The Book of Acts
Lesson Number 8
TRANSLATION LEGEND: AMPLIFIED or AMP = Amplified Bible, (1965), ASV=American Standard Version (1901), BBE=Bible in Basic English (1949), DRA=Douay-Rheims (1899), ERV = English Revised Version (1885), 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
THE PREACHING OF JESUS: HIS DEATH
“ 2:22 Ye men of Israel, hear these words; Jesus of Nazareth, a Man approved of God among you by miracles and wonders and signs, which God did by Him in the midst of you, as ye yourselves also know: 23 Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain: 24 Whom God hath raised up, having loosed the pains of death: because it was not possible that He should be holden of it.” (Acts 2:22-24)
INTRODUCTION
The day of Pentecost marked, what Peter later referred to as, “the beginning” (Acts 11:15). Pentecost is to the New Covenant what Sinai was to the Old Covenant. As long as the world remains, there will never be a heaven-sent view of salvation that is at variance with what was presented on the first Pentecost after Jesus ascended “up where He was before” (John 6:62).
Here, the Gospel of Christ was first preached with understanding, by someone other than Jesus – someone who was “filled with the Spirit.” The account before us is not the outworking of the wisdom of men. The minds and mouths of men were employed, but they were under the direct supervision of the Holy Spirit, who was working under the direction of the exalted Christ. Any analysis of this day, and the events that took place on it, must be considered within the framework of the will of God, the authority of Christ, and the working of the Holy Spirit. Peter will not deliver a Gospel that is tailored only for the Jews, as some theologians imagine. There are those who, “understanding neither what they say, nor whereof they affirm” (1 Tim 1:7), teach that Peter preached one Gospel to the Jews, and Paul preached another to the Gentiles. The Gospel Peter preached was the same one Jesus commanded to be preached “to every creature” (Mk 16:15). Paul preached the same Gospel, but was given to elaborate extensively on both its nature and content. However, the Gospel itself was the same. We do well, therefore, to give heed to what Peter declares, and to the manner in which he directs the thinking of the people. He will give a brief exposition of some of the greatest events in all of history: the death Christ, the resurrection of Christ, the enthronement of Christ, and the events taking place on that day of Pentecost.
There are several things to be noted in this singular event. First, the focus of the preaching. Second, the manner in which that focus, who is Jesus Christ, is expounded. We will find that the words of Peter bear very little, if any, similarity to the preaching of our day. There will be no mention of God loving the people and wanting to be a part of their lives. No reference will be made to contemporary issues, domestic goals, or successful living. Peter will not allude to worship, praise, or “the will of God for your lives.” Prior to the inquiry of the people themselves, he will not refer to the remission of sins, Christ dying for our sins, or a step-by-step way of appropriating salvation. There will be no presentation of Bible study methodologies, no reference to the one true church, and not a single word about reaching certain people groups – like youth, singles, etc. Jesus will not be presented as a problem solver.
I understand such proclamations are cherished traditions in the minds of many, and am certainly not set to summarily reject them. However, the truth of the matter is that the Holy Spirit did not provide us a single example of this kind of preaching. That certainly ought to establish that such cannot be a revelation of “the mind of the Lord.”
In particular, this lesson will focus on the manner in which the death of Christ is declared. What Peter does say about that death is as startling to the institutionalized mind as what He does not say. He will say little about why Jesus died, as ordinarily conceived.
Peter’s focus is placed on Deity. Everything is perceived and expounded in view of the Person and working of the Lord. Such a view is not strange to those who “have the mind of Christ.” Notice the references to Deity in our text.
➪ “Jesus of Nazareth” (22a).
➪ “A Man approved of God” (22b).
➪ “ . . . miracles and wonders and signs, God did by Him” (22c).
➪ “Him, being delivered” (23a).
➪ “By the determinate counsel . . . of God” (2:23b).
➪ “By the . . . foreknowledge of God” (2:23c).
➪ “Whom God hath raised up” (2:24a).
➪ “ . . . it was not possible that He should be holden of it” (2:24b).
There are eleven references to Deity in the three verses of our text.
➪ The only town mentioned is the one from which Jesus came – Jesus of Nazareth (2:22a).
➪ The only approval mentioned is that of God Himself – approved of God (2:22b).
➪ The means of approval are the things God did through Christ – miracles wonders and signs (2:22c).
➪ The first reason for Jesus being delivered up is traced to the “determinate counsel of God” (2:23a).
➪ The second reason for Jesus being delivered up is related to “the foreknowledge of God” (2:23b).
➪ God raised Jesus from the dead (2:24a).
➪ God loosed the pains of death from Jesus (2:24b).
Amidst a gigantic departure from the faith, this kind of preaching is virtually unknown in our country. Human assessment and reasoning have become the standard basis for proclamation, and it is not right. By way of comparison, Peter will employ the Spirit’s nomenclature, “combining spiritual thoughts with spiritual words” NASB (1 Cor 2:13). When the results of this preaching are recorded, it will be apparent that the Holy Spirit worked with the words of Peter, convicting the people of the sin of unbelief, the need for righteousness, and the judgment of the devil (John 16:7-11).
At least one reason for an impotent church is the employment of unfertile words – words that have no spirit of life in them (John 6:63), and consequently cannot be used by the Holy Spirit.
As we consider Peter’s message we will find no reference to the Pharisees, their activities, or their persuasions. The scribes will not be mentioned, nor their teaching. There will be no reference to the traditions of the elders, or the tactics of the lawyers, who were specialists in the law of Moses.
