,” and thirty-two references to “the Kingdom of heaven,” used exclusively by Matthew in the place of “Kingdom of God.” In addition there are fourteen references to “the kingdom,” making a total of one hundred references to the “Kingdom.” By way of comparison, the Gospels contain twenty-nine references to “faith,” twelve references to “baptism,” eighteen references to “church,” and ten references to “repentance.” “Works” are mentioned 35 times, with most of the references pertaining to Christ’s own works. Accenting the priority of the “Kingdom of God,” “God” is mentioned three hundred and twelve times, the “Father” one hundred and eighty-one times, and “the Son” one hundred and twenty-four times. “Jesus” is mentioned six hundred and twenty-five times, “Lord” two hundred and seven times, and “Christ” sixty times. There are at least fifty references to the Holy Spirit.
In Christ’s ministry, therefore, there were at least one thousand, three hundred, and seventy-five references to Deity! Is there really any question what the Savior talked about, the theme of His teaching, or the focus of His doctrine? Nearly 1,500 references the kingdom, God, Jesus, and the Holy Spirit! There are also one hundred and forty-three references to “heaven.” That defines Christ’s emphasis!
After He was raised from the dead, Jesus continued speaking about the same things He declared while He walked among men. He elaborated on those things, preparing the disciples for what was to come. He more thoroughly acquainted the disciples with what God was doing, and how He was going to do much of it through them. He spoke of a kingdom that is greater than all others, and will eventually put all other kingdoms out of business, grinding them into powder (Dan 2:44).
If you read the book of Acts and come up with any other emphasis than the Kingdom of God, together with the Father and the Son who govern it, you have read it without “eyes of understanding” (Eph 1:18)!
HE SET THE TONE
During this forty-day period, Jesus set the tone for all preaching and teaching, establishing the priority for the rest of time. Those who emphasize anything else have shown themselves to be fools. God has placed everything into the hands of His Son (Matt 28:18; 1 Pet 3:22). There is not anything that is not placed under Him, the Father Himself being the only exception (1 Cor 15:27). All judgment has been given to Him (John 5:22). All of the treasures of wisdom and knowledge are hidden in Him (Col 2:3). All power in heaven and earth has been given to Him (Matt 28:18).
What spirit would move any person to major on something of which Jesus says little or nothing at all? What can really be said of any individual who does not speak of “things pertaining to the kingdom of God?” Or, is there a rational soul in all of the universe and in all of time who would dare to postulate that Jesus spoke of secondary things, or things that will pass away, or things that would become obsolete.
You see, in our day, we are cast upon the horns of a dilemma. We are faced with an astronomical amount of religious activity, and a minuscule amount of speaking about “things pertaining to the kingdom of God.” Is it possible to wed those conditions together, and even ask the blessing of the Lord to be upon such an amalgamation? The answer is so obvious, I have full confidence that there is not a person in possession of a sound mind that can possibly arrive at a wrong conclusion on this matter. I leave it with you to judge concerning the seriousness of the current status of professed Christendom.
For your information, I provide the following record of the activities of our Lord during that forty-day period. I have attempted to put them in a reasonable sequence, and have made an effort to be sure all of the activities are included. Notwithstanding, I may have inadvertently overlooked some.
ACCOUNTS OF CHRIST’S POST-
RESURRECTION APPEARANCES
1. Jesus appears first to Mary Magdalene – Mark 16:9; John 20:14-17
2. Mary told his disciples as they were weeping, and they did not believe her – Mark 16:10-11; John 20:18
3. Jesus meets the women after the angels spoke with them – Matt 28:9
4. Jesus tells the women to tell His brethren to meet Him in Galilee – Matt 28:10
5. Jesus appears to Simon – Luke 24:34
6. Jesus appears to over five hundred brethren at one time – 1 Corinthians 15:6.
7. Jesus appears to His half-brother James – 1 Cor 15:7
8. Jesus appears to the two on the road to Emmaus – Mark 16:12; Luke 14:13-31
9. The two go and tell the other disciples, saying that He had also appeared to Simon, and they did not believe them – Mark 16:12-13; Luke 24:32-35; 1 Cor 15:5
10. The “eleven disciples” went to Galilee to meet Him – Matt 28:16
11. He appears to “the eleven” as they ate, and upbraided them with their unbelief and hardness of heart, because they did not believe those to testified to them – Mark 16:14; Lk 24:35-40; John 20:19; 1 Cor 15:7
12. When the disciples saw Him they worshiped Him, but some doubted – Matt 28:17
13. Jesus shows them His hands and feet – Luke 24:40; John 20:20
14. The disciples “believed not for joy” – Luke 24:41
15. Jesus eats a piece of broiled fish and a honeycomb before them – Luke 24:42-43
16. Jesus tells them these were the words He had told them before, fulfilling the words written in “the law of Moses, and in the prophets, and in the Psalms” – Luke 24:44.
17. Jesus opened their understanding so they could understand the Scriptures – Luke 24:45-46
18. Jesus breathes on the disciples, saying “Receive ye the Holy Spirit” – John 20:21-23
19. The disciples report the event to Thomas, who was not present when the Lord appeared to them. He does not believe them – John 20:24-25.
20. After eight days Jesus appears to the disciples again, and Thomas is present – John 20:26-29.
21. Jesus did many other signs in the presence of His disciples – John 20:30.
22. Jesus shows Himself again to the disciples by the Sea of Tiberias (Galilee) – John 21:1-3.
23. In the morning Jesus calls out to the disciples, who had been fishing all night, asking if they had caught anything. They say they had not – John 21:4-5.
24. Jesus provides a miraculous catch for His disciples – John 21:6.
25. John recognizes that it is the Lord, and tells the disciples, “It is the Lord.” Peter casts himself into sea to swim to Jesus – John 21:7.
26. All of the disciples go to the land, dragging the net of fish they had caught – John 21:8
27. When they arrive on shore, they find Jesus had prepared fish and bread – John 21:9
28. Jesus asks them to bring some of what they had caught – John 21:10
29. Peter draws the net to land, filled with 153 large fish – John 21:11
30. Jesus tells His disciples, “Come and Dine,” and they all knew who He was – John 21:12.
31. Jesus gives them bread and fish, this being the third time He had appeared to them – John 21:13-14.
32. After they dined, Jesus asks Peter three times if He loves Him. Peter affirms He does, and Jesus tells him to feed His lambs and sheep – John 21:15-17
33. Jesus reveals the manner in which Peter would die, bringing glory to God – John 21:18-19
34. Jesus tells Peter, “Follow Me,” and Peter asks what was going to happen to John – John 21:20-21.
35. Jesus replies that if John tarried until He came, that was no business of Peter’s. The saying then went abroad among the brethren that John was not going to die – John 21:22-23.
