The Book of Acts
Lesson Number 2
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
DISCLAIMER: The quoting of other translations is not to be taken as a condoning of them. My purpose is rather to show the remarkable diversity, and sometimes outright contradictions that exist among these various versions of Scripture. Our understanding of the Word of God ultimately depends upon our comprehension of the Lord Himself and His eternal purpose. Where this understanding is not present, we are shut up to scholasticism and conjecture, both of which are of the world, not of God.
FINAL WORDS AND ASCENSION
“ 1:6 When they therefore were come together, they asked of Him, saying, Lord, wilt Thou at this time restore again the kingdom to Israel? 7 And He said unto them, It is not for you to know the times or the seasons, which the Father hath put in His own power. 8 But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto Me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. 9 And when He had spoken these things, while they beheld, He was taken up; and a cloud received Him out of their sight. 10 And while they looked steadfastly toward heaven as He went up, behold, two men stood by them in white apparel; 11 Which also said, 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 1:6-11)
INTRODUCTION
The “Christian religion,” as some are wont to call it, is not a “way of life.” It is not an external regimen, or a system of rules, procedures, and customs. It is not the induction of a moral change accomplished by the formation of new habits, or adherence to a code of conduct. In Christ Jesus we do not simply receive a new set of rules, a new standard of conduct, and a different way of doing things. It does not involve the exchange of Moses’ law for a higher and more thorough law from Jesus. It is not the replacement of one set of ceremonial routines for another.
When the Scriptures speak of “the law of Christ” and being “under the law to Christ” (1 Cor 9:21), they are not speaking of “law” after the Sinaitic order. Men who imagine that this is the case are prone to speak of the Scriptures as a “book of rules” and a “roadmap to heaven.” Such have an inordinate penchant for external procedures, attaching more significance to the way things are done, than to what is actually being done with and in the heart. These people always emphasize externals, for they have no sensitivity to unseen things.
THE REAL DISTINCTION
Prior to Christ, even the covenanted people of God were “dead in trespasses and sins” (Eph 2:1). After working extensively with them, God said of them, “All day long I have stretched forth my hands unto a disobedient and gainsaying people” (Rom 10:21; Isa 65:2). They were a people with “uncircumcised hearts” (Lev 26:41), to whom God had NOT given “ears to hear” (Deut 29:4). Therefore they were prone to wander and rebellious
Ponder how the Lord spoke of this people.
➪ “ . . . I have seen this people, and, behold, it is a stiffnecked people” (Deut 9:13).
➪ “ . . . for they have not rejected thee, but they have rejected Me, that I should not reign over them” (1 Sam 8:7).
➪ “But this is a people robbed and spoiled; they are all of them snared in holes, and they are hid in prison houses: they are for a prey, and none delivereth; for a spoil, and none saith, Restore” (Isa 42:22).
➪ “Forty years long was I grieved with this generation, and said, It is a people that do err in their heart, and they have not known my ways” (Psa 95:10).
➪ “ . . . for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favor” (Isa 27:11).
Think upon what Moses, their leader, said of them.
➪ “Understand therefore, that the LORD thy God giveth thee not this good land to possess it for thy righteousness; for thou art a stiffnecked people” (Deut 9:6).
➪ “Ye have been rebellious against the LORD from the day that I knew you” (Deut 9:24).
➪ “For I know thy rebellion, and thy stiff neck: behold, while I am yet alive with you this day, ye have been rebellious against the LORD; and how much more after my death?” (Deu 31:27).
Consider the reaction of the living God to this people – a people He Himself had chosen and cultured.
➪ “Therefore was the wrath of the LORD kindled against His people, insomuch that He abhorred His own inheritance” (Psa 106:40).
➪ “And the LORD heard the voice of your words, and was wroth, and sware, saying, Surely there shall not one of these men of this evil generation see that good land, which I sware to give unto your fathers” (Deut 1:35).
➪ “They have moved Me to jealousy with that which is not God; they have provoked me to anger with their vanities: and I will move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation” (Deut 32:21).
➪ “When God heard this, He was wroth, and greatly abhorred Israel: so that He forsook the tabernacle of Shiloh, the tent which He placed among men” (Psa 78:60).
Consider! Consider!
The nature of this people remained corrupt, even though they were blessed above all other nations, and favored of God. Consider what did not, and could not, change them. Ponder what did NOT alter their character, change their affection, or move them away from iniquity.
➪ Deliverance could not change them (Ex 18:18; Josh 9:26; Judges 2:16; Psa 107:6).
➪ Moral law could not change them (Deut 4:8; Psa 147:19; Mal 4:4).
➪ Divinely ordained religious ceremonies could not change them (Lev 23:2-4,44; Num, 29:39).
➪ Witnessing miracles could not change them (Ex 14; 16:15,31-35; 17:6; Josh 10:12-13.
➪ Godly leaders could not change them (Moses, Aaron, Joshua, etc.).
➪ Precious promises could not change them (Deut 28:2-13).
➪ The prospect of grievous curses could not change them (Deut 28:15-46).
➪ Godly judges could not change them (Deborah, Gideon, Samuel, etc).
➪ Righteous kings could not change them (David, Asa, Jehoash, Joash, Azariah. Uzziah, Hezekiah, Josiah, etc).
➪ Holy prophets could not change them (Elijah, Elisha, Isaiah, Jeremiah, Hosea, Amos, Zechariah, Daniel, Malachi, etc).
➪ Blessed circumstances could not change them (Josh 21:44; 2 Chron 15:15; Isaiah 51:1-2).
➪ Divine kindness could not change them (Neh 9:17; Isa 54:10; Joel 2:13).
