The Book of Acts
Lesson Number 24
TRANSLATION LEGEND: ALT = Analytical-Literal Translation (2005), AMPLIFIED = 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), GNB = Good News (1966), GWN = God’S Word (1995), IE = International English, ISV = International Standard Version (1967), JPS = Jewish Publication Society (1917), KJV = King James Version (1611), L.ITV = Literal Translation of the Bible ((1976), LIVING = Living Bible (1971), MKJV = Modern KJV (1962), 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), TYNDALE = Tyndale’s Bible (1526), WYCLIFFE = Wycliffe New Testament (1382), YLT =Young’s Literal Translation (1862).
---------- Lexicon and Bible Translation Codes with Identification -----------
LEXICON LEGEND: FRIEBERG = Friberg Lexicon, UBS = UBS Lexicon, LOUW-NIDA = Louw-Nida Lexicon, LIDDELL SCOTT = Liddell Scott Lexicon, THAYER = Thayer’s Greek Lexicon, LEH = LEH Lexicon, GINGRICH = Gingrich 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.
PETER AND THE APOSTLES ANSWER
“ 5:29 Then Peter and the other apostles answered and said, We ought to obey God rather than men. 30 The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. 31 Him hath God exalted with his right hand to be a Prince and a Savior, for to give repentance to Israel, and forgiveness of sins. 32 And we are his witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey him. 33 When they heard that, they were cut to the heart, and took counsel to slay them.” (Acts 5:29-33)
INTRODUCTION
Having been commanded by the Jewish council to cease from speaking in the name of Jesus, and not even to mention His name anymore, the Apostles have chosen to obey an angelic messenger from heaven. This confirms where their hearts were tuned, as well as their priorities. The spiritual focus of an individual is made known in the times of stress, when pressure is exerted upon the mind and the soul to adjust life’s course.
When men faint in the day of adversity, Solomon wrote, it is because their “strength is small” (Prov 24:10). As stated under the New Covenant, it is because their faith is “little” (Matt 6:30; 8:26; 14:31), or “weak” (Rom 4:19; 14:1). That is, they do not see the things of God clearly, and are therefore lacking in the vital areas of “substance” and “evidence” (Heb 11:1). Their vision is flawed, and therefore they do not know now to negotiate in the straits of difficulty.
During their time with Jesus prior to His ascension, these very same men encountered times when their faith was weak (Matt 8:26). Sometimes the Lord asked them where there faith was, for there was no evidence of it (Lk 8:26). Once they could not conceive of the Lord supplying a multitude of people with five loaves and two little fishes (John 6:9). Another time, when Jesus revealed that He was going to suffer many things from the elders and chief priests and scribes, be killed, and be raised again the third day, Peter responded, “Be it far from Thee, Lord: this shall not be unto Thee” (Matt 16:21-22). On another occasion, when the city of Samaria refused to receive the Lord, James and John asked Jesus, “Lord, wilt Thou that we command fire to come down from heaven, and consume them, even as Elias did?” (Luke 9:54). When Jesus was arrested, all of the disciples fled (Matt 26:56), and during that awful night, Peter denied Him three times (Matt 26:69-74).
Those were times when the disciples did not yet see clearly. The reason for Christ coming into the world was not yet perceived by them. Therefore, even though their hearts were pointed in the right direction, and they had left everything to follow Jesus, they often spoke and acted out of keeping the agenda within which Jesus was operating.
But these are not the kind of men of which we are now reading. They have been transformed by the exalted Christ, and filled with the Holy Spirit. Their thinking has been cleared, so that they are walking in the light “as He is in the light” (1 John 1:7). When they speak, they are not talking in a trance, uttering things without their hearts and minds being engaged. Having been illuminated by the Holy Spirit, they actually know why Jesus came. They have detailed insight into matters relating to His death. They know what happened after He died, and that he has been exalted to the right hand of God. These are not facts they have learned like men becoming aware of history. These are things they comprehend through the Holy Spirit, and because they do, they are bold beyond the capacities of natural men. Peter, who was once intimidated by a “maid” is not moved one millimeter by the greatest religious men in the Jewish system – men who, according to appearance, had the power of life and death.