36. Jesus commissions them to make disciples, teaching all nations – Matt 28:18-20; Mark 16:15-18; Luke 24:47-49.
37. Jesus leads them as far as Bethany, lifts up His hands, and blesses them – Luke 24:50.
38. While He was blessing them, He was parted from them, and carried into heaven – Luke 24:51; Mark 16:19.
Those forty days provided the strength and encouragement required for the disciples to wait faithfully and productively until the day of Pentecost. They did not establish a new direction, but elaborated on what Jesus had already “began both to do and teach.” Jesus never did come primarily as an Interpreter and Teacher of Moses! He did not come to “sit in Moses seat,” as He said the scribes and Pharisees did (Matt 23:2). His doing and teaching were, and continue to be, of another order. What Jesus “began to do and teach” was continued and expanded following His triumphant resurrection and ascension into glory.
THEY COULD NOT DEPART
“ 4 And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of Me.”
While Jesus is personal in His dealings with His people, most of His instruction takes place among gatherings of His people. He met privately with Peter (Lk 24:34; 1 Cor 15:5), and with James as well (1 Cor 15:6). Yet, we have no idea what He said to them privately. The words He said when He was “assembled together with them” are the subject now related.
BEING ASSEMBLED TOGETHER WITH THEM
“And, being assembled together with them . . . ” Other versions read, “And gathering them together,” NASB “On one occasion, when He was eating with them,” NIV “While staying with them,” NRSV “And they were all together,” BBE “And eating together with them,” DOUAY “While meeting with them,” NAB “While at table with them,” NJB “In one of these meetings,” NLT “Once when He was gathered with them,” IE “While in their company,” WEYMOUTH “And while being in their company and eating with them,” AMPLIFIED and “On one occasion, while he was eating a meal with them.” PHILLIPS
In his Gospel, Luke refers to this occasion, and confirms that Jesus was, in fact, eating with them. “And while they yet believed not for joy, and wondered, He said unto them, Have ye here any meat? And they gave Him a piece of a broiled fish, and of an honeycomb. And He took it, and did eat before them. . . And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high” (Luke 24:41-49).
The Greek word for “assembled” is sunalizo,menoj (soon-al-id-so-min-os), and has the suggested meaning, “to be assembled with, meet with, eating with.” THAYER
Among other things, this confirms that the book of Acts continues from where the Gospel of Luke concludes – same Jesus, same salvation, and the same purpose .
DO NOT DEPART FROM JERUSALEM
“ . . . commanded them that they should not depart from Jerusalem . . . ” Other versions read, “He commanded them not to leave Jerusalem,” NASB “He gave them this command, ‘Do not leave Jerusalem,’” NIV “He ordered them not to leave Jerusalem,” NRSV “He charged them not to depart from Jerusalem,” RSV “He gave them orders not to go away from Jerusalem,” BBE “He enjoined them not to depart from Jerusalem,” NAB and “He emphasized that they were not to leave Jerusalem.” PHILLIPS
This was a critical matter. Jesus was operating by the Divine agenda, and was bringing the disciples into conformity with it. The prophets had promised that the Messianic blessing would originate in Jerusalem, and flow forth from it. “ . . . for out of Zion shall go forth the law, and the word of the LORD from Jerusalem” (Isa 2:3). “ . . . ye shall be comforted in Jerusalem” (Isa 66:13). “ . . .O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God!” (Isa 40:9). “ . . . and I will give to Jerusalem one that bringeth good tidings” (Isa 41:27). “Break forth into joy, sing together, ye waste places of Jerusalem: for the LORD hath comforted his people, He hath redeemed Jerusalem” (Isa 52:9). “But be ye glad and rejoice for ever in that which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy” (Isa 65:18). “As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem” (Isa 66:13). “And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the LORD hath said, and in the remnant whom the LORD shall call” (Joel 2:32).
Jerusalem was the place where God chose to place His name (1 Kgs 11:36), and that was primarily done in anticipation of the coming Messiah. Even the glorious future that is promised to Jerusalem is based upon the acceptance of the Messiah (Isa 4:3; 24:23; Zech 8:3; 12:5-6; 14:11). Jesus also told His disciples that the preaching of repentance and remission of sins among all nations would have its “beginning at Jerusalem” (Luke 24:47).
Thus, Jesus prepared His disciples for the commencement of the opening of the door of salvation. They were to be in the proper place at the proper time. The prophets said that Jesus would be born in Bethlehem (Micah 5:2) – and He was (Matt 2:1). They said He would come to the Temple (Mal 3:1) – and He did (Matt 21:2; John 8:20). They affirmed that a light would rise in Galilee (Isa 9:1-2) – and it did (Matt 4:13-15). Now God will fulfill His promise concerning the healing waters of salvation flowing out from the holy city (Ezek 47). Therefore, the disciples must wait in Jerusalem until the appointed time arrives.
WAIT FOR THE PROMISE
“ . . . but wait for the promise of the Father.” Other versions read, “but to wait for what the Father had promised,” ‘NASB “but wait for the gift my Father promised,” NIV “ but to keep there, waiting till the word of the Father was put into effect, of which,” BBE“but to wait there for what the Father had promised,” NJB “until the Father sends you what He promised.” NLT “until the Holy Spirit came upon them in fulfillment of the Father’s promise,” LIVING “wait here for the Father’s promise,” IE and “but to wait for the Father's promise.” PHILLIPS
The prophets had spoken about this promise, but their word was not attended with great clarity.
➪ “Until the Spirit be poured upon us from on high, and the wilderness be a fruitful field, and the fruitful field be counted for a forest” (Isa 32:15).
➪ “For I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my spirit upon thy seed, and my blessing upon thine offspring” (Isa 44:3).
➪ “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” (Joel 2:28).
➪ “Neither will I hide my face any more from them: for I have poured out my spirit upon the house of Israel, saith the Lord GOD” (Ezek 39:29).