Peter will not call the people to consider finances. He will not promise them worldly success. He will not upbraid anyone for being poor, or congratulate anyone for being rich. He will make no appeal to worldly status or achievement. All of this, of course, is very apparent. I only mention it because there is so much of this kind of preaching all around us. It may be said of such preaching that it is “of the earth, earthy” (1 Cor 14:47).
There will be an urgency in Peter’s words, as well as a staggering tone of judgment. He will describe men as they really are, and make no effort make them feel good about themselves. He will declare what they have really done – whether they knew it or not – and will make no effort to gloss it. We will also be made privy to “the mind of the Spirit,” who is moving Peter to speak. His reasoning did not originate with him, but, by faith, he had been brought into accord with the thinking of the Spirit of God. There is no variance between Peter’s understanding of God’s purpose and the purpose itself. From the “heavenly places” where he is seated (Eph 2;6), and through the Holy Spirit with whom he is “filled” (Acts 2:4), Peter is speaking with absolute precision and spiritual understanding.
YE MEN OF ISRAEL
“ 2:22a Ye men of Israel . . . ” Other versions read, “You that are Israelites,” NRSV “Men, ye sons of Israel,” MRD “Men! Israelites! YLT “O men of Israel,” LIVING and “Fellow Israelites.” ISV
At the time of our text “the door of faith” (Acts 14:27) was opened “to the Jew first” (Rom 1:16). This was necessary because all of the promises concerning the day of salvation had been given to the Jews. It is said of them: “Israelites; to whom pertaineth . . . the promises” (Rom 9:4). Jesus also announced to a certain Samaritan woman, “salvation is of the Jews” (John 4:22).
The employment of the word “Israel” links the people with the Abrahamic promise and “the fathers” – Abraham, Isaac, and Jacob, through whom “the twelve tribes” came (Gen 49:28; Ex 24:4; 28:21; 39:14; Ezek 47:13; Matt 19:28; Lk 22:30; Acts 26:7; James 1:1; Rev 21:12). After wrestling with Jacob throughout the night, a heavenly messenger gave him a new name – “Israel.” It is written, “And he said, Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed” (Gen 32:28). In Hebrew the name Israel means “God prevails.” STRONG’S In the Greek language it means, “he shall be a prince with God.” STRONG’S This change of name reflects Divine purpose.
There several names given to these people. They are called “the Jews” (2 Kg 16:6; Ezra 4:12; Matt 2:2; Gal 1:13; 1 Thess 2:14). The book of Acts contains sixty references to “the Jews,” and eight to “a Jew.” They are also referred to as:
➪ “Jacob” (Rom 11:26).
➪ “The tribes of Israel” (Gen 49:16; Num 31:4; Josh 22:14; Judges 20:2; 1 Sam 2:28; Psa 78:55).
➪ “The twelve tribes of Israel” (Gen 49:28; Ex 24:4).
➪ “The tribes of the children of Israel” (Josh 4:5,8; 19:51; 21:1; Rev 7:4).
➪ “The people of the children of Israel” (Ex 1:9).
➪ “The people of Israel” (Num 21:6; Josh 8:33; Ezra 2:2; Neh 7:7; Amos 9:14).
➪ “The people of God” (Judges 20:2).
➪ “The people of the Lord” (Judges 5:11).
➪ “The children of Israel” (Ex 3:14; 19:2; Rom 9:27; Heb 11:22; Rev 2:14). There are six hundred and thirty-five uses of this expression in Scripture – 621 in the Genesis through Malachi, and 14 in Matthew through Revelation.
The word “Israel” is found 2,566 times in Scripture. The only name mentioned more is “God” (4,019). “Lord” is mentioned 1,055 times. By way of comparison “Gentiles” and “Gentile” are mentioned 123 times, and “nations” 336 times.
The location of the various peoples of the earth – “the sons of Adam” – was determined in accordance with the number of the children of Israel. It is written, “When the Most High divided to the nations their inheritance, when He separated the sons of Adam, He set the bounds of the people according to the number of the children of Israel” (Deut 32:8).
THE LOFTIEST VIEW
“Ye men of Israel” reflects the highest view of the Jewish nation. Although many Israelites found confidence in being a “Jew,” resting in the Law and making a boast in God (Rom 2:17), the term “Israel” removes all cause for national boasting. This traces their existence back to God, who “chose Israel” and made Himself “known” to “the house of Jacob” (Ezek 20:5).
Lest the Gentiles imagine that the Israelites no longer have any significance with God, Paul presents a lengthy argument for the absurdity of such an imagination. It is appropriate to briefly consider his argument, lest we be tempted to view Pentecost as a mere technicality. This was a “first fruits” harvest, and was reaped in anticipation of a fuller harvest of the children of the Israel, as well as the “other sheep” that would be added from the Gentile world (John 10:16). Peter will also acknowledge this greater harvest when he cries out, “For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call” (Acts 2:39).
ROMANS CHAPTERS 9-11
Here, I will only provide an outlined overview of Paul’s argument, confirming that at no point is the offer of salvation, and the anticipation of it being received, withdrawn from Israel.
➪ Paul maintains a great concern for Israel (9:1-3).
➪ God made a determined investment in Israel (9:4-5).
➪ There is a remnant within the nation, chosen by God, as confirmed in their history (9:6-13).
➪ The righteous character God supports the maintenance of Israel, for His will is the determining factor, in both those who reject and those who accept (9:14-24).