In these apostles we are witnessing what happens when the heart of stone is removed and a heart of flesh is given (Ezek 11:19). Here is how men react who have been filled with the Holy Spirit. When individuals have been shown the things of Christ by the Holy Spirit (John 16:13), this is what they do. When they know whom they have believed, and have been persuaded that He is able to keep what they have committed to Him unto the final day (2 Tim 1:12), they respond to adversity in the manner recorded in our text. This is how walking “in newness of life” (Rom 6:4) impacts upon men in the “day of adversity” (Eccl 7:14). When “the whole armor of God” that has been provided to the children of God is actually “put on” (Eph 6:10-18), men respond to trouble as the apostles do in this text.
We are not reading about super-men, or individuals who have been pumped up in some kind of religious rally. These are men who are on “the way of holiness” (Isa 35:8), and know it. They are men who are doing what is right, and they are keenly aware, and fully persuaded of it.
It is imperative that we see these things because of the times in which we are living – “perilous times” (2 Tim 3:1). It is important that we comprehend that no spiritual supply has diminished in its strength. The same faith – a “like precious faith” (2 Pet 1:1) – that sustained the apostles, is the very same faith that will sustain you! Nothing in the New Covenant economy has changed in the nearly 2,000 intervening years between 2007 and the time of our text. All of the benefits are still in place. The same promises are all in tact. The message is the same, as well as the Intercessor and Comforter. If you are in a time of challenge, you can read this text and personally profit from it. All of the resources that sustained these holy men are still in place, and they will sustain you as well! You can believe that!
Here we have a record of the apostles who are in trouble with the religious authorities because they have continued to preach in the name of Jesus, doing so in the Temple itself. Their message was at a variance with that of the teachers of the day. They have even been charged with trying to rally the people against the Jewish leaders who are opposing their good work. They are significantly outnumbered – at least according to appearance. However, there is more here than appearance. Already a holy angel had come down and released them from heaven, bringing them a message from the Throne: “Go, stand and speak in the temple to the people all the words of this life” (Acts 5:20). Fearlessly, they have resumed teaching in the Temple with boldness and a total lack of fear. Earlier they had prayed that God would grant them boldness to preach the Word by stretching forth His hand to heal, and that signs and wonders might be done in the name of His holy child Jesus (4:29-30). What we are witnessing is the answer to that prayer.
Now, facing the questioning of the high priest, they are reminded they have been threatened and strictly commanded to stop preaching in the name of Jesus. With confidence, power, and insight, “Peter and the other apostles” do not hesitate to answer. Knowing they do not have a long period of time allotted to them, they deliver one of the most masterful summaries of Christ’s death, resurrection, and exaltation that is contained in Scripture. The scope of their answer is remarkable. It is a marvelous condensation of great bodies of reality, and is conducive to much profitable contemplation. Their answer declares the duty of men, Divine intervention, human depravity, Divine power, Divine purpose, the effects of the atonement, and the gift of God. Only the Spirit could move men to speak in such a marvelous manner.
It is important to comprehend the manner of the Holy Spirit here. These men are speaking in harmony with “the mind of the Spirit” (Rom 8:27). While He was yet with them in the body, Jesus told them, “But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you” (Matt 10:19-20). In our text, they have been delivered up – brought before the religious authorities after being arrested in the Temple. They will be interrogated, and answers will be expected from them. However, they will not employ the wisdom of men in their answer. They will not reason as mere men, or present their case with their own interests being primary. Their focus will be concentrated on the propagation of the Gospel, and their reasoning for doing so will be clearly articulated.
What we will read does not reflect the manner in which a professional clergyman would answer the charges leveled against the apostles. It is not what you would expect to hear at a Christian convention, where the representative of a movement that had yielded well over 8,000 converts in a few days would be asked to speak. There is not an ounce of institutional fervor in the words of the apostles. There is no effort to promote a religious movement, or to draw attention to some special methodology. The personality and gifts of the apostles will not be mentioned. No school will be promoted. None of the elements of supposedly successful Christian movements will be presented. There will be no appeal for community involvements, or crusades to reach neglected people-groups. No Temple tours will be given, and no classes on successful evangelism will be held. There are also none of the workshops that are so prevalent in our time.