WHICH YE HAVE HEARD OF ME
“ . . . but wait for the promise of the Father, which, saith he, ye have heard of me.” Other versions read, “‘which,’ He said, ‘you have heard from Me,’” NKJV “which you have heard me speak about,” NIV “of which, he said, I have given you knowledge,” BBE “about which you have heard me speak,” NAB “‘It is', he had said, 'what you have heard me speak about,”NJB “Remember, I have told you about this before,” NLT “a matter He had previously discussed with them,” LIVING “that you heard me talk about,” IE and “You have already heard me speak about this," he said.” PHILLIPS
Jesus, however, is very specific in speaking about this promise. He does not send the disciples to the Prophets to ferret out these promises for themselves, muse upon them, and arrive at some satisfying conclusion. He tells them He is referring to the Father’s promise that He Himself had told them.
How glowingly He spoke of that promise, and what hope His words must have aroused in them when He told them to wait for its fulfillment.
➪ DIRECT THEM WHAT TO SAY BEFORE THEIR ENEMIES. “But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you” (Mat 10:19-20).
➪ THE FATHER WOULD GIVE THEM THE HOLY SPIRIT. “If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?” (Luke 11:13).
➪ INSTANTLY THEY WOULD KNOW WHAT TO SAY BEFORE MAGISTRATES. “And when they bring you unto the synagogues, and unto magistrates, and powers, take ye no thought how or what thing ye shall answer, or what ye shall say: For the Holy Ghost shall teach you in the same hour what ye ought to say” (Luke 12:12).
➪ LIVING WATER WOULD FLOW OUT OF THEM. “He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. (But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified)” (John 7:39).
➪ THE FATHER WOULD SEND THE SPIRIT TO DWELL WITHIN THEM.“And I will pray the Father, and He shall give you another Comforter, that He may abide with you for ever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know Him; for He dwelleth with you, and shall be in you” (John 14:16-17).
➪ THE HOLY SPIRIT WOULD TEACH THEM ALL THINGS. “But the Comforter, which is the Holy Ghost, whom the Father will send in my name, He shall teach you all things. . .” (John 14:26a).
➪ THE SPIRIT WOULD GIVE THEM A SUPERNATURAL RECOLLECTION OF WHAT JESUS HAD SAID. “But the Comforter, which is the Holy Ghost . . . He . . . bring all things to your remembrance, whatsoever I have said unto you” (John 14:26).
➪ THE SPIRIT WOULD TESTIFY OF CHRIST HIMSELF TO THEM, SO THAT THEY WOULD BECOME HIS WITNESSES. “But when the Comforter is come . . . He shall testify of Me: And ye also shall bear witness, because ye have been with Me from the beginning” (John 15:26-27).
➪ THE SPIRIT WOULD GUIDE THEM INTO ALL TRUTH, GIVING THEM AN UNDERSTANDING OF IT. “Howbeit when He, the Spirit of truth, is come, He will guide you into all truth . . . All things that the Father hath are Mine: therefore said I, that He shall take of Mine, and shall show it unto you” (John 16:13-15).
➪ THE SPIRIT WOULD NOT SPEAK TO THEM ABOUT HIMSELF. “Howbeit when He, the Spirit of truth, is come . . . He shall not speak of Himself . . . ” (John 16:13-15).
➪ THE SPIRIT WOULD TELL THEM WHAT THE LORD TOLD HIM. “Howbeit when He, the Spirit of truth, is come . . . whatsoever he shall hear, that shall He speak . . . All things that the Father hath are Mine: therefore said I, that He shall take of Mine, and shall show it unto you” (John 16:13-15).
➪ THE SPIRIT WOULD REVEAL COMING THINGS TO THEM. “Howbeit when He, the Spirit of truth, is come . . . He will show you things to come . . .” (John 16:13-15).
➪ THE SPIRIT WOULD GLORIFY CHRIST IN THEM. “Howbeit when He, the Spirit of truth, is come . . . He shall glorify Me . . .” (John 16:13-15).
The Holy Spirit, then, would enable the apostles to fulfill the purpose for which they were chosen. The following was required for that fulfillment.
➪ Knowing what to say before their enemies.
➪ Receiving the Holy Spirit.
➪ Knowing how to answer and speak before magistrates and rulers.
➪ Life sustaining words issuing forth from them.
➪ The Holy Spirit remaining with them.
➪ Being taught “all things.”
➪ Recalling the words of Jesus.
➪ Insightfully testifying of Christ Himself.
➪ Having an understanding grasp of the truth itself.
➪ Not making the Holy Spirit their subject of exposition.
➪ Knowing what the Lord Jesus told the Spirit, and being able to declare it.
➪ Knowing the appointments God had made for the future.
➪ Glorifying Jesus as the Holy Spirit does.
None of these things could be done in the energy of the flesh. They are deeper than nature can reach, higher than flesh can attain, and require more ability than can be passed through the lineage of Adam.
If these things did not come to them supernaturally, by the will of God, through the Kingly disposition of Jesus, and by the influence of the Holy Spirit, there is not a single aspect of them that could have been accomplished by these, or any other, men.
The Kingdom of God is under the strict supervision of God Himself. He has given the reigns of that Kingdom to His Son, who has been given all power – every bit of it – with the single exception of the Father Himself. He works His will within His people through the Holy Spirit, the heavenly Enabler. That will is summarized in these words: “to give eternal life” (John 17:2).
In this text, the King forbade His subjects to proceed without Divine enablement. There is no place in the Kingdom of God – no place at all – for men working independently of the Holy Spirit. No provision is made for men to implement their own will in matters pertaining to salvation. This will become increasingly evident as we proceed through the book of Acts. We will be exposed to the working of the Lord.
TWO DIFFERENT BAPTISMS
“ 5 For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.”
Jesus now more fully prepares His disciples for what is coming – “the promise of the Father.” What they would experience would transcend everything that went before – even “the baptism of John,” which was, of itself, a sort of epoch. John “prepared” the way for Jesus. Now these men are told they will experience that for which they had been prepared. Both John’s baptism and their continual presence with Jesus had prepared them for this experience.
JOHN TRULY BAPTIZED WITH WATER
“For John truly baptized with water . . . ” Other versions read, “for John baptized with water,” NASB “For John baptized with [or in] water,” NIV “For John indeed baptized with water,” ASV “For the baptism of John was with water,” BBE “John baptized you with water,” LIVING “John immersed people in water,” IE and “for John used to baptize with water.” PHILLIPS
Although some people say the Jews were accustomed to “baptism,” there is no evidence of this in Scripture. Those who teach this say that the word “washings,” as ascribed to the Old Covenant, included the idea of baptism, or immersion in water.