➪ There is a remnant within Israel who will yet be reaped. The reasonableness of this is seen in the fact that the Gentiles were themselves redeemed from an unacceptable state. It makes all the more sense for the Israelites to also receive mercy (9:25-33).
➪ Just as with the Gentiles, the present state of unbelieving Israel is due to their own spiritual obtuseness (10:1-3).
➪ Faith, however, induced by the hearing of the Gospel, can triumph over such a sordid past (10:4-17).
➪ Although the sound of the Gospel has been heard by the Israelites, God, in accord with His word through Moses, will provoke them to jealousy by the acceptance of the Gentiles (10:18-21).
➪ It is categorically stated that God has not cast away His people Israel (11:1a).
➪ Paul presents himself as proof of this, for he was not cast away (11:1b).
➪ The fact that God has always preserved a remnant among this people is confirmed by such a preservation in the days of Elijah (11:2-4).
➪ Thus there remains a remnant among the people, “according to election,” even though they are presently in a state of unbelief (11:5).
➪ This arrangement is in perfect accord with the grace of God (11:6).
➪ Israel as a whole has not obtained the benefit, but the remnant within them did, and “the rest were blinded” (11:7-10).
➪ The stumbling of Israel is not a permanent condition – i.e., they have not utterly fallen (11:11a).
➪ Instead, this has been God’s means of bringing salvation to the Gentiles, to whom, God had not sent a prophet affirming a coming salvation (11:11b).
➪ The salvation of the Gentiles is not intended to be an end of itself, but is designed to provoke Israel “to jealousy” (11:11c).
➪ If the fall of Israel brought the riches of salvation to the world, and the diminishing of them meant salvation’s wealth was brought to the Gentiles, much more will blessing be brought by their restoration (11:12).
➪ Paul magnified his ministry to the Gentiles in order that he might provoke the Israelites to jealousy (11:13-14).
➪ If the casting away of Israel meant the reconciling of the whole world, receiving them again will induce an even greater spiritual resurrection (11:15).
➪ If the beginning of the nation (Abraham, Isaac, and Jacob) was holy, then so are their offspring (11:16).
➪ Only “some of the branches” were broken off of the tree, making room for the grafting in of the Gentile branches, who came from a wild tree (11:17a).
➪ The Gentile branches are partaking of the stability and vitality of a Jewish root and tree. Therefore, it cannot be that the total Jewish tree has been rejected (11:17b).
➪ Gentile believers should not be proud against the Israelites, for the Gentiles are being supported by the Israelite’s tree (11:18).
➪ Some Gentiles may assume that the Israelites were broken off in order that they might take their place. This is not so. It was because of unbelief that the “some” branches were broken off, and the Gentiles are in the tree by faith, and thus will, also be broken off if they abide not in that faith (11:19-22).
➪ Likewise, the fallen Israelites will also be grafted in again if they abide not still in unbelief. That makes more sense to men that the grafting in of the Gentiles, who never were a people. What is even more,. “God is able to graft them in again” (11:23).
➪ If the Gentiles were put into the rich olive tree “contrary to nature,” “how much more shall these, which be the natural branches, be grafted into their own olive tree?” (Rom 11:24).
A TECHNICAL POINT
Prior to the time when Peter was speaking, Jesus had already told Jerusalem it would be rejected, because it had rejected Him, knowing not the day of it’s visitation (Luke 19:42-44). He categorically told them, “Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see Me, UNTIL the time come when ye shall say, Blessed is he that cometh in the name of the Lord” (Luke 13:35). Yet Peter rises on this memorable Pentecost, and will call forth the remnant, fulfilling this word: “until the time come when ye shall say, Blessed is he that cometh in the name of the Lord.” True, it will be a remnant, yet it will also be the “first fruits” of an even greater harvest to come!
Therefore, when Peter addresses these people he is appealing to their Divine heritage. He is stirring up a recollection of “the fathers” and the unequivocal promises that were made to them. He will therefore, by this means, plead with great insight and power. We do well to give heed to his words.
HEAR THESE WORDS
“ 22b . . . hear these words.” Other versions read, “listen to these words,” NASB “listen to this,” NIV “listen to what I have to say,” NRSV “give ear to these words,” BBE and “I beg you to listen to my words.” PHILLIPS
We cannot make too much of these words. If it is true that “faith cometh by hearing,” then men must be exhorted to hear – to listen, hearken, give heed, and take into their hearts and minds what is being said by the Gospel.
Jesus had told His disciples, “Preach the Gospel to every creature!” (Mk 16:15). The promise that those who “believe” and are “baptized” shall be saved, postulates that the Gospel has been heard. The emphasis here is on the preaching, not on the baptizing. For some, this is too hard to hear, because they imagine that it is somehow demeaning baptism. Such a notion is only an unfounded thought to be cast down.
Paul stated the case, and it is to be received, offensive or not. “For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect” (1 Cor 1:17). Paul said this because there were some in Corinth who attached more significance to their baptism, and who performed it, than to the Christ into whom they were baptized. He wrote, “Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul? I thank God that I baptized none of you, but Crispus and Gaius; lest any should say that I had baptized in mine own name. And I baptized also the household of Stephanas: besides, I know not whether I baptized any other” (1 Cor 1:13-16).
It was certainly not that Paul was indifferent about the subject of baptism. Much of what we know about this ordinance was delivered to us by Paul himself (Rom 6:3-17; 1 Cor 12:13; Gal 3:27; Eph 4:5; Col 2:12-15). However, if you remove Jesus Christ from Paul’s writings, you will also have to remove the subject of baptism, for it all hinges on Christ Jesus the Lord.