➪ A special environment, in a special land, did not change them (2 Chron 20:7; Jer 2:7; 16:18).
➪ Tender mercies did not change them ( Psa 103:4; Neh 9:19,28-29,31; Lam 3:22; Zech 1:16).
➪ Faithful warnings did not change them (2 Chron 19:10; Jer 6:10).
➪ Chastisement did not change the people (Deut 8:5; Jer 31:18).
➪ Abundant provision did not change the people (Josh 9:5; Deut 28:47; 2 Chron 32:29; Neh 9:25).
➪ Being in bondage to their enemies did not change them (Judges 2:14; 13:1; Ezra 9:8; Neh 5:5; Isa 14:3).
➪ Enjoying an inheritance did not change them (Ex 15:17; Num 26:53-54; Deut 4:21Josh 1:6; Lam 5:2).
➪ The Presence of Jesus Himself did not change the people (John 1:11; John 3:32; Mk 15:13-15).
It is no wonder that God Himself said of His dealings with Israel, “What could have been done more to My vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes?” (Isa 5:4). Again He said, “Why should ye be stricken any more? ye will revolt more and more: the whole head is sick, and the whole heart faint” (Isa 1:5). And again He said, “In vain have I smitten your children; they received no correction: your own sword hath devoured your prophets, like a destroying lion” (Jer 2:30). And once again, “In thy filthiness is lewdness: because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused My fury to rest upon thee” (Ezek 24:13).
This is why it is written, “Therefore by the deeds of the law there shall no flesh be justified in His sight: for by the law is the knowledge of sin” (Rom 3:20; Gal 2:16). No person can be made “new” or morally improved from the outside. Advantages do not make people better, or alter their character! The self-help gurus are leading the body of Christ astray, attempting to work moral change by regimen, rules, and the formation of habits. Such an approach may be popular, but it is wrong – seriously wrong. There is not enough place (if, indeed, there is any), for God, Christ, the Spirit, and grace in such approaches.
There is no need for men to speculate about this matter. We do not have to give our attention for a single moment those who hawk their handy routines and secrets for improvement, recovery and moral change. God has shown the absolute vanity of such approaches. He worked extensively with a single nation for 1,500 years, showering them with benefits, punishing them when they were wrong, and giving them every possible advantage. After all was said and done, He said throughout the entire period, and after it as well, they were nothing more than a “disobedient and gainsaying people” (Rom 10:21).
This condition was not the result of Divine failure. It was rather intended to dry up the vain notion that there is any possible way for fallen men to correct their own condition. Even if you put the required tools in their hands, they will either throw them away, or corrupt their use. Until this lesson is learned, all religious labor, when viewed in the most favorable way, is pointed in the wrong direction.
THE OLD COVENANT
The old covenant was designed for an unregenerate people. It was not designed to bless, benefit, or change. It rather discovered the real condition that was caused by sin. It also kept sin from erupting exponentially, mandating death to the transgressor.
It is for this reason that it is written, “For what the law could not do, in that it was weak through the flesh, God sending His own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh” (Rom 8:3). Therefore, it “could not” justify (Acts 13:39). If there was any possibly way for man to be exonerated from sin and morally improved by means of a law – any law – “verily righteousness should have been by the law” (Gal 3:21). That is precisely why “the law made nothing perfect” (Heb 7:19). Moral transformation cannot be realized by means of laws, rules, or any form of human activity. “The flesh,” in all of its varied forms – intellect, emotion, will, and bodily members – cannot carry out the will of God. A transformation is required – a “new creation” – and only God can do that!
ACTS IS A RECORD OF DIVINE ACTIVITY UNDER THE NEW COVENANT
The book of Acts is a record of the working of the Lord under the New Covenant – a covenant in which the people are changed (2 Cor 3:18), regenerated (Tit 3:6), created (Eph 2:10), and born again (1 Pet 1:23). It is a covenant where “newness of life” is experienced, becoming the environment in which one walks (Rom 6:4). Rather than the people finding the commandments of God grievous, they are now the delight of the people (1 John 5:3; Rom 7:22). Rather than shrinking back from God as Israel did at Sinai (Ex 20:19), they flee to Him for refuge, to lay hold of the hope He places before them (Heb 6:18).
In view of these blessed circumstances, we will read of complete and instant responses to the Lord. Believers will be depicted as eager to hear God’s word, and aggressive to obey it. They will be easily directed into the will of God. If sin erupts, it will be the exception, not the rule, and therefore it will often be dealt with harshly, because in Christ there is no excuse for it. Sin does not make sense in the camp of those who have God’s law written in their hearts and put into their minds (Heb 8:10). When people “know the Lord,” it significantly impacts upon their attitude toward “this present evil world” (Gal 1:4; 1 John 2:15-17), “iniquity” (2 Tim 2:19; Tit 2:14; Heb 1:9), and “the flesh” (Rom 7:18; 8:4,5; Gal 5:24).
Now, Jesus will prepare His disciples to operate in this new environment, possessing a new nature. He will speak to them about “power,” and about waiting until they receive it. He will speak of a new era, with new life, and new hearts and spirits. He will tell them that they will become His own witnesses – faithful, insightful, and true.