The Greek word for “baptize” occurs in the Septuagint (Greek) version of the Old Testament Scriptures four times.
➪ 2 Kings 5:14. “And Naaman went down and baptized himself (ejbapti>sato) seven times in the river Jordan,” where the original Hebrew is lBof]yiwi, from lbif;, to dip, plunge, immerse.” “Then went he down, and dipped himself seven times in Jordan...” KJV
➪ Isaiah 21:4,6. “Iniquity baptizes me” (hJ ajnomi>a me bapti>zei), where the word is plainly used in the sense of overwhelm, answering to the Hebrews t[iB;, to come upon suddenly, to terrify.” “My heart panted, fearfulness affrighted me: the night of my pleasure hath he turned into fear unto me.” KJV
➪ Numbers 19:19. “And the clean person shall sprinkle upon the unclean on the third day, and on the seventh day: and on the seventh day he shall purify himself, and wash his clothes, and bathe himself in water, and shall be clean at even.” KJV
On this usage of the word “baptize” in the Old Testament Scriptures, it is duly noted, “In the Greek, then, of the Septuagint, bapti>zein signifies to plunge, to bathe, or to overwhelm. It is never used to describe the act of one who dips another object into a fluid, or the case of one who is dipped by another.” McClintock & Strong’s Cyclopedia
Those who affirm the Jews practiced the baptism of proselytes prior to Christ, thus making them acquainted with the act of baptism, cannot support their theory. There is no record of such a baptism prior to the second century, well after Jesus had returned to heaven.
Without encumbering you with an unnecessary diversion into this fruitless discussion, I will here site the generally well accepted McClintock & Strong’s Cyclopedia.
Why Address This Matter At All?
Why bring up the matter of the uniqueness of John’s baptism at all? Why not let the words of pretended scholars simply go unchallenged? What difference does it really make?
John’s baptism was unique. As already established, it was unique for one person to immerse another person in water for any reason – let alone one that involved one’s relationship to God. John came baptizing because that was the means by which the Son of God would be made known (John 1:31-34). Jesus birth was unique. His childhood was unique. What would lead anyone to believe God would reveal Him as His “Son” in an ordinary ceremony, familiar to all of the people?
Secondly, John’s baptism itself was unique – that is why it is called “John’s baptism” (Acts 19:3) and the “baptism of John” (Matt 21:25; Mk 11:30; Lk 7:29; 20:4; Acts 1:22; 18:25). John’s baptism, was also “for the remission of sins” (Mk 1:4), which itself was a totally new concept. In fact, the expression “the remission of sins” is never mentioned in any major version of Scripture prior to the Gospels. The same is true of the single word “remission.” That word only occurs the New American Standard Bible and New Revised Standard Version. It is mentioned four times, and applies to the remission of a debt one man owed another man, having absolutely nothing to do with man’s indebtedness to God (Deut 15:1,2,9'; 31:10). The Revised Standard Version uses the word “remission” one time, applying it to the “remission of taxes” (Esther 2:18).
For John to prepare the way for the Savior of the world, he and his ministry had to be different, for there was nothing ordinary about what Jesus would do. The proper perception of Jesus, and an appropriate readiness to receive Him, required a radical adjustment of thought.
The Thought Here
Now Jesus turns the attention of His disciples to the substance into which John baptized the people in general, and the apostles in particular: “with water.” That is, they were engulfed by, or immersed in, water – for “baptize” means “To dip . . . immerse, submerge . . . to cleanse by dipping or submerging . . . to overwhelm,” THAYER and “to dip in or under the water.” LIDDELL-SCOTT
For those in Christ Jesus, baptism is likened to being “buried” with Christ (Rom 6:4; Col 2:12). Baptism is a very accurate visible depiction of the “doctrine” made known in the Gospel: the death, burial, and resurrection of Christ. Therefore, it is referred to as “the form of the doctrine” (Rom 6:17).
For us, the uniqueness of baptism is not its association with the “remission of sins” – although that association is surely there (Acts 2:38;22:16). In Christ, the uniqueness is the receiving of the Holy Spirit: “Then Peter said to them, "Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit” NKJV (Acts 2:38). That is something that did not accompany John’s baptism. It was for this reason that Paul, when confronting certain “disciples” from Ephesus, asked them, “Did you receive the Holy Spirit when you believed?” NKJV (Acts 19:2). Upon hearing that these “disciples” said they had not even heard there was such a thing as the “Holy Spirit.” Paul interrogated them further. “Unto what then were ye baptized? And they said, Unto John's baptism” (Acts 19:3). It was then that he told them John’s baptism was preparatory, and that it was necessary for them to believe “on Christ Jesus.” They were then “baptized in the name of the Lord Jesus” (Acts 19:4). Prior to that, they had only been “baptized with water.”
Now Jesus declares that His ministry was transcendent to that of John, and that His baptism was superior as well.
YE SHALL BE BAPTIZED WITH THE HOLY SPIRIT
“ . . . but ye shall be baptized with the Holy Ghost not many days hence.” Other versions read, “for John truly baptized with water, but you shall be baptized with the Holy Spirit not many days from now,” NKJV “but in a few days you will be baptized with the Holy Spirit,” NIV “for John baptized with water, but before many days you shall be baptized with the Holy Spirit,” RSV “but you will have baptism with the Holy Spirit, after a little time,” BBE “but in a few days, you will be immersed in the Holy Spirit,” IE and “but not many days from now you shall be baptized with (placed in, introduced into) the Holy Spirit.” AMPLIFIED
First, I want to mention some supposedly sanctified “church” expressions that are not in the Scriptures. Their origin is found in religious tradition and human opinion.
➪ “The baptism of the Holy Ghost.”
➪ “The Baptism of the Holy Spirit.”
➪ “Holy Spirit baptism.”
➪ “The baptism of the Holy Ghost with the evidence of speaking in tongues.”
➪ “Falling under the power.”
➪ “Slain in the Holy Ghost.”
➪ “Slain by the Spirit.”
Human opinion is the mother of these phrases, and religious tradition is the child that carries them forward.
John Foretold It
John the Baptist foretold that Jesus would baptize with the Holy Spirit. “I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: He shall baptize YOU with the Holy Ghost, and with fire” (Matt 3:11).