Now Peter calls upon the people before him to “hear” his words. The word “hear” comes from a word meaning, “to attend to, using the faculty of hearing; consider what is said; understand, perceive the sense of what is being said.” THAYER A summons to “hear my words” is a call to consider and understand with the intention of obeying. This is the kind of statement a spiritually confident man makes. Peter does not assume this posture because of his natural speaking ability. His is an sureness produced by faith – the “full assurance of faith” (Heb 10:22), and “the full assurance of understanding” (Col 2:2). He has not been taught speaking skills, nor has he taken a course in the art of persuasion. The truth of God has impacted his spirit, and he himself comprehends what he is going to say.
RECEIVING IS NOT OPTIONAL
I have often heard men present what they conceive to be the truth as though there was an option available to men to reject it. They call upon men to research the possibility of what they say, and buttress their remarks with words like, “I believe this with all of my heart.” Such produces an atmosphere much like an academic classroom where the students are asked to consider various contradicting theories, then pick the one to which they are attracted. It all sounds innocent enough, and maybe even “intellectually honest.”
However, when you are speaking of matters with eternal consequences, and issues that relate to the God with whom we have to do, there is no room for such approaches. When we address the death of Christ, human guilt, and the resurrection of Christ, there really is no room for any opinion. We need the unvarnished truth on such issues, and men must be exhorted to hear what is being said.
IS IT IMPORTANT TO HEAR?
If you are tempted to wonder how important hearing is, consider the words of the prophet Isaiah. “Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David” (Isa 55:3). Is there anything about that word that makes for indifference, differing opinions, or the development of some lifeless philosophy? Is there no consequence for failing to “incline your ear” to the living God? Is being made alive irrelevant? What of passing by an “everlasting covenant, even the sure mercies of David?” Does that sound like something that is neutral, unimportant, or merely interesting?
Remember, Peter is speaking as Christ’s witness. Jesus had already told the disciples that when the Spirit came upon them, and they were “endured with power from on high,” they would be His “witnesses” (Acts 1:8). That is, God was speaking to the people through Peter, perfectly coinciding with Paul’s later statement, “as though God did beseech you by us” (2 Cor 5:20).
Jesus made quite clear how heaven regards those who refuse the ones He sends, not hearkening to them, or treating them just as though they had said nothing important. “He that heareth you heareth Me; and he that despiseth you despiseth Me; and he that despiseth Me despiseth Him that sent Me” (Luke 10:16). There is a “threefold cord” (Eccl 4:12) that is woven by God. It consists of God Himself, the Lord Jesus whom He has sent, and those who are sent out by Christ. To reject the one who is Christ’s witness is to reject Christ Himself. To reject Christ, is to reject God.
Ponder the word that Jeremiah was given to speak. “O earth, earth, earth, hear the word of the LORD” (Jer 22:29). Consider the outcome of rejecting that threefold admonition. I will venture to say there has never been a time when God spoke to men through holy men that He was indifferent about their response.
Let your mind take in the words of Moses, the servant of the Lord. “Give ear, O ye heavens, and I will speak; and hear, O earth, the words of My mouth. My doctrine shall drop as the rain, My speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass: because I will publish the name of the LORD: ascribe ye greatness unto our God” (Deut 32:1-3). God’s word is copious, supplying nourishment to those tender souls, whether they are new in the household of faith, or a bruised reed, or smoking flax. It also supplies rich nourishment to the stable and strong, who are like the robust and full-grown grass of the field. However, the profitable and abundant word of the Lord brings no benefit to those who do not hear it, failing to give their ears to the Lord. Peter knows this well, and that is why he calls upon the people to hear his words.
If you have “an ear to hear” you will sense that one of the besetting sins of the modern church is that its ministers rarely have very much to say. Too many of its preachers speak only of modern day issues. They do really have a message – one through which faith “comes” (Rom 10:17), because it is the means through the Holy Spirit works on the hearts of men. Too many professing ministers are only giving sundry responses to what is happening among men. You will at once perceive that this is not the way it is with Peter. He does have something to say, and he therefore bids the people to give heir attention to it. He will speak forcefully and candidly, and will demand that the people listen to him.
JESUS OF NAZARETH
“ 22c . . . Jesus of Nazareth . . .” Other versions read, “Jesus the Nazarene,” NASB and “Jesus from Nazareth.” GWN
The phrase “Jesus of Nazareth” occurs seventeen times in Scripture (Matt 26:71; Mk 1:24; 10:47; 14:67; 16:6; Lk 4:34; 18:37; 24:19; John 1:45; 18:5,7; 19:19; Acts 2:22; 6:16; 10:38; 22:8; 26:9). John records the full writing of the inscription that Pilate had “prepared and fastened to the cross.” NIV “And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS” (John 19:19). Matthew refers to the writing as an “accusation,” or charge against Him. “And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS” (Matt 27:37). Mark refers to the sign as a “written notice,” NIV and represents it as saying, “THE KING OF THE JEWS” (Mk 15:26). Luke also refers to it as a “superscription,” and says it read “This is the king of the Jews” (Lk. 23:38). John informs us that the “chief priests” objected to this sign. They went to Pilate about the matter. “Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews” (John 19:21). Ponder the following.
➪ His enemies were known to refer to Jesus as “Jesus of Nazareth” (Matt 26:71; Mk 14:67).