Notwithstanding the absence of such things, we are being faced with the real work of God. Jesus Himself is in this work. The Holy Spirit is illuminating and leading the speakers. The purpose of God is being fulfilled. The truth is being made known effectively. If there is a great difference between what is happening in this text, and the popular religion of our day, it is because our day is darker, and fewer genuine spiritual leaders are present. Jesus has not changed – He is “the same yesterday, and today, and for ever” (Heb 13:8).
WE OUGHT TO OBEY GOD RATHER THAN MEN
“ 5:29 Then Peter and the other apostles answered and said, We ought to obey God rather than men.”
Remember the words of Caiaphas: “Did not we straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man's blood upon us” (Acts 5:28). Peter’s answer will go straight to the point. He will not resort to oratory, or some distracting form of reasoning. He will not plead like an oppressed man, or call for just treatment or the imposition of human rights.
PETER AND THE OTHER APOSTLES
“Then Peter and the other apostles answered . . .” Other versions read, “Peter and the apostles,” NASB and “But Peter answering, and the apostles,” DARBY
The idea here is that Peter is speaking for the rest of the apostles. They do not all speak at once, but Peter delivers the answer each one of them individually would have delivered. They are united in heart and soul, understanding and commitment. There is no variance among them.
Peter was not the only spiritually knowledgeable man among them, but had been given “the keys of the kingdom of heaven” (Matt 16:19). Paul referred to Peter’s appointed prominence in his letter to the Galatians. “But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter; (For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles)” (Gal 2:7-8). This did not mean that Peter was like a boss for the rest of the apostles, for that is not the manner of the kingdom of God, being strictly forbidden by Christ (Matt 20:25-26). When writing to the Galatians, Paul also recognized James (the Lord’s brother) and John as leaders. “And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision” (Gal 2:9).
However, in our text, when the answer was given, Peter spoke – not as the one with superior rank and authority, but as the spokesman for the united apostles. This is precisely what he did on the day of Pentecost as well (Acts 2:14).
Those who have been involved to any measurable degree in religious groups know how exceedingly rare it is to have one person who can speak for all. However, where people “speak the same thing,” and are actually “joined together in the same mind and in the same judgment” (1 Cor 1:10), this can be done. For some churches – like the one in Corinth – such marvelous unity was an objective from which a departure had taken place. However, in our text, that unity was a reality.
WE OUGHT
Other versions read, “We must,” NASB “We have to” BBE “God must,” DARBY “comes before,” NJB“We ought more,” PNT “it behoveth,” YLT“It is necessary,” PHILLIPS“It is our duty,”” ALT and “It is right.” LITV
The word “ought” comes from a small, yet meaningful, Greek word – dei(die). The lexical meaning of the word is, “it is necessary, there is need of, it behooves, is right and proper . . . suggestive of moral obligation, denoting especially that constraint which arises from divine appointment,” THAYER “expressing compulsion, necessity . . . compulsion of duty one ought, one should, one has to, one must,” FRIBERG “That which must necessarily take place,” LOUW-NIDA “it is binding on one to do a thing,” LIDDELL-SCOTT “it is needful to,” LEH and “necessary, one must, or has to,” GINGRICH
Even though these definitions satisfy scholastic requirements, they do not fully convey the meaning of the word as used here. This is not the compulsion of law – obeying a commandment, or fulfilling a duty. Theoretically, that can be done without the involvement of the heart. The compulsion to which Peter refers is an inward one, where conduct is pushed forward by a driving inward obsession. It is the kind of drive to which Jeremiah referred when he said, “But His word was in my heart like a burning fire shut up in my bones; I was weary of holding it back, And I could not” (Jer 20:9). Elihu expressed the compulsion in these words: “For I am full of matter, the spirit within me constraineth me. Behold, my belly is as wine which hath no vent; it is ready to burst like new bottles. I will speak, that I may be refreshed: I will open my lips and answer” (Job 32:20). David said it this way: “My heart was hot within me, while I was musing the fire burned: then spake I with my tongue” (Psa 39:3).