This word was not delivered to the disciples of Jesus, but to the multitudes to whom John preached – specifically to the ones HE baptized “with water.” Mark says John “preached, saying, There cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose. I indeed have baptized YOU with water: but He shall baptize YOU with the Holy Ghost” (Mark 1:7-8).
John the beloved says that John the Baptist said this when people “mused in their hearts of John, whether he were the Christ, or not.” “John answered, saying unto them all, I indeed baptize YOU with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: He shall baptize YOU with the Holy Ghost and with fire” (Luke 3:15-16).
Three Interpretations
There are atleast three differing views of John’s words concerning the manner in which the One coming after him – the Lord Jesus – would baptize.
➪ That John is referring to a baptism of judgment, in which Jerusalem would be “purged” with the Spirit of burning (Isa 4:4). Matthew’s account of this saying is cited as justification for this view: “And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire . . . He shall baptize you with the Holy Ghost and fire” (Matt 3:10). This view does not agree with the next phrase of Jesus, which speaks of gathering the wheat into His barn as well as burning the chaff with unquenchable fire (Matt 3:12; Lk 3:17). That requires the inclusion of more than the destruction of Jerusalem. Also, this view contradicts the manner in which Jesus speaks in our text, which has nothing whatsoever to do with the destruction of Jerusalem.
➪ Another view is that the reference to Jesus baptizing “with the Holy Ghost” has strict reference, is limited to, the apostles and what occurred on the day of Pentecost (Acts 2:1-4), and is identified with miraculous gifts and manifestations that took place on the day of Pentecost, and at the house of Cornelius. That these words do refer to that time cannot be denied. Jesus said the baptism to which He referred (which was the same as that to which John referred), would occur “not many days hence.” Later, Peter specifically correlates the Spirit’s work on Pentecost and at the house of Cornelius with this word. “And as I began to speak, the Holy Ghost fell on them, as on us at the beginning. Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost” (Acts 11:16). This confirms that the word was not limited to the apostles, nor was it confined to the day of Pentecost. Gentile believers experienced the same thing 10-15 years after the day of Pentecost.
➪ Another view, and the one to which I am inclined, sees this as having a broader fulfillment than the epochs of Pentecost and the house of Cornelius, when the “door of faith” was opened to the Gentiles (Acts 14:27). In this view, Jesus is perceived as announcing the commencement of a new economy that would be under the administration of the Holy Spirit. It would be an era in which men would be “in the Spirit” (Rom 8:9; Gal 3:3; 5:16,25; Eph 6:18; Phil 3:3), as well as the Spirit being “in,” or “given” to them (Acts 2:38; 1 Cor 2:12; 2 Cor 1:22; 5:5; 1 Thess 4:8; 1 John 3:24). Some unique signs did accompany this “gift” on the day of Pentecost and at the house of Cornelius. That does not, however suggest that this exhausted the meaning of Christ’s word. I will now proceed to further develop this view.
Jesus Was Speaking to the Apostles, but Not ONLY to the Apostles
There can be no doubt about these words being spoken to “the eleven.” Luke records the occasion in his Gospel. There he affirms “the eleven” were gathered together, “but adds, “and them that were with them” (Lk 24:33). It was at that particular gathering that Cleopas and his friend came, testifying of their encounter with the living Christ on the road to Emmaus, and in their home (Lk 24:33,35). As they were speaking to “the eleven and them that were with them,” “Jesus Himself stood in the midst of them.” He then spoke to them all concerning several things.
➪ He questioned them concerning the fear that rose in their hearts (24:38).
➪ He showed them His hands and feet (24:39-40).
➪ He asked if they had some food, and then ate before them, confirming the reality of His resurrection (24:41-43).
➪ He taught them concerning His resurrection, declaring that this is what He had previous taught them concerning the fulfillment of the Law of Moses, the prophets, and the Psalms (24:44).
➪ He opened their understanding that they might understand the Scriptures, expounding the necessity of His resurrection, that repentance and remission of sins should be preached among all nations, beginning at Jerusalem, and that they were witnesses of these things (24:45-48).
➪ He then declared that to which our text refers: “And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high” (Luke 24:49).
When the disciples “tarried in Jerusalem,” more were there than “the eleven.” Later in this first chapter Luke records who were remaining in Jerusalem, waiting for the promise of the Father, as Jesus commanded them to do. The number included Peter, James, John, Andrew, Philip, Thomas, Bartholomew, Matthew, James the son of Alphaeus, Simon Zelotes, Judas the brother of James, “the women,” Mary the mother of Jesus, and with His brethren (Acts 1:13-14). “The disciples” that were tarrying are specifically said to be “about one hundred and twenty” (Acts 1:15).
Because I will deal at length with these verses in the following lessons, I will forgo making any further comments on them at this time. This will suffice to establish that the “promise of the Father” was not spoken to the apostles alone. While their role was unique, to be sure, they were not the only ones involved.
How Men referred to the Experience
We can learn much about the scope of the baptism administered by Jesus by what is said of it. Is the experience of the baptism itself the final point, or is the result of that baptism the chief matter? Was it the experience itself that moved the Kingdom forward, or the effects of it that are chronicled?
I am persuaded that there is a certain incumbency for our thoughts on this matter to be in harmony with the Scriptural record itself, and with the inspired record of holy responses to the event. Our view cannot possibly be right if it is not in strict accord with Scripture.
➪ FILLING AND UTTERANCE. Those gathered together on the day of Pentecost were “all filled with the Holy Spirit,” who gave them “utterance” that was understood by the people (Acts 2:4).
➪ SPIRIT POURED FORTH. Peter associated what happened with the prophecy of Joel in which God promises to “pour forth His Spirit” upon men (Acts 2:17-18).
➪ INVOLVEMENT OF THE PEOPLE. This “pouring” would result in the affectation of “sons” and “daughters,” “young men” and “old men,” and “servants” and “handmaids” (Acts 2:16-18).
➪ THE SPIRIT SHED FORTH. Peter said Jesus had “received” the “Spirit” God had “promised,” and had therefore “shed forth” what the people had “seen and heard” (Acts 2:32-33). This coincides with Paul’s statement concerning the abundant reception of the Holy Spirit by all believers (Titus 3:6).
➪ THE PROMISE. Peter then told the people the “promise” of the Spirit was to them as well (Acts 2:38-39). The promised Spirit is specially said to be experienced by all those in Christ Jesus (Gal 3:14; Eph 1:13).