➪ The demons calls him by this title (Mk 1:24; Lk 4:34), indicating they were well familiar with Him, and where He was raised and conducted His affairs unto thirty years of age.
➪ When Bartimaeus asked who was passing by, this was the description the people used (Mk 10:47; Lk 18:37). Angels called him “Jesus of Nazareth” (Mk 16:6).
➪ On the road to Emmaus Cleopas referred to Him in this way (Lk 24:19).
➪ When Philip found Nathanael and told him they had found the one of whom Moses and the Prophets wrote, he called Jesus by this title (John 1:45).
➪ When the soldiers came to the garden to arrest Jesus, and He asked them who they were seeking, they twice replied, “Jesus of Nazareth” (John 18:5).
➪ When Stephen’s opponents raised charges against him, and eventually stoned him, they said, “For we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us” (Acts 6:14).
➪ When Peter preached to Cornelius and his household, this is how He referred to the Savior (Acts 10:38).
➪ When Jesus appeared to Saul of Tarsus, and Saul asked Him, who He was, the Lord replied, “I am Jesus of Nazareth whom thou persecutest” (Acts 22:8).
➪ When Paul recounted his past life, he said, “I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth” (Acts 26:9).
CONSIDER THE SAYING
Herein is a most interesting circumstance! At this point, Peter does not refer to “Christ the Lord,” “the Son of God,” the “Savior of the world,” or even “Christ” or “Messiah.” He rather speaks of the Lord as He was last publically known – when He was crucified and a sign was placed above His head identifying Him as “Jesus of Nazareth” (John 19:19). When He was arrested in the garden by “the men and officers from the chief priests and Pharisees,” this was how they referred to Him (John 18:3). This is how He was known among the people. Those standing before Peter well knew that this was the man concerning whom they had cried out “Crucify Him, crucify Him” (John 19:6), and “Away with Him, away with Him, crucify Him,” and “We have no king but Caesar” (John 19:15). When Pilate told the crowd he was “innocent of the blood of this just person,” the people shouted out, “His blood be on us, and on our children” (Matt 27:25).
That was the “Jesus of Nazareth” the people standing before Peter knew. When the people had been exposed to His matchless words, in spiritual coldness and rebellion they had responded, “Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not his sisters here with us? And they were offended at Him” (Mark 6:3). So far as they were concerned, that was the Jesus they knew, and they had clearly made known their view of Him. Now Peter would face them with who Jesus really was, what they themselves had done, and how the very purposes of God had been fulfilled in their presence.
A MAN APPROVED OF GOD
“ 22d . . . a Man approved of God among you . . .”
The people to whom Peter was preaching had not approved of Jesus – not as He had represented Himself. The had received Him as “the carpenter, the son of Mary, and the brother of James and Joses, and of Judah and Simon” (Mk 6:3). They had received Him to some degree as “the prophet of Nazareth of Galilee” (Matt 21:11). But they had never perceived this Jesus as Peter was going to proclaim Him.
This is the man they had rejected, not knowing that in Him they had experienced “the time of” their “visitation” (Lk 19:44). Jesus Himself told them He had brought them the “things which belong to thy peace! But now they are hid from thy eyes” (Lk 19;42). In fact, in accordance with the word of the prophets, God had “visited and redeemed His people” (Lk 1:68).God had even sent a forerunner to announce the Savior’s coming, and ready the people to receive Him. Thus Zecharias, the father of that prophet John the Baptist, declared, “Through the tender mercy of our God; whereby the dayspring from on high hath visited us, to give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace” (Luke 1:78-79).
APPROVED OF GOD
. . . a Man approved of God. . .” Other versions read, “a Man attested by God,” NKJV“a man accredited by,” NIV “a man who had the approval of God,” BBE “a man pointed out . . . by God,” CSB “a man borne witness to by God,” DARBY “a man whom God brought to , . .attention,” GWN “a man made manifest . . . by God,” MRD “a man commended . . . . . .to you by God,” NET “God publicly endorsed,” NLT “a very special man. God clearly showed this,” IE “a Man accredited and pointed out and shown forth and commended and attested . . . by God,” AMPLIFIED and “a man proved . . .by God himself.” PHILLIPS
First, this is something that was done deliberately by the living God, and directly specifically to the Israelites. The aim was to sanction “Jesus of Nazareth” as the promised Messiah.
From the very beginning this was made plain. When, for example, Jesus was born, a holy angel told lowly shepherds, “For unto you is born this day in the city of David a Savior, which is Christ the Lord” (Luke 2:11). Before Jesus was born “of a woman,” an angel from the Lord told Joseph, to whom Mary was espoused, “And she shall bring forth a Son, and thou shalt call His name JESUS: for He shall save His people from their sins” (Matt 1:21). When Jesus was baptized by John, God Himself said “This is My beloved Son, in whom I am well pleased” (Matt 3:17). In His first message in His own home town, Jesus read Isaiah’s prophecy of the coming Messiah and what He was sent to do. He then announced, “This day is this scripture fulfilled in your ears” (Luke 4:21).
In addition, throughout Christ’s prodigious ministry, He was “approved of God.” Later, Peter declared to the household of Cornelius, “How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him” (Acts 10:38). Nicodemus, an inquiring Pharisee, acknowledged that it was evident that God was “with Him” (John 3:2). When the Jews objected to Jesus saying God was His Father, He said to them, “the works which the Father hath given Me to finish, the same works that I do, bear witness of Me, that the Father hath sent Me” (John 5:36). He also affirmed that “the Father” had “sealed” Him (John 6:27).