These examples had to do with speaking. Our text refers to the same kind of drive in regards to obeying: “We must obey God rather than men!” AMPLIFIED It is true that they were responsible to do so, but that is not the point of the text. They also WANTED to do so, and that desire could not be dampened by the foolish mandate of the Jewish court.
When the laws of God are “put” into the heart and “written” in the mind (Heb 10:16), they constrain the person from within. There is a hearty agreement with what God has declared and required. However, there is also a burning desire to do those things – a desire that cannot be stifled when it is heeded. That is the kind of thing that is declared in this text.
O for the day when the church of our time will be noted for such obedience – when no governmental mandate or inimical threat can stop them from rendering heartfelt obedience to the Lord. The New Covenant provides for such obedience. The Holy Spirit promotes such obedience. The Lord Jesus strengthens for such obedience. The Gospel contributes to such obedience. The new heart and new spirit are inclined to such obedience. If obedience is not found, it is not owing to any deficiency in salvation, or any lack of needed resources. Peter and the apostles had simply tapped in to the rich resources that are made available in Christ Jesus.
TO OBEY GOD RATHER THAN MEN
Other versions read, “obey God rather than men,” NASB “do the orders of God, not of man,” BBE “God must be obeyed rather than men,” DARBY “obey God rather than people,” GWN “Obedience to God comes before obedience to men,” NJB “obey God rather than any human authority,” NLT “to obey God then men,” PNT “To obey God it behoveth, rather than men,” YLT “obey God, not men!” IE “to be obeying God rather than people! “to obey the orders of God rather than the orders of men,” PHILLIPS” ALT “We don't obey people. We obey God,” CEV and “to obey God rather than man,” LITV
There is, then, a sense in which God and men are at variance, else this statement would make no sense. This does not refer to godly men, or men through whom Jesus is speaking. Jesus Himself said to His disciples, “if they have kept My saying, they will keep yours also” (John 15:20). However, in such a case, the hearers would actually be obeying Christ, for the apostles spoke in his behalf, delivering His mind and purpose to the people.
Peter is saying that any requirement of men that contradicts the word of the King will be ignored by the apostles. They will not obey what men say at the expense of disobeying God. Their ear is pointed toward heaven, not earth. Their hearts desire is to obey the word of Jesus, not that of men.
“Obey”
What does it mean to “obey?” Lexically it means, “to obey a ruler or superior,” THAYER “obey one in authority,” FRIBERG “obey, listen to,” UBS and “to submit to authority or reason by obeying. “ LOUW-NIDA It means to strictly comply with the requirements of one who rules. It is to conform one’s conduct to the demands of one who is greater. In true obedience, when self-will asserts itself, the one who obeys defers to the Lord, ignoring self-will. If one is asked to satisfy the demands of someone other than the Lord, he chooses to honor the demands of God. If there is some competing interest to be carried out, completed, or fulfilled, the person chooses to fulfill what God has specified. This is because one recognizes the true authority, and is able to distinguish it from feigned dominance.
This is obedience “from the heart” (Rom 6:17) – obedience that is willingly and gladly rendered in recognition of, and agreement with, the One who is over all. This is a way in which we honor the Lord, yielding to His will. When Israel did not obey the Lord, He said to them, “if then I be a Father, where is Mine honor? and if I be a Master, where is My fear?(Mal 1:6).
An example of someone obeying God rather than men is seen in Joseph. This particular example did not take place when he was old and seasoned in the faith, but when he was young, and subject to “youthful lusts” (2 Tim 2:22). When Potiphar’s wife, to whom Joseph was, in a sense, subject, demanded that he lie with her. He responded, “how then can I do this great wickedness, and sin against God?” (Gen 39:9). His heart would not let him do this. He knew he had to obey God rather than Potiphar’s wife, even if he had to suffer for doing so.