➪ REPENTANCE GRANTED. When Peter rehearsed the events taking place at Cornelius’ house, he specifically told the apostles and elders in Jerusalem that this was a fulfillment of the word Jesus said in our text (Acts 11:15-17). Upon hearing the report, those early saints responded, “Then hath God also to the Gentiles granted repentance unto life” (Acts 11:18).
➪ GIVING THE HOLY SPIRIT. Some time later, Peter testified of this occasion at another special meeting in Jerusalem. At that time, referring to the same events and the same word of Jesus, Peter testified: “And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us . . . ”
➪ PURIFYING THE HEART BY FAITH. Peter went on to say that purification took place at that time. “ . . . and put no difference between us and them, purifying their hearts by faith” (Acts 15:8-9).
➪ SALVATION BY GRACE. Peter added that this was associated with the Gentiles being saved “through the grace of God” (Acts 15:11).
CONSIDER
What Occurs In Our Baptism
Because Peter related the baptism which believers “obey” (Rom 6:17) with “the gift of the Holy Spirit” which was “promised,” we must consider aspects of baptism into Christ that transcend human ability. There are certain realities accomplished in our baptism that necessitate Divine activity.
The things that occur in our baptism require the inner working of the Holy Spirit. I understand these things to be involved in the “baptism with the Holy Spirit” Jesus is said to administer.
➪ Baptized into “one body” by the Holy Spirit. “For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit” (1 Cor 12:13).
➪ Baptized into Christ. “Know ye not, that so many of us as were baptized into Jesus Christ” (Rom 6:3). “For as many of you as have been baptized into Christ” (Gal 3:27).
➪ Put on Christ. “For as many of you as have been baptized into Christ have put on Christ” (Gal 3:27).
➪ Baptized into Christ’s death. “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into His death?” (Rom 6:3).
➪ Buried with Christ. “Therefore we are buried with Him by baptism into death” (Rom 6:4; Col 2:12).
➪ Old man crucified. “Knowing this, that our old man is crucified with Him, that the body of sin might be destroyed, that henceforth we should not serve sin” (Rom 6:6).
➪ Become dead with Christ. “Now if we be dead with Christ, we believe that we shall also live with him” (Rom 6:8).
➪ Becoming dead to sin and alive to God. “Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord” (Rom 6:11).
➪ Made free from sin. “Being then made free from sin, ye became the servants of righteousness” (Rom 6:18,22).
➪ The circumcision of Christ. “In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: buried with him in baptism” (Col 2:11-12).
➪ Raised with Jesus. “Buried with him in baptism, wherein also ye are risen with Him through the faith of the operation of God, who hath raised him from the dead” (Col 2:12).
Which of these blessed realities can possibly be accomplished by the believer himself? How is it remotely possible for them to be realized by means of a mere ceremony, like those “divers washings” that occurred under the Law (Heb 9:10)? I am affirming these are all accomplished through the Holy Spirit, and that Jesus’ unique baptism occurs at the time of our baptism. I understand that to be what Peter was affirming in Acts 2:38-39.
Answering An Objection
Some object to this conclusion, saying that Jesus baptizes with the Holy Spirit subsequent to our baptism into Christ, and in a distinct and separate act. They site the disciples from Ephesus as proof of their postulate. Those disciples, they say, had already believed, and had already been baptized. Yet, they received the Holy Spirit in a second work of grace.
The text, however, does not say these disciples had “believed.” In fact, when Paul asked them if they had received the Holy Spirit since they believed, they said “We have not so much as heard whether there is a Holy Spirit” (Acts 19:1-2). They could not possibly have believed on Jesus, for He spoke of the Holy Spirit (Matt 10:20; 12:28,31,32,36; Lk 4:18; John 3:5,6,8; 6:63) and of men receiving Him (Luke 11:13; John 7:38-39).
Paul then told these disciples that John’s baptism was intended to prepare them to believe on Jesus – the Jesus who spoke of the Holy Spirit. It is evident they had not heard of Jesus, else they would have believed on Him already. It is to be understood that Paul preached Jesus to them just as surely as he did to the Philippian jailor, who also had not yet believed on Him (Acts 16:31-32).
When these disciples were baptized “in the name of the Lord,” Paul laid his hands on them, and they received the Holy Spirit, with similar attending phenomena as that which occurred on Pentecost and at the house of Cornelius – speaking in other languages and prophesying (Acts 2:2-3,11-21; 10:46).
Lest some imagine that the events attending this outpouring of the Spirit are the standard accompaniments of the baptism Jesus administers, it ought to be noted that these were all unique occasions – spiritual epochs.
➪ PENTECOST – The initial fulfillment of the promise to Israel.
➪ CORNELIUS – The opening of the door of salvation to the Gentiles.
➪ THE DISCIPLES IN EPHESUS – the conclusion of John’s baptism, which is never again mention.
Epochs are never intended to be a precise standard. Instead, there are often unique things that accompany the working of the Lord at such times: i.e., Israel’s epochal deliverance from Egypt, the giving of the Law, the dedication of the tabernacle, the dedication of the Temple, etc. Yet, the deliverance of Israel from Egypt did not present a precise pattern by which Divine deliverance is realized. When God gave the Law at Sinai, it was not attended by standard accompaniments of Divine revelation. Nor, indeed were the dedications of the tabernacle and Temple attended by workings that are standard at every dedication, or setting apart.
Every time God delivers, He does not do so as He did with Israel. Every time God speaks, He does not so as He did at Sinai. Every time something or someone is set apart to God, things do not occur as when the tabernacle and Temple were dedicated. And, every time God pours forth His Spirit, He does not do so as He did initially in Jerusalem, in the initial acceptance of the Gentiles, and during the closing of John’s baptism.
That should suffice to provide some input to aid in a personal examination of these things.
THE NEW COVENANT
The Ministration of the Spirit
The era of the New Covenant is particularly referred to as “the ministration of the Spirit,” or “the ministry of the Spirit” NKJV (2 Cor 3:8). Relating to this matter, we are “baptized” with the Spirit, or put into the Spirit, like our bodies are put into the water in “the form of the doctrine” (Rom 6:17).
Ponder the things that are said to be accomplished by the Holy Spirit.
➪ Washed, justified, sanctified. “ . . . ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God” (1 Cor 6:11).
➪ Led in the work of mortifying the deeds of the body. “For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. For as many as are led by the Spirit of God, they are the sons of God” (Rom 8:13-14).
➪ Transformation. “But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord” (2 Cor 3:18).