WHEN THEY CAME TOGETHER
“ 1:6a When they therefore were come together . . . ” Other versions read, “Therefore, when they had come together,” NKJV “And so, when they had come together,” NASB “So when they had come together,” NIV “So when they met together,” NRSV “They, therefore, being come together,” DARBY “And they, when assembled,” MRD “When the apostles were with Jesus,” NLT “And another time when He appeared to them,” LIVING “Once when they were with Him,” WEYMOUTH and “This naturally brought them all together.” PHILLIPS
Here is an aspect of “newness of life” that is rarely seen in the contemporary church scene: the disciples “were come together.” One trait of God is declared in Psalm 68:6: “God setteth the solitary in families” (Psa 68:6). Other versions read, “God who maketh men of one manner to dwell in a house,” DOUAY The idea is not only that a place is found for the “solitary,” “lonely,” NASB or “those without friends.” BBE He rather places them together with those who are of the same disposition. That is the reason for the term “families,” or households.
The book of Acts provides a picture of unity and oneness, with the people often coming together. By way of illustration, here is a listing of words relevant to this matter, and their frequency in this book.
➪ “Together” – 32 times.
➪ “One accord” – 11 times.
➪ “Assembled” – 4 times.
➪ “Gathered” – 9 times.
➪ “Join” and “Joined” – 5 times.
➪ “We” – 134 times.
➪ “Disciples” – 26 times.
Believers came together to Jesus, to the temple, to pray, to hear, to rehearse, to consider, and to break bread (Acts 1:4; 3:1; 4:31; 10:27; 12:12; 13:44; 14:27; 15:6; 20:7). They also went out together to preach the word, (8:4,14; 13:4; 15:27; 20:17).
Jesus Himself set individuals in a group of twelve (Lk 6:13), and of seventy as well (Lk 10:1). Every person who is “saved” is placed by the Lord in the family of “the church” (Acts 2:47). Together, the redeemed are referred to as “the body of Christ” (Eph 4:12), “His body” (Eph 1:22; 5:30), and “the body” (1 Cor 12:12-27; Eph 4:16; Col 1:18). All of this emphasizes that being “together,” or in the same “family” is not a mere technicality. This is not a philosophical view of the redeemed, but a practical one. All believers love one another, fit together, and complement one another. They are made to function together, assist one another, and work together.
When the first harvest of souls was reaped, the fact that they were put together was duly noted: “And all that believed were together, and had all things common; and sold their possessions and goods, and parted them to all men, as every man had need. And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, Praising God, and having favor with all the people. And the Lord added to the church daily such as should be saved” (Acts 2:44-47). Later is was also said of the church: “And the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things common” (Acts 4:32).
While it is true that Jesus met personally and separately with Peter and James (1 Cor 15:7), the more extensive benefit was wrought when the disciples “came together.” That is the nature of the Kingdom of God! The “pillar and ground of the truth” is not a person, but a people (1 Tim 3:15). The “bride” of Christ is not an individual, but an assembly (Rev 21:2,9; 22:17).
THE RELEVANCE OF THESE OBSERVATIONS
It might appear as though all of this has very little to do with our text, or the book of Acts as a whole. However, that is not the case at all. Those who are “born of God” have a conscious and enjoyable affiliation with all others who enjoy such a birth. “Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of Him” (1 John 5:1). This is a love that causes those in Christ to become the preferred friends, associates, and companions. The faith they have is “common” among them (Tit 1:4), as well as the “common salvation” that they enjoy (Jude 1:3). It is no wonder that such people assemble together, seeking the Lord and gathering insight and strength from His presence. In the beginning of their new life, they were found together “daily” (Acts 2:46).
Thus, following Christ’s resurrection, the disciples not only were found together when He showed Himself (Mk 16:14; Lk 24:33; John 21:2), they were also found gathering themselves to the Lord, preferring Him above all others, and marvelously doing so “together.”
“The Church”
A body of people professing to be a “church” who have no desire to be together in the presence of the Lord is a living contradiction. It is really no “church” at all, but is more of a business or a social group. The very word “church” highlights one of the chief traits of the people of God. The word “church” is translated from the Greek word evkklhsi,a (ek-klay-sia). This word has the following lexical meaning: “a gathering of citizens called out from their homes into some public place; an assembly; an assembly of the people convened in a public place; an assembly of Christians,” THAYER “the assembled Christian community, congregation, gathering,” FRIBERG “gathering,” UBS “a congregation of Christians, implying interacting membership,” LOUW-NIDA and “the assembly of the citizens regularly summoned.” LIDDELL-SCOTT
Technically speaking, this word can mean any assembly called together, whether religious or political. But that is only as technicality of language, not of “sound doctrine.” In Scripture there are two views of God’s people as an “assembly.”
First, they have been called out of the world into the fellowship of Christ (Gal; 1:4;. 1 Cor 1:9). They have also been seated “together” in the heavenly places in Christ Jesus (Eph 2:6). All believers are part of this vast spiritual gathering that sits at the feet of Jesus, fights the good fight of faith, and presses toward the mark. We have come to this measureless assembly (Heb 12:22-24), and have thus become acutely aware of other redeemed personalities.
Second, our practical, or external lives, perfectly coincide with our spiritual condition. Functionally, we are called together as a “body,” endowed with various gifts and abilities that interact with one another, bringing edification and encouragement. The thought of a “body” being dismembered suggests death, not life. No sane person would give work to a body that had been taken apart. Therefore it is written, “For as we have many members in one body, and all members have not the same office: so we, being many, are one body in Christ, and every one members one of another” (Rom 12:4-5). And again, “For the body is not one member, but many. If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body? And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body? If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? But now hath God set the members every one of them in the body, as it hath pleased him” (1 Cor 12:14-18).
In both of the above passages, the word was delivered to specific assemblies who profited from coming together. They both suggest that this is the Divine intent of placing us in a “body.”
It should not surprise us that the remarkable “proofs” and teaching that Jesus provided following His resurrection were in assemblies – gatherings of believers. These gatherings were sequestered from the world. They were not in the market places.