There is no substitute for obedience – for doing what the Lord requires. Satan will tempt men to offer God something in the place of obedience – perhaps even a sacrifice, as king Saul did. He refused to destroy the Amalekites and all their possessions as the Lord commanded. He said the people took the best of “what should have been utterly destroyed, to sacrifice to the Lord thy God in Gilgal.” Upon uttering these words, he heard the thundering assessment of Samuel, the man of God. “Hath the LORD as great delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, and to hearken than the fat of rams. For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. Because thou hast rejected the word of the LORD, he hath also rejected thee from being king” (1 Sam 15:22-23).
God cannot be pleased with some convenient sacrifice that falls short of what He actually requires. Such a response is nothing less than rebellion, stubbornness, and rejecting the word of the Lord. Informed souls know that this kind of conduct is rampant in the professing church. Men are withholding from the Lord what he has required in deference to lesser requirements of men. It is not acceptable – not one whit of it.
Peter and the apostles refused to dishonor God by disobeying Him, and refused to honor the council by obeying them. Their love for and commitment to the Lord would not allow such deviate conduct. They knew what they “ought” to do, and they did it.
Trends and Fads
In our day, it has become fashionable to follow religious trends and fads. Is it right to do so? Is it really necessary to adapt our manners to a contemporary society? I am not speaking about “using the world” (1 Cor 7:31) taking advantage of amoral things in order to labor for the Lord – i.e., technology, travel, etc. Rather, this concerns compromising the truth in order to appease our critics, lessen the aggression of the enemy, or appeal to carnal minds. Truth is, by its very nature, static. That is, the realities affirmed in the truth, as it “is in Jesus” (Eph 4:21), do not change. That is why there is saving efficacy in the death and resurrection of Jesus. While men’s perception and experience of the truth may change, the truth itself remains unchanged. That is why the message of the church has never been changed by God. The “record God has given of His Son” (1 John 5:10-12) has never been updated, nor has any portion of it been rendered obsolete.
If the core message of the modern church differs from the one delivered in the book of Acts and the epistles, then the message is wrong. In that case, religious leaders have chosen to obey men rather than God, for God has never delivered a different message, or one that contradicts the Gospel of Christ.
What I am saying is that a significant portion of the professing church has elected to hearken to men rather than God. Some of those to whom it is hearkening are not even Bible Students. They are students of trends, statistics, psychology, motivational vogues, and sociological principles. If men say the attention-span of the people is twenty minutes, they quickly adapt their messages to accommodate that assessment. If men say more stress needs to place on the principles adopted by their denomination, then they alter their message to accomplish that purpose. If some lone voice cries out that we have to reach a particular segment of society, they tailor their message to appeal to that sector, whether it is the youth or the senior citizens.
Try as you may, you never find anything remotely like this in the book of Acts. That is probably why the results that are recorded in this book are not commonly experienced in our day.
All wayward religious trends will end over night if men conform to this statement of the case: “We ought to obey God rather than men!” In our text, the leaders told the apostles to stop preaching in Jesus’ name. They refused to obey than mandate, and based their decision on the fact that no allowance is made in salvation for not obeying God.
THE GOD OF OUR FATHERS
“ 30a The God of our fathers . . . ” Other versions read, “The God of our ancestors,” NRSV and “God of our forefathers.” NET
This is a significant phrase in Scripture – one with which the saints of God do well to become familiar. It is used over seventy-five times in Scripture, and always applies to the progenitors of the Jewish nation, or to the generation that came out of Egypt. It is used in the book of Acts eighteen times (3:13,25; 5:30; 7:11.12.15.19,38,39,44; 13:17; 15:10; 22:14; 26:6; 28:17,25). Eight of those times, it is particularly associated with the working of God. A brief perusal of those times will confirm their grandness.
➪ GLORIFICATION OF CHRIST. The “God of our fathers hath glorified His Son Jesus” (3:13).
➪ THE FIRST COVENANT. “ . . . the covenant which God made with our fathers” (3:25).
➪ THE RESURRECTION OF CHRIST. “The God of our fathers raised up Jesus” (5:30).