➪ The Love of God shed abroad. “And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us” (Rom 5:5).
➪ Waiting for the hope of righteousness. “For we through the Spirit wait for the hope of righteousness by faith” (Gal 5:5).
➪ Obeying the truth. “Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently” (1 Pet 1:22).
➪ Affirming Jesus Is Lord. “Therefore I make known to you that no one speaking by the Spirit of God calls Jesus accursed, and no one can say that Jesus is Lord except by the Holy Spirit” NKJV (1 Cor 12:3).
➪ Spiritual enablements. “Now there are diversities of gifts, but the same Spirit . . . But all these worketh that one and the selfsame Spirit, dividing to every man severally as He will” (1 Cor 12:4-11).
➪ Not Fulfilling Fleshly Lusts. “This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh” (Gal 5:16).
➪ Abounding In Hope. “Now may the God of hope fill you with all joy and peace in believing, that you may abound in hope by the power of the Holy Spirit” NKJV (Rom 15:13).
➪ We Reap Eternal Life through the Spirit. “For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting” (Gal 6:8).
➪ The Effectual Unity of Believers. “Endeavoring to keep the unity of the Spirit in the bond of peace” (Eph 4:3).
➪ Prayer and Supplication. “Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints” (Eph 6:18).
➪ The Love of the Brethren. “Who also declared unto us your love in the Spirit” (Col 1:8). “Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently” (1 Pet 1:22).
➪ Keeping What We Have Received. “That good thing which was committed to you, keep by the Holy Spirit who dwells in us” NKJV (2 Tim 1:14).
➪ The Experience of Righteousness, Peace, and Joy. “For the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit” NKJV (Rom 14:17).
None of these things can possibly be achieved through natural aptitude of human disciplines. They require an induction into the realm in which “all spiritual blessings” are located, where the primary Worker is the Holy Spirit. The baptism Jesus performs has to do with these things.
Believers Are “In the Spirit”
Believers are said to be “in the Spirit” (Rom 8:9; Gal 3:3; 5:16,25; Eph 6:18; Phil 3:3; 1 Pet 4:6; Jude 1:20). This is Scriptural language denoting an effective union with the Spirit.
Similarly, we are said to be “in Christ” (Rom 8:1; 12:5; 16:7; 1 Cor 1:30; 16:24; 2 Cor 5:17; Gal 1:22; 3:28; Eph 1:1; 2:13; Phil 1:1; 4:21; Col 1:2; 1 Thess 2:14; ; 2 Tim 3:12; 1 Pet 5:14), having been “baptized” into Him (Gal 3:27). We were put into Christ by God Himself. As it is written, “But of Him [God – vs 28-29] are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption” (1 Cor 1:30). The New American Standard Bible reads, “. . . God . . . But by His doing you are in Christ Jesus, who became to us wisdom from God, and righteousness and sanctification, and redemption”(1 Cor 1:29-30).
Also, our lives are “hid with Christ in God” (Col 3:3). The church is categorically said to be “in God the Father” (1 Thess 1:1; 2 Thess 1:1). Believers are spoken of as continuing “in the Son, and in the Father” (1 John 2:24). They are also said to be dwelling “in God” (1 John 4:15,16).
WHY SHOULD IT BE THOUGHT INCREDIBLE?
In view of these clear pronouncements, why should anyone think it incredible that those “in Christ” are also “in the Spirit?” And, should we choose to believe these affirmations, just how do we account for being “in the Spirit?” It is the Lord Jesus who put us into the Spirit! That baptism is His baptism – the one He performs. John baptized “with water.” Jesus baptizes “with the Holy Spirit.” That is what John said to the people to whom he preached. That is what Jesus said to his disciples, including “the eleven,” them that were with them, with “the women,” and Cleopas and his companion. The ones who tarried for the promise, as Jesus commanded, included “the eleven,” “the women,” “Mary his mother,” and “His brethren.” A count of this holy gathering is provided, being “about an hundred and twenty.” That whole number prayed together. They chose Judas replacement together. On the day of Pentecost it is written, “they were all together with one accord in one place” (Acts 2:1).
In Peter’s explanation of the events that took place on that marvelous and unique Pentecost, he affirmed the words of Joel were being fulfilled. Those words included “sons” and “daughters” prophesying, and the Spirit being poured out upon God’s “servants and handmaidens” (Acts 2:16-18). What, then, would constrain anyone to say this baptism was only for the apostles – particularly since some Gentile converts received “the same gift” several years later (Acts 11:15-17).
The Gifts Not to Be Confused with the Gift
The baptism with which Jesus baptizes is not to be confused with the gifts required and utilized by the Apostles, as well as those dispensed to others. The ministry of the Holy Spirit is just as essential for the effective working of the other gifts that are placed within the body of Christ. I am affirming that it is essential for a person to be “in the Spirit” to perform any of the functions within the body of Christ. No legitimate ministry within the church can be fulfilled independently of the Holy Spirit, who is the Divinely appointed Administrator of those gifts.
Paul makes a particular point of this to the Corinthians, who had many gifts, but a lot of confusion concerning their employment as well. “There are diversities of gifts, but the same Spirit . . . But the manifestation of the Spirit is given to every man to profit withal [for the profit of all NKJV ] . . . But all these worketh that one and the selfsame Spirit, dividing to every man severally as He will” (1 Cor 12:4,7,11).
Regardless of the gift, the Holy Spirit administers it, doing so from within the context of being “in Christ” (1 Cor 1:2), in His body (1 Cor 12:13), and by means of communion with Him (2 Cor 13:14).
All gifts do not perform the same function. As it is written, “And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues. Are all apostles? are all prophets? are all teachers? are all workers of miracles? Have all the gifts of healing? do all speak with tongues? do all interpret? But covet earnestly the best gifts: and yet show I unto you a more excellent way” (1 Cor 12:28-31). All of these gifts, however, require the working of the Holy Spirit – not merely upon the people, as He moved upon Samson, or even the holy prophets. In Christ, the Holy Spirit Himself becomes the environment in which the work is done: “IN the Spirit.”
On the day of Pentecost there did come a time when the attention of the multitude was focused on the apostles. That commenced well into the morning. “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” (Acts 2:14). Those twelve men functioned in strict accord with their place in the body – a place that was “first” (1 Cor 12:28). There is no question but that they did and said things uniquely assigned to them.