THEY ASKED OF HIM
“ 6b . . . they asked of Him, saying, Lord, wilt Thou at this time restore again the kingdom to Israel?”
The direction of the disciples thinking will be revealed in the questions they ask the risen Christ. You may be sure, their questions will revolve around what Jesus Himself is going to do. They know that He has not come back from the region of the dead to be idle. They also know there is some unfinished work that was prophesied of old.
THEY ASKED . . . LORD
“ . . . they asked of Him, saying . . . ” Other versions read, “they were asking Him,” NASB “they said to Him,” BBE “they kept asking Him,” NLT “were questioning Him,” YLT and “began to ask Him.” ISV
The word translated “asked” (hvrw,twn) is in the imperfect active tense, meaning to ask repeatedly, or over and over. The word itself suggests fervency – i.e. begging or urgently soliciting an answer. In other words, this was not a casual occasion with nonchalant discussion. The whole scenario paints a picture of Jesus bearing long with the disciples, not answering their question at the first. His reaction was similar to His delayed response to Bartimaeus (Mk 10:46-49) and the Syrophencian woman (Matt 15:22-23).
This is an aspect of the Divine nature with which we do well to acquaint ourselves. By its very nature, “the flesh” wants instant responses and immediate attention. However, when we are dealing with the Lord of glory, matters are shaped by His will, not ours. He often “bears long” with earnest inquirers, testing their sincerity and faith, and waiting for the appropriate time to answer proper petitions, or deny improper ones (as in the case of Paul – 2 Cor 12:8-9).
As “the pillar and ground of the truth,” it is the business of the church to acquaint men with this aspect of the Divine nature, so they do not stumble through trials in an uncomely manner, or insist upon God paying more attention to them than to His own “eternal purpose.”
RESTORING THE KINGDOM TO ISRAEL
“ . . . Lord, wilt Thou at this time restore again the kingdom to Israel?” Other versions read, “Lord, is it at this time You are restoring the kingdom to Israel?,” NASB “Lord, are you at this time going to restore the kingdom to Israel?,” NIV “Lord, dost thou at this time restore the kingdom to Israel?” ASV “Lord, will you at this time give back the kingdom to Israel?” BBE “Lord, has the time come for you to restore the kingdom to Israel?” NJB “Lord, are you going to free Israel now and restore our kingdom?” NLT “Lord, dost thou at this time restore the reign to Israel?” YLT “Lord, are you going to free Israel [from Rome] now and restore us as an independent nation?” LIVING “Lord, is this the time for you to rebuild the kingdom for Israel?” IE and “Lord, is this the time when You will reestablish the kingdom and restore it to Israel?: AMPLIFIED
Whatever one may think of the disciples prior to the Lord’s enthronement in glory, they were not political pawns or Scripturally illiterate. Their thoughts had been shaped by the Scriptures themselves, and the words of the Lord Jesus.
An Area of Great Confusion
God’s association with Israel remains an area of great confusion within the churches. I come from a background where many taught that Israel has been totally eliminated from Divine dealings, and is no longer recognized by the Lord. The reasoning is that the church has taken the place of Israel, and that all of the promises given to them have now been transferred to the church, taking them away from Israel.
If this is, in fact, a proper assessment, the question of the Israelites was an ignorant one. In such a case, it did not reflect the mind or purpose of the Lord, and they will surely be rebuked, as when they asked the Lord if He wanted them to call down fire on the Samaritans (Lk 9:54-55). Jesus did not allow His disciples to entertain erroneous views, but would stir their thinking in the proper direction, as when He clarified to them why a blind man they had confronted was blind (John .9:1-3), or when Lazarus died (John 11:3-11).
There Was A Basis for Their Question
There was a sound Scriptural basis for this question. It was not one that was produced by human imagination. This will be confirmed by the Lord’s answer, which did not discard the question as being foolish and without foundation.
Israel began as a single and united nation – all twelve tribes coming out of Egypt, receiving the Law, and at last settling in Canaan. They remained united through the reign of David. Then, during the reign of Solomon, ten of the tribes revolted, and a division occurred among the people. The ten tribes were referred to as “Israel,” with Samaria being their capital. Two tribes, Benjamin and Judah, became “Judah,” with their capital being Jerusalem. Each kingdom had their own kings, and often fought against each other.
A marked deterioration took place within both kingdoms, and the judgment of God was leveled against them. First, the ten tribes – the kingdom of Israel – were judged for their idolatrous propensities. Their capital city was overthrown, and they were carried away into Assyria. It is written of that occasion, “Therefore the LORD was very angry with Israel, and removed them out of his sight: there was none left but the tribe of Judah only” (2 Kgs 17:18).
Judah, however, proved unfaithful as well. It is written that they “kept not the commandments of the Lord their God” (2 Kgs 17:18). Eventually, particularly because of their failure to honor the land Sabbaths, they were conquered by the Chaldeans, or Babylonians, and carried captive to Babylon by Nebuchadnezzar (Jer 29:1). Their captivity lasted for an appointed “seventy years” (Jer 25:11). At the conclusion of those seventy years, they were freed, and in due time, were “caused” to return their own land (Jer 29:10). God worked through Ezra, king Cyrus (of Persia), and a number of others, to accomplish this return.
There is no record of Israel ever recovering from their captivity. They never returned to the promised land, but remained dispersed among the nations. The events that took place on the day of Pentecost confirmed that those dispersed Israelites did not lose their identity, as some suppose (Acts 2:5).