A Critical Requirement
Although much is not made of this fact during our time, what the Father thinks of the Son of paramount importance. Many spend a considerable amount of time speaking to men about what God thinks of them. It all sounds very nice, but it is not. The Gospel focuses on the Father’s approval of Jesus, for without that approval salvation is simply not possible. If men are going to be saved, someone who is, without any question, approved by God must accomplish it, for we cannot extricate ourselves from the bondage into which sin cast us.
Salvation in all of its aspects must come from outside ourselves. This is because sin has made men thoroughly unacceptable to God. That is a condition that results in unregenerated men being “dead in trespasses and sins” (Eph 2:1).
The One charged with effectively addressing and correcting this condition must be approved by God, being well pleasing to Him, for God Himself is the reason for the salvation. Also, His work must be accepted. Scripture affirms this in a number of ways.
➪ Jesus “suffered for sins” that He might “bring us to God” (1 Pet 3:18).
➪ Jesus reconciled us “to God” (Rom 5:10).
➪ We have been “alive unto God through Jesus Christ our Lord” (Rom 6:11).
➪ Being made “free from sin,” we have become “servants to God” (Rom 6:22).
➪ We have been “married to another, even to Him who is raised from the dead, that we should bring forth fruit unto God” (Rom 7:4).
➪ Only those who serve Christ are “acceptable to God” (Rom 14:18).
➪ In salvation we turn “to God” (1 Thess 1:9).
➪ It is through Christ that we “come unto God” (Heb 7:25).
➪ Through Christ we have been made “kings and priests unto God” (Rev 1:5).
➪ There is only “one Mediator between God and man, the Man Christ Jesus” (1 Tim 2:5).
The entirety of our salvation, from beginning to end, depends upon God’s approval of Christ. The Jesus we embrace MUST be the One God approved and sent into the world. It MUST be the One whom God sustained during His earthly ministry. It MUST be the One whose death God accepts, as confirmed by His resurrection from the dead. It MUST be the One to whom God listens as He makes intercession for those who come to God through Him.
There is a “Jesus” that is sanctioned, accepted, and approved by God for the work of saving men. That means that God honors His words and His works. It means He blesses those who receive Jesus in the capacity God has ordained.
If God has “approved” Jesus, there can be no acceptable reason for rejecting Him. It can never be acceptable to ignore what He says, or refuse what He offers.
AMONG YOU
. . . among you . . .” Other versions read, “to you,” NKJV “to your attention,” GWN “publicly endorsed,” NLT
Now Peter informs the audience that God’s approval of Jesus did not take place behind closed doors, or on a mountain apart from the people. God approved, sanctioned, and endorsed “Jesus of Nazareth” among them. He drew their attention to Him, publicly endorsing Him. Paul referred to the public nature of Christ’s life, ministry, and death when he said to Festus, “For the king knows about these matters, and I speak to him also with confidence, since I am persuaded that none of these things escape his notice; for this has not been done in a corner” NASB (Acts 26:26).
The Divine approval of “Jesus of Nazareth” was not merely general – only for the masses of people at large. It was a targeted approval – "among you,” “to your attention.” The Israelites were the ones among whom Jesus ministered. His activities were primarily in their villages, towns, and cities (Matt9:35; Mk 6:6; Mk 6:56). He was in their synagogues (Matt 4:23), and taught daily in their Temple (Lk 19:47). He ministered in all three parts of their land: Galilee (Matt 15:41; John 7:1,9), Samaria (Lk 17:11; John 4:4),and Judaea (Matt 19:1). He attended, and ministered at their feasts (Matt 26:17; John 5:1;6:4; 7:2, 37). He ministered by their sea shores (Matt 13:2), desert places of their area (Matt 13:13-15), as well as throughout their country (Matt 931; 14:35). He ministered in Caesarea Philippi in the far North(Matt 15:13), and the southmost region of Idumaea (Mk 3:6).
In all of these regions, it was apparent and beyond question that Jesus was no ordinary man. Multitudes flocked to Him “from every quarter” (Mk 1:45). It is written, “And there followed Him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judaea, and from beyond Jordan” (Matt 4:25).Three times Matthew wrote, “great multitudes followed Him” (Matt 8:1; 12:15; 19:2). Seven times the people to whom Jesus ministered are referred to as “the multitudes”(Matt 5:1; 9:33,36; 11:7; 14:22,23; 21:9).
In the ministry of Jesus the rich were exposed to Him (Lk 18:23), the “common people”(Mk 12:37), the religious elite (Matt 15:1), and the socially unapproved(Matt 9:10). The king heard about Him and His mighty works (Mk 6:14). Special religious councils were convened because of Him (Matt 22:15;Mk 3:6). Two times He fed a multitude miraculously with very small supplies of bread and fish (Matt 14:21; 15:38). He went into their homes (Matt 9:10,28; 26:6). He healed their sick in the streets (Mk 6:56), throughout “all Syria” (Matt 4:24), and in desolate places (Matt 12:15).
All of this is a commentary on “among you.” Peter will establish that there was no possible excuse for the Jews missing the significance of Jesus, much less for their rejection of Him.