That does not, however, suggest that they were the only ones on whom the Spirit was “poured forth,” for that would have contradicted the prophesy of Joel, which Peter said was being fulfilled: “I will pour forth my Spirit upon all flesh” (Joel 2:28; Acts 2:17).
I understand that Jesus baptizes with the Holy Spirit, putting us into the Spirit as John put men into the water.
IN SUMMARY
I do not know that the ministry of Jesus is ever confined to a certain group of people within His body, which is the church. That, however, would be precisely how the Savior is represented, if the promise of the Spirit, which was the promise made by the Father, was confined to the Apostles, or even to the first century. The following is offered in support of this observation.
➪ Jesus identified the Spirit with which He would baptize the people with “the promise of the Father.” Messianic promises, or the foretelling of the New Covenant era, were always a depiction of the condition of all of the people whom God accepted, not a mere segment of them (Isa 32:15; 44:3; Joel 2:28-29; Ezek 36:27; 37:14; 39:29).
➪ Jesus said the Spirit with which He would baptize the people, was the One He spoke about to His disciples (Lk 11:13; John 14:16-17,26; 15:26-27; John 16:8-11, 13-15). To suggest this was limited to a small segment of His body, or to a confined period of time during the inauguration of the New Covenant, will require an extraordinary dividing up and distortion of the words of Jesus during that last evening with His disciples (John, chapters 13-17).
➪ John the Baptist told the multitudes the was baptizing, that Jesus would baptize them with the Holy Spirit (Matt 3:11; Mk 1:8; Lk 3:16).
➪ Jesus told “the eleven, and those with them,” “the women,” and Cleopas and his companion, “I will send the promise of My Father upon you” (Lk 24:49).
➪ “About one hundred and twenty” disciples waited together in Jerusalem for the promise, as Jesus had directed (Acts 1:13-15).
➪ Those who waited together in Jerusalem were all together with one accord on the day of Pentecost, when God poured forth His Spirit (Acts 2:1).
➪ Peter said the prophecy concerning the pouring forth of the Spirit – the “promise of the Father” – was being fulfilled on the day of Pentecost. That involved the prophesying of “sons” and “daughters,” and God’s “servants” and “handmaidens” (Acts 2:16-17).
➪ The promise of Jesus baptizing with the Holy Spirit is said to have occurred within the household of the Gentile Cornelius (Acts 11:15-17).
➪
CONCLUSION
It may appear as though I have labored inordinately to establish the nature of this text. And, indeed, there is a sense in which I regret that I have deemed such an approach to be necessary. However, when I began this review of the book of Acts, there was a sort of burden upon my heart. I have been exposed to some extremely skewed views of this book – views that did not always appear honest. In fact, I had embraced an approach to this book that had more of a Sinaitic savor than “the savor of Christ” (2 Cor 2:15). Because of this, I sought the Lord for special grace to approach this volume with a pure and unsullied heart – uncontaminated with the traditions of men. I did not want to abandon a single morsel of truth that I had received, or deny a solitary legitimate perspective of the truth of God that I possessed. However, I also did not want to carry into this study a lot of confusing and questionable traditions and assumptions.
It was particularly imperative that at the threshold of this series, a level field be established for the consideration of the working of the Lord. A sort of direction must be laid down that will allow us to quickly recognize the precious nuggets of truth that are placed in the orchestrated history of this book. We are going to be exposed to the working of the Lord, and we must be quick to recognize it, else we will miss the blessing. Allow me to mention a few of these workings.
➪ “Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain” (Acts 2:23)
➪ “Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, He hath shed forth this, which ye now see and hear” (Acts 2:33).
➪ “Praising God, and having favor with all the people. And the Lord added to the church daily such as should be saved” (Acts 2:47).
➪ “But those things, which God before had showed by the mouth of all His prophets, that Christ should suffer, He hath so fulfilled” (Acts 3:18).
➪ “For to do whatsoever Thy hand and thy counsel determined before to be done” (Acts 4:28).
➪ “But the angel of the Lord by night opened the prison doors, and brought them forth, and said” (Acts 5:19).
➪ “Him hath God exalted with his right hand to be a Prince and a Savior, for to give repentance to Israel, and forgiveness of sins” (Acts 5:31).
➪ “And the angel of the Lord spake unto Philip, saying, Arise, and go toward the south unto the way that goeth down from Jerusalem unto Gaza, which is desert” (Acts 8:26).
➪ “Then the Spirit said unto Philip, Go near, and join thyself to this chariot” (Acts 8:29).
➪ “And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing” (Acts 8:39).
➪ “And Ananias went his way and entered the house; and laying his hands on him he said, ‘Brother Saul, the Lord Jesus, who appeared to you on the road as you came, has sent me that you may receive your sight and be filled with the Holy Spirit’” NKJV (Acts 9:17).
➪ “Then had the churches rest throughout all Judaea and Galilee and Samaria, and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied” (Acts 9:31)
➪ “When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life” (Acts 11:18).
➪ “And the hand of the Lord was with them: and a great number believed, and turned unto the Lord” (Acts 11:21)
➪ “As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them” (Acts 13:2).
➪ “Of this man's seed hath God according to His promise raised unto Israel a Savior, Jesus” (Acts 13:23).
➪ “And when they were come, and had gathered the church together, they rehearsed all that God had done with them, and how He had opened the door of faith unto the Gentiles” (Acts 14:27).
➪ “And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us” (Acts 16:9).
➪ “And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul” (Acts 16:14).
➪ “Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace: for I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city” (Acts 18:10).
➪ “And he said unto me, Depart: for I will send thee far hence unto the Gentiles” (Acts 22:21).
➪ “For there stood by me this night the angel of God, whose I am, and whom I serve, Saying, Fear not, Paul; thou must be brought before Caesar: and, lo, God hath given thee all them that sail with thee. Wherefore, sirs, be of good cheer: for I believe God, that it shall be even as it was told me” (Acts 27:25).
In this book, we will be exposed to the way in which the exalted Christ works through His body: calling, directing, empowering, and protecting.
Jesus has not changed, and the church has by no means graduated to as new kind of existence. It is still increased by the Lord adding to it (Acts 2:47). It is still moved along by Divine direction, and empowered by the power that is toward those who believe (Eph 1:19). The church in Acts is the church to which we ourselves have been “added” – The “one body” over which Jesus still presides. There is no other body through which Jesus works. There is not other form of Divine power available to that body than that with which it was initiated – the power that raised Jesus Himself from the dead (Eph 1:19-20).