God Spoke of Their Future Through the Holy Prophets
Speaking through the prophets, the Lord spoke repeatedly to both Israel and Judah about their future. Their sin, to be sure, had thrust them upon hard times. Notwithstanding, the Lord held out a time of blessing for them. Here are a few of the promises, given while they were already in a state of dispersion.
They speak of a reuniting of Israel and Judah – something that has not occurred since Israel was taken captive in 721 B.C.
➪ “In those days the house of Judah shall walk with the house of Israel, and they shall come together out of the land of the north to the land that I have given for an inheritance unto your fathers” (Jer 3:18).
➪ “In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS” (Jer 23:6).
➪ “Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah” (Jer 31:31).
➪ “Say unto them, Thus saith the Lord GOD; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand” (Ezek 37:19).
The Lord spoke of gathering Israel from among the nations in which He had scattered them,
➪ “Hear the word of the LORD, O ye nations, and declare it in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd doth his flock” (Jer 31:10).
➪ “Therefore say, Thus saith the Lord GOD; I will even gather you from the people, and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel” (Ezek 11:17).
➪ “And I will bring you out from the people, and will gather you out of the countries wherein ye are scattered, with a mighty hand, and with a stretched out arm, and with fury poured out” (Ezek 20:34).
➪ “I will accept you with your sweet savor, when I bring you out from the people, and gather you out of the countries wherein ye have been scattered; and I will be sanctified in you before the heathen” (Ezek 20:41).
God promised He would not forget Israel, even though they were severely punished.
➪ “Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee. Behold, I have graven thee upon the palms of my hands; thy walls are continually before Me” (Isa 49:15-16).
➪ “For I am with thee, saith the LORD, to save thee: though I make a full end of all nations whither I have scattered thee, yet will I not make a full end of thee: but I will correct thee in measure, and will not leave thee altogether unpunished” (Jer 30:11).
➪ “Fear thou not, O Jacob my servant, saith the LORD: for I am with thee; for I will make a full end of all the nations whither I have driven thee: but I will not make a full end of thee, but correct thee in measure; yet will I not leave thee wholly unpunished” (Jer 46:28).
➪ “Thus saith the LORD, which giveth the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, which divideth the sea when the waves thereof roar; The LORD of hosts is His name: If those ordinances depart from before me, saith the LORD, then the seed of Israel also shall cease from being a nation before me for ever. Thus saith the LORD; If heaven above can be measured, and the foundations of the earth searched out beneath, I will also cast off all the seed of Israel for all that they have done, saith the LORD” (Jer 31:37).
A time of blessing was promised that would be so remarkable that Israel would be joined with its most ancient foes, the Assyrians and the Egyptians – and all of them would be saved. “And the LORD shall smite Egypt: he shall smite and heal it: and they shall return even to the LORD, and he shall be entreated of them, and shall heal them. In that day shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria, and the Egyptians shall serve with the Assyrians. In that day shall Israel be the third with Egypt and with Assyria, even a blessing in the midst of the land: Whom the LORD of hosts shall bless, saying, Blessed be Egypt my people, and Assyria the work of my hands, and Israel mine inheritance” (Isa 19:22-25).
God promised Israel would be a light to whom the nations would come.
➪ “Thus saith the LORD of hosts; In those days it shall come to pass, that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you: for we have heard that God is with you” (Zech 8:23).
➪ “And it shall come to pass in the last days, that the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and He will teach us of His ways, and we will walk in His paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem” (Isa 2:2-3).
The Lord’s indignation with both Israel and Judah was never intended to be a permanent condition. Thus He said through Isaiah, “In a little wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith the LORD thy Redeemer. For this is as the waters of Noah unto me: for as I have sworn that the waters of Noah should no more go over the earth; so have I sworn that I would not be wroth with thee, nor rebuke thee. For the mountains shall depart, and the hills be removed; but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the LORD that hath mercy on thee” (Isa 54:8-10).
Jesus Himself spoke of God’s wrath against Israel having a terminal point. “And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled” (Luke 21:24).
Paul referred to the same concluding point. “For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. And so all Israel shall be saved: as it is written, There shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob” (Rom 11:26).
Paul makes a point of the fact that God never did determine to totally eliminate Israel. He refers to a statement made by Isaiah, and fortifies it with apostolic doctrine. “Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved: For He will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth. And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrah” (Rom 9:29; Isa 1:9).
There have been whole generations of people in the earth that God has eliminated – blotting them out. The Amalekites were such a people. “Therefore it shall be, when the LORD thy God hath given thee rest from all thine enemies round about, in the land which the LORD thy God giveth thee for an inheritance to possess it, that thou shalt blot out the remembrance of Amalek from under heaven; thou shalt not forget it” (Deut 25:19). Sodom and Gomorrah were cities of this kind, who ”suffered the vengeance of eternal fire,” never again to be built (2 Pet 2:6; Jude 1:7). But this was not the case with Israel! He left a remnant, and where there is a remnant, there is hope!
MORE COULD BE SAID
Much more could be said on this matter. It would not, however, serve our purpose to carry the matter further. I have made these extended remarks because of the remarkable abundance of theological garbage that is being thrown out into then church on this subject. It is also my purpose to show that the question of the disciples was not a display of ignorance.
Their Question was Skewed
Although there was a very solid prophetic basis for their question, it was still skewed in the wrong direction. At this time they were viewing the Messiah secondarily, and the kingdom of Israel, primarily. It was as though they were viewing the risen Christ as a means to the fulfillment of their perception of the prophets. This was not totally bad, but reflected an understanding that was pointed in the wrong direction.
Even in the prophecies of Israel’s restoration, the prophets made a point of the prominence of the Redeemer.
➪ “Behold, the days come, saith the LORD, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth” (Jer 23:5).