A PRINCIPLE TO BE SEEN
In the end, we will see that there is no valid reason for the ignorance of God – not so much as a single one. Even where it appears as though the Gospel has not been preached, men have been created with a conscience that should compel them to engage in a quest for God, for the “work of the law” has been Divinely written upon it (Rom 2;15). In addition to this, God has strategically and purposefully positioned every person in both time and geography in order hat they might seek the Lord. “From one man He made every nation of men, that they should inhabit the whole earth; and He determined the times set for them and the exact places where they should live. God did this so that men would seek Him and perhaps reach out for Him and find Him, though He is not far from each one of us” NIV (Acts 17:26-27). I hardly see how anything can be stated with greater precision and objectivity.
Add to this the ministry of the Prophets and John the Baptist among the Jews, together with the prodigious ministry of Jesus, and the words of Peter obtain unusual strength and conviction – “A Man approved of God among you.” There was not a soul in that region that had not in some way been exposed to “Jesus of Nazareth.” He was like a household name throughout the length and breadth of the land.
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THE MEANS BY WHICH HE WAS APPROVED
“ 22e . . . by miracles and wonders and signs which God did by Him in the midst of you . . .”
Now Peter declares the means by which Jesus was publicly “approved by God” among them. The appointed means were in no way ambiguous, vague, or open to question. They were thorough, unquestionable, and beyond all controversy.
Three classifications of mighty works are given, with each of them transcending the natural order. By “transcending the natural order” I mean the works Jesus wrought could not have been accomplished by natural means, even though some of them had to with natural activities. They occurred in nature, but were not done by employing the forces, or laws, of nature. Take, for example, the feedings of the four thousand and the five thousand. Both of them involved a natural activity – eating. The multitudes were not fed miraculously by nourishing the people without them eating. They also were given bread and fish – ordinary food. They were not fed with “bread from heaven,” (John 6;31-32) or “angels’ bread” (Psa 78:25). Yet, Jesus used a means of multiply the bread and fish that were outside the boundaries of natural power. Bread cannot reproduce itself, or increase in quantity by means of natural laws.
I say these things because there are those who teach that miracles, signs, or wonders are wholly outside the limits of nature. Those holding to this view take the position all works within he categories of our text are creative in nature. However, as in the case of Jesus feeding the multitudes, He did not create bread and fish, but rather increased them. That is the same kind of miracle wrought when the widow of Zarephath found her small portion of oil and meal being sustained throughout a famine, even though it was being used (1 Kgs 17:16). The same was true of the widow’s “pot of oil,” which, though small, was used to fill a great number of vessels, yet the oil in the “pot” did not diminish (2 Kgs 4:3-6).
BY MIRACLES . . .
“ . . . by miracles and wonders and signs . . .” Other versions read, “with deeds of power,” NRSV “mighty works,” ASV “works of power,” DOUAY “mighty deeds,” NAB “powerful deeds,” NET “by the miracles and portents and signs,” NJB “by doing tremendous miracles,” LIVING
The Greek word from which “miracle” is translated is duna,mesi (doon-a-mesi). It comes from the same root word as the word used in Romans 1:16: “the gospel of Christ . . . which is THE POWER of God unto salvation.” Often the word is translated “mighty works” (Matt 11:20-23; 13:34), and “power” of God (Matt 22:29). In Matt 25:15, it is translated “ability” (Matt 25;15). In Mark 5:30, it is translated “virtue.”
This word accents the ability and authority of the Lord to do something. The deed that is wrought is accomplished because of the power and dominance that is resident in the Lord – inherent. The lexical meaning of this word is, “inherent power, power residing in a thing by virtue of its nature, or which a person or thing exerts and puts forth,” THAYER “able to produce a strong effect, power, might, strength,” FRIBERG and “ability, capability.” LOUW-NIDA That is, the worker, is able to cause something to happen that could never be accomplished through the ordinary or extended course of nature. An example of a “miracle” is “the miracle of the loaves” (Mk 6:52). Here, the accent is on the one who DOES the miracle, and the power or authority HE possesses.
As used in this text, the word “miracle” does not mean sign, or proof. It rather speaks of the ability and authority to do something – like dismiss demons wth His word (Matt 8:16).
BY. . . WONDERS
Other versions read, “ did amazing things,” GWN “prodigies,” MRD and “portents.” NJB
Coming from the Greek word te,rasi (teras), a “wonder” is something that is so unusual it draws the attenion of men. It is something wrought externally that can be observed and analyzed by others. Lexically the word means, “something so strange as to cause it to be watched or observed,” THAYER and “something so unusual it arouses close observation.” FRIBERG Here the accent is on the NATURE of the work that is done.
The healing of a man with a withered hand, and the raising of an impotent man, might be called a “wonder” – something that could be seen. By way of comparison, in the woman who was miraculously healed of an issue of blood the effects of the miracle were seen, and not the miracle itself.
In this sense, not all of Christ’s mighty works were “wonders” – done openly with the intent to gain the attention of the people. It is not that they were not wonders in the sense of being able to cause the people to marvel. Rather, they were not done openly – like turning water into wine (John 2:1-10), and Peter getting a coin from a fish’s mouth (Matt 17:27).
Examples of “wonders” would be the more open works that caused the people to marvel (Matt 8:27; 9:8,33).
BY . . . SIGNS . . .
Other versions read, “miraculous signs,” NET and “wonder-works/” WILLIAMS
The word “sign” comes from the Greek word shmei,oij (say-mi-ois), which refers to a supernatural work that serves as a pointer to some distinguishing characteristic. Lexically the word means, “that by which a person or a thing is distinguished from others and known,” THAYER “basically, what serves as a pointer to aid perception or insight; sign, mark, distinguishing characteristic” FRIBERG and “a sign, a mark, a token,” LIDDELL-SCOTT
An example would be the healing of the paralytic man who was let down through the roof to Jesus’ feet. Before healing Him, Jesus said: “But that ye may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,) I say unto thee, Arise, and take up thy bed, and go thy way into thine house” (Mark 2:10-11).