➪ “But they shall serve the LORD their God, and David their king, whom I will raise up unto them” (Jer 30:9).
➪ “In those days, and at that time, will I cause the Branch of righteousness to grow up unto David; and He shall execute judgment and righteousness in the land” (Jer 33:15).
➪ “And I will set up one shepherd over them, and He shall feed them, even My servant David; He shall feed them, and He shall be their shepherd” (Ezek 34:23).
At the time the disciples asked this question, they were seeing Jesus like the blind man first saw men: “as trees walking” (Mk 8:24). Christ’s answer will point them in the right direction, and diffuse an inordinate desire for Israel’s earthly prominence.
The prophetic references to Israel’s future glory did not pertain to their political prominence, although I don not doubt some of that may occur. Nor, indeed, was the Messiah targeted to be a worldly King. His kingdom was not, is not, and never will be “of the world” (John 18:36). That is why He ascended up on high.
IT IS NOT FOR YOU TO KNOW
“ 7a And He said unto them, It is not for you to know . . . ” Other versions read, “It is not for you to have knowledge of,” BBE “It is not yours to know,” DARBY “they are not for you to know,” NLT “It is not for you to know these things,” IE “It is not your business to learn,” WILLIAMS “It is not for you to become acquainted with and know,” AMPLIFIED and “You cannot know.” PHILLIPS
Those who linger long in the presence of the Lord are soon aware that there are things to be known. The disciples did not ask Jesus for an experience, or for some supernatural ability. Instead, they asked for some knowledge. My point is that being aware of the Lord Jesus whets the appetite for knowledge and understanding. The prophet Isaiah said of the Lord Jesus and the present day of salvation, “And wisdom and knowledge shall be the stability of thy times, and strength of salvation: the fear of the LORD is his treasure” (Isa 33:6). Suffice it to say, a person who is content to remain in spiritual ignorance knows nothing of the presence of the Lord.
Having said this, there are things that God does NOT intend for men to know. Moses referred to this circumstance when he wrote, “The secret things belong unto the LORD our God: but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law” (Deut 29:29). There are things that God intends to make known, and things He does not intend to make known. As we will see, there are also matters that are revealed at certain times, and are kept secret until that time. For example, Jesus spoke of things that had been “kept secret from the foundation of the world” (Matt 13:35). Paul said he preached a Gospel that revealed a “mystery which was kept secret since the world began” (Rom 16:25).
Jesus once told His disciples there were matters of the Kingdom that certain of the multitudes were not permitted to know. “He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given” (Mat 13:11). In that case, the disciples themselves were given the privilege of knowing such things. Now, however, the Lord tells them they have asked about something they have no right to know. Their question extends beyond the perimeter of Divine will, and thus will not be answered.
TIMES AND SEASONS
“ 7b . . . the times or the seasons, which the Father hath put in His own power.”
Now we consider a subject that is very sensitive to some. There are poor souls who think that humanity is the center of all things, and that no one has a right to withhold anything from any person. They imagine that God has opened up a pipeline from heaven to earth, so that they are licensed to probe into all areas of knowledge, fully expecting to be able to decipher the greatest of mysteries. Such people have overestimated the human intellect, significantly understated the magnitude of Divine knowledge and purposes, and managed to think of the temporal domain as containing more than it actually does. Jesus will now inform us of the real case.
TIMES OR SEASONS
“ . . . the times or the seasons . . . ” Other versions read, “times or epochs,” NASB “times or dates,” NIV “times or periods,” NRSV “knowledge of the times and the order of events,” BBE “the times of moments,” DOUAY “dates and times,” IE “times and occasions,” MONTGOMERY and “what time brings [the things and events of time and their definite periods] or fixed years and seasons (their critical niche in time).” AMPLIFIED
Seen from the highest perspective, there is no aspect of God’s purpose that is determined by chance, happenstance, or randomness. There is a level at which Divine control is absolute, and everything operates by Divine schedule. This is not the domain of minutia, incidentals, and the inconsequential. Even though Divine purpose has many particular and seemingly small points, yet they all have a specific objective, and blend in with an ultimate aim. Therefore, Jesus speaks of “times and seasons,” which are larger in scope than hours and minutes. This should discourage us from thinking about things like stubbing our toe, falling down a flight of stairs, or seeing a penny on the sidewalk, as being ordained by God. I understand that it is quite possible for such things to be on the Divine agenda. However, the circumference of our thought must have a larger perimeter than the incidental things of life. Unless there is some obvious association of experience with God’s revealed purpose, we do not do well to assume God’s vivifying presence in it.
Revealed Times and Seasons
God has graciously revealed certain appointed times and seasons so we may learn to trust in Him. Men can culture their minds and emotions around their own plans, or learn to trust in the Lord fulfilling His purposes.
➪ The birth of Isaac took place at an appointed time. “Is any thing too hard for the LORD? At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son . . . For Sarah conceived, and bare Abraham a son in his old age, at the set time of which God had spoken to him” (Gen 18:14; 21:1).
➪ The flood commenced on an appointed day. “In the selfsame day entered Noah, and Shem, and Ham, and Japheth, the sons of Noah, and Noah's wife, and the three wives of his sons with them, into the ark” (Gen 7:13).
➪ The plagues upon Israel took place at appointed times. “And the LORD shall sever between the cattle of Israel and the cattle of Egypt: and there shall nothing die of all that is the children's of Israel. And the LORD appointed a set time, saying, To morrow the LORD shall do this thing in the land” (Ex 9:4-5).
➪ Israel’s deliverance from Egypt took place on an appointed day. “And it came to pass at the end of the four hundred and thirty years, even the selfsame day it came to pass, that all the hosts of the LORD went out from the land of Egypt. And it came to pass the selfsame day, that the LORD did bring the children of Israel out of the land of Egypt by their armies” (Ex 12:41,51).
➪ God once judged Israel with a pestilence that ended at an appointed time. “So the LORD sent a pestilence upon Israel from the morning even to the time appointed: and there died of the people from Dan even to Beersheba seventy thousand men” (2 Sam 24:15).
➪ Jesus entered into the world at an appointed time. “But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law” (Gal 4:4).
The word “times” is translated from the Greek word cro,nouj (chron-ous), from which we get the word “chronology.” Lexically, the words means “a definite time . . . period of time with chronological accuracy, by the dates.” LIDDELL-SCOTT That is, not only does “times” speak a certain juncture in history, but of a specific sequence of events. The giving of the Law must follow deliverance from Egypt, and be before the wilderness wanderings. The death of Christ must be after John the Baptist and before the day of Pentecost, etc. This requires a Sovereign God with absolute power and control.
The word “seasons” is translated from the Greek word kairou.j (kahee-rous), which has the lexical meaning, “due measure, a measure of time, a fixed and definite time,” THAYER and “a Divinely allotted time . . . period of time.” FRIBERG This speaks more of duration – a period with a commencement and a close.
Thus, God is depicted as controlling the chronology, initiation, and duration of Divinely appointed events.
IN THE FATHER’S POWER
“ . . .which the Father hath put in His own power.” Other versions read, “which the Father has put in His own authority,” NKJV “which the Father has fixed by His own authority,” NASB “the Father has set by His own authority,” NIV “which the Father hath set within His own authority,” ASV “which the Father hath kept within His control,” BBE “which the Father hath put in His own Divine authority,” GENEVA “that the Father hath established by His own authority,” NAB “that the Father has decided by His own authority,” NJB “The Father sets those dates,” NLT “that the Father did appoint in His own authority,” YLT “The Father is the only One who has authority to decide such dates and times,” IE “which the Father has reserved in His own authority,” WEYMOUTH “which the Father has a right to fix,” WILLIAMS “which the Father has appointed (fixed and reserved) by His own choice and authority an personal power,” AMPLIFIED and “which have been fixed by the Father’s sole authority.” PHILLIPS
These “times and seasons” are in God’s power, and He does not share that knowledge until the events themselves begin to come to pass. He controls when they will occur and how long they will last. They are in no way determined by men. They are not initiated because of men, nor is their duration determined by them. For example, one of the absurd doctrines taught in our day is that Jesus will come sooner if the church works harder to spread the Gospel.
What Jesus says to His disciples in this text is similar to the manner in which He spoke to the prophets. They were told of the coming of a Messiah, yet were not provided “times and seasons.” When these holy men earnestly sought to discover precisely who the Messiah was, and when He would appear, they were told that was not for them to know. Peter unveiled this to us. “As to this salvation, the prophets who prophesied of the grace that would come to you made careful search and inquiry, seeking to know what person or time the Spirit of Christ within them was indicating as He predicted the sufferings of Christ and the glories to follow. It was revealed to them that they were not serving themselves, but you, in these things which now have been announced to you through those who preached the gospel to you by the Holy Spirit sent from heaven-- things into which angels long to look” NASB (1 Pet 1:10-12).
The Principle Taught by Jesus
During our Lord’s earthly ministry, He often spoke of things the people did not comprehend. A single example will suffice to confirm this point – namely that when the reality comes to pass, it can then be understood. “I have many things to say and to judge of you: but He that sent Me is true; and I speak to the world those things which I have heard of Him. They understood not that He spake to them of the Father.“Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am He, and that I do nothing of Myself; but as My Father hath taught Me, I speak these things” (John 8:28).
This is precisely the principle of which Jesus spoke on the night of His betrayal. For example, He said the following of His betrayal by one of them – something they were not able to grasp at the time. However, when it came to pass, it would become apparent to them. “I speak not of you all: I know whom I have chosen: but that the scripture may be fulfilled, He that eateth bread with Me hath lifted up his heel against Me. Now I tell you before it come, that, when it is come to pass, ye may believe that I am He” (John 13:18-19).
The same was true when Jesus earlier washed His disciples’ feet. At that time they did not realize what He was really doing. Therefore He said to them, “What I do thou knowest not now; but thou shalt know hereafter” (John 13:7).
Ezekiel’s Prophecy of the Dry Bones
The same principle is seen in Ezekiel’s prophecy concerning Israel – when they were shown to him as a valley of dry bones. “And ye shall know that I am the LORD, when I have opened your graves, O my people, and brought you up out of your graves, and shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the LORD have spoken it, and performed it, saith the LORD” (Ezek 37:14).
A Restatement of the Principle
Allow me to affirm this principle once again. The thorough understanding of “things to come,” as declared prophetically, is only available when they begin to come to pass. Such things cannot be opened by scholarship, language expertise, historical proficiency, or human reasoning.
Neither can they be perfectly clarified by piecing prophecies together. Daniel, for example, received several prophecies – many of them, relating to silent period between Malachi and the birth of John the Baptist. Yet he was not able to put them all together and thus map out their meaning – and he was a gifted prophet, “greatly beloved” of God! The Lord told him, “But thou, O Daniel, shut up the words, and seal the book, even to the time of the end” (Dan 12:4). That is, what he had prophesied would not be able to be comprehended until the time for them to be fulfilled arrived.