Although not the point of this text, the preeminent “sign” is the resurrection of Christ, which confirmed that He was the Son of God with authority and power (Rom 1:4). Using the same word that is employed in this text, Jesus said of His resurrection, “But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: for as Jonas was three days and three nights in the whale's belly; so shall the Son of man be three days and three nights in the heart of the earth” (Matt 12:40).
In this case, the PURPOSE of the work is the point – the reality to which it points.
WHICH GOD DID AMONG YOU
“ . . . which God did by Him in the midst of you.” Other versions read “which God did through Him in your midst,” NKJV “Which God performed through Him in your midst,” NASB “which God wrought by Him in your midst,” DARBY and “which God performed through Him right here among you.” WILLIAMS
By these supernatural means – miracles, wonders, and signs – God sanctioned the Person, word, and works of “Jesus of Nazareth.” No adversarial power, whether Satanic or human, could stand before the Lord’s Christ. No demon ever argued with Jesus or sought to resist His will. No infirmity could remain when Jesus had dismissed it. No natural element ever failed to yield to Him, whether wind, storm, waves, water, trees, or fish. He spoke “with authority” (Lk 4:36) because He had authority from God, being approved by Him. No man could touch, harm, answer, or arrest Jesus until the time came for Him to lay down His life. The reason for this – He was “approved of God.”
This Divine approval did not take place in a remote area, but “among” the Jews themselves. It was a public approval, a frequent approval, and an effective approval. God gave the people enough evidence of His unqualified sanction of “Jesus of Nazareth”, so that no question concerning the identity or authenticity of Jesus could possibility be legitimate.
Jesus had gone “among the people,” working the works of God. As it is written, “And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people” (Matt 4:23). And again, “And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people” (Matt 9:35). His presence among them was so arresting that it is written, “So there was a division among the people because of Him” (John 7:43), and “There was a division therefore again among the Jews for these sayings” (John 10:19). The entire area was aflame with an acute awareness of the presence and ministry of Jesus, His words, and His works. Peter powerfully places this before the people.
YOU KNOW IT WELL
“ 22f . . . as ye yourselves also know.” Other versions read, “just as you yourselves know,” NASB “as you yourselves have knowledge,” BBE “as you also know,” DOUAY “as you well know,” NLT “according as also ye yourselves have known,” YLT “You know this is true,” IE and “as you very well know.” PHILLIPS
Peter now appeals to the conscience of the people. They were fully aware of the Divine approval to which Peter has referred. It was their hard hearts and unwillingness to yield that caused them to ignore all of that evidence, rejecting the Son of God. Ponder the many references to the response of the people to Jesus. They confirm they knew– at last intellectually – of the extraordinary nature of Christ, His words, and His works.
➪ ASTONISHED AT HIS DOCTRINE. “And it came to pass, when Jesus had ended these sayings, the people were astonished at His doctrine” (Matt 7:28).
➪ THE PEOPLE WERE AMAZED. “And all the people were amazed, and said, Is not this the son of David?” (Matt 12:23).
➪ THE PEOPLE FOLLOWED HIM. “When Jesus heard of it, He departed thence by ship into a desert place apart: and when the people had heard thereof, they followed Him on foot out of the cities” (Matt 14:13).
➪ THE PEOPLE PRAISED HIM. “And the multitudes that went before, and that followed, cried, saying, Hosanna to the son of David: Blessed is He that cometh in the name of the Lord; Hosanna in the highest” (Matt 21:9).
➪ THE PEOPLE RAN TO HIM. “And straightway all the people, when they beheld Him, were greatly amazed, and running to Him saluted Him” (Mark 9:15).
➪ THE PEOPLE GLORIFIED GOD. “And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion” (Mark 2:12).
➪ THE PEOPLE RESORTED TO HIM. “And He arose from thence, and cometh into the coasts of Judaea by the farther side of Jordan: and the people resort unto Him again; and, as He was wont, He taught them again” (Mark 10:1).
➪ EVEN THE SCRIBES AND CHIEF PRIESTS KNEW OF HIM.“And the scribes and chief priests heard it, and sought how they might destroy Him: for they feared Him, because all the people was astonished at His doctrine” (Mark 11:18).
➪ THEY WONDERED AT HIS WORDS. “And all bare Him witness, and wondered at the gracious words which proceeded out of His mouth. And they said, Is not this Joseph's son?” (Luke 4:22).
➪ THE PEOPLE PRESSED TO HEAR HIM. “And it came to pass, that, as the people pressed upon Him to hear the word of God, He stood by the lake of Gennesaret” (Luke 5:1).
➪ THEY GLORIFIED GOD AND WERE FILLED WITH FEAR. “And they were all amazed, and they glorified God, and were filled with fear, saying, We have seen strange things to day” (Luke 5:26).
➪ THE PEOPLE RECEIVED HIM. “And it came to pass, that, when Jesus was returned, the people gladly received Him: for they were all waiting for Him” (Luke 8:40).
➪ MANY BELIEVED ON HIM.“And many of the people believed on Him, and said, When Christ cometh, will He do more miracles than these which this man hath done?” (John 7:31).