That is precisely what Jesus is telling His disciples. It was not yet time to divulge the times and seasons in which Israel would gain prominence. However, that such a time would indeed come was made clear by the prophets. That is why Paul said God has not “cast away” all Israel (Rom 11:1-5). It is why He spoke of their “fulness,” or “full inclusion” NIV (Rom 11:12). He also referred to God “receiving them,” of “their acceptance” NIV (Rom 11:15), God being able to “graft them in again” (Rom 11:23-24), blindness happening to them “in part” (Rom 11:25), and of the Deliverer “turning away ungodliness from Jacob” (Rom 11:26). God Almighty has gone on record: “For this is my covenant unto them, when I shall take away their sins” (Rom 11:27). But God had not made provision for the disciples to know when this was going to happen.
Never Apparent to Unbelief
These things would never be apparent to those in the grip of unbelief. This is why the types, shadows, and prophecies concerning the coming Messiah and the New Covenant remain obscure to Abraham’s offspring according to the flesh. That is why the Spirit affirms, “But even unto this day, when Moses is read, the veil is upon their heart. Nevertheless when it shall turn to the Lord, the veil shall be taken away” (2 Cor 3:16). In our case, the prophecies have been fulfilled, meaning “we have a more sure word of prophecy” (2 Pet 1:19). Those prophecies are now unsealed, and are no longer shut up. Yet, unbelief seals them to those without faith.
Now Jesus will tell His disciples about things that have been given fore them to know – and they are things that will be taking place in just a few days. They are things that will prepare them for their appointed involvement.
YOU SHALL RECEIVE POWER
“ 8a But ye shall receive power, after that the Holy Ghost is come upon you . . . ”
No person is naturally adequate to be a “laborer together with God” (1 Cor 3:9), or be productive in His kingdom. Even though the disciples had been consistently with Jesus from the baptism of John through His resurrection (1:22), more was needed. Their exposure to Jesus was necessary, but it did not fully qualify them to do the work to which they were assigned. There must be a participation in Christ Himself (Heb 3:14) for spiritual productivity [fruit] to be realized. It is not enough for our vessels [bodies], to be exposed to the truth, and our natural powers to have access to the word and work of God.
If being trained at the feet of Jesus, and being regularly exposed to His words and works had to be matched with Divine enduement, you can rest assured no person will be made adequate today by mere exposure to the truth.
RECEIVING POWER
“But ye shall receive power . . . ” Other versions read, “But you will have power,” BBE “But you shall receive the power,” DOUAY “ye will receive energy,” MRD “but you are going to receive power,” WILLIAMS “ But you shall receive power (ability, efficiency, and might),” AMPLIFIED and “but you are to be given power.” PHILLIPS
There are certain abilities, aptitude, and fortitude that are required in the work of the Lord – things without which, the work cannot be done. Human deficiency cannot be resolved by disciplined procedures and training after the manner of men.
Jesus told the disciples they would “receive” something that they did not yet possess – even though they had once been sent out and empowered to “preach” the Kingdom of God, “heal the sick, cleanse the lepers, raise the dead, and cast out demons” (Matt 10:7-8). That empowerment either had not lingered with them, or was not adequate for the commission they were now being given.
You Will Receive
The word translated “receive” has a particular meaning. It comes from the root Greek word lamba,nw (lam-ban-o).Here the word is lh,myesqe, which is in the future tense (shall receive). Lexically this word means “to take, to take with the hand, lay hold of . . . to take what is one’s own, to take to oneself, to make one’s own, to claim, procure for oneself,” THAYER “to take hold of, grasp, take for oneself, take into possession,” FRIBERG “Get, obtain,” UBS “to grasp.” LOUW-NIDA
It is important to understand the manner in which we “receive” in the kingdom of God. It is not like a vessel receives water when it is poured into it. Receiving is rather like a person reaching out and taking hold of a gift that has been delivered to him. In this case, the gift was, in fact, beyond the reach of the disciples. Therefore the Holy Spirit, who is “sent down from heaven” (1 Pet 1:12), will bring the needed power, ability, and aptitude to men. He puts it within the reach of faith, which can take hold of that whatever is brought from heaven.
Many professing believers do not receive needed gifts simply because they do not have the faith to reach out and take hold of them. They are too occupied with the realm of sense and time, and faith cannot survive in such a domain. That is why the Lord sets His children in “heavenly places” (Eph 2:6), where faith can flourish, enabling the one possessing it to take hold of the blessings that are also placed within that realm (Eph 1:3).
Thus the disciples would not “receive power” by it sweeping over them with an overwhelming influence, for that is not the manner of the kingdom. Rather, as they waited in faith, like the Lord commanded them, at the proper time the power would be brought within their grasp, and they would be able to “receive” it.
Power
The Greek word translated “power” is du,namin (doon-a-min). Sophists have declared us that this is the word from which we get the term “dynamite” – which, in the first place, I am not sure is true. There is certainly no parallel between “dynamite” and the “power” of which our text speaks. Dynamite blows things apart, this power brings things together. Dynamite destroys, this power establishes. When men are said to “dynamite” [verb] something, they are said to “annihilate,decimate, demolish, destruct, dismantle, dissolve, raze, ruin, or shatter” something. MERRIAM-WEBSTER
In Scripture, “power” is a word having to do with the strength, power, and ability to DO the works of God. It is a “power” that exceeds anything produced by nature, whether in natural or in cultured abilities. The word itself includes the idea of authority – imparted authority – so that the individual is granted the right to do a work of God. This “right” is conferred by the Lord Himself.
Uses of the Word
The way in which this word (du,namin) is used in Scripture will clarify its true meaning, I will highlight the word translated from du,namin.
➪ ABILITY. “And unto one he gave five talents, to another two, and to anot