➪ CONQUERING CANAAN. “Which also our fathers that came after brought in with Jesus [Joshua NKJV] into the possession of the Gentiles, whom God drave out before the face of our fathers, unto the days of David” (7:45).
➪ THE EXALTATION AND DELIVERANCE OF ISRAEL. “The God of this people of Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with an high arm brought He them out of it” (13:17).
➪ THE COVENANT OF LAW. “Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?” (Acts 15:10).
➪ THE CALLING OF PAUL. “And he said, The God of our fathers hath chosen thee, that thou shouldest know his will, and see that Just One, and shouldest hear the voice of his mouth” (Acts 22:14).
➪ THE PROMISE OF GOD. “And now I stand and am judged for the hope of the promise made of God unto our fathers” (Acts 26:6).
The idea here is that of associating God with a special people – a people of His own choosing. How often this is affirmed in Scripture!
➪ LOVING, CHOOSING, SAVING. “And because He loved thy fathers, therefore He chose their seed after them, and brought thee out in His sight with His mighty power out of Egypt” (Deut 4:37).
➪ SET HIS LOVE UPON THEM. “The LORD did not set His love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people: But because the LORD loved you, and because He would keep the oath which He had sworn unto your fathers, hath the LORD brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt” (Deut 7:7-8).
➪ ABOVE ALL PEOPLE. “Only the LORD had a delight in thy fathers to love them, and He chose their seed after them, even you above all people, as it is this day” (Deu 10:15).
➪ MADE THEM HIS PEOPLE. “For the LORD will not forsake his people for his great name's sake: because it hath pleased the LORD to make you his people” (1 Sam 12:22).
➪ FAVORED THEM. “For they got not the land in possession by their own sword, neither did their own arm save them: but thy right hand, and thine arm, and the light of thy countenance, because thou hadst a favor unto them” (Psa 44:3).
➪ PRECIOUS AND HONORABLE IN HIS SIGHT. “Since thou wast precious in my sight, thou hast been honorable, and I have loved thee: therefore will I give men for thee, and people for thy life” (Isa 43:4).
In the people of Israel God was making Himself more fully known, and also paving the way for the coming of the Redeemer through their lineage. God does not view all men alike, and He confirmed that in his choice of Israel as well as His work among them. He can set His love on some, while withholding it from others – and He did that with Israel. In Israel He revealed how He can set one body of people above all others. He can make one group of people His own, while rejecting others. He can show favor to some, making them precious and honorable in His right, while withholding such benefits from others.
In spite of His consistent dealings with Israel over a period of 1,500 years, not including 500 years of previously exclusive dealings with Abraham, Isaac, Jacob, and their seed, these realities still elude many people. There remain significant numbers of professing Christians that affirm God loves everyone alike, even though He has revealed through writing and human circumstances that nothing could be further from the truth.
When Peter refers to “the God of our fathers,” he is connecting the God of Jesus with the God of Abraham, Isaac, and Jacob, as well as the nation that came out of Egypt. This was the very point that moved the counsel to condemn Jesus, for they totally rejected the fact that He was the Son of God. When Jesus made that affirmation, the very high priest before whom the apostles are now standing responded, “He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard his blasphemy” (Matt 26:65). The remainder of the council, also present at this time, responded, “He is guilty of death!” (Matt 26:66). They could not see any association between Jesus of Nazareth and the “God of the fathers” – even though He was the very reason for the existence of “the fathers.”
Now, Peter will affirm that the very same God they profess to worship, is the One who has reversed their judgment against Jesus – His only begotten Son. Their decision had been rendered null and void by the God of heaven. This is also the same God who raised up their nation, nurtured them through hard times, delivered them from bondage, and made a covenant with them.
Lest any Gentile believer begin to think of himself more highly than he ought to think, let him member that Abraham is “the father of us all” (Rom 4:16), and “the father of all them that believe” (Rom 4:11). As Gentiles, we have been grafted into Abraham’s tree, and are partakers of the root and fatness of its promises (Rom 11:17). It is his tree that is sustaining us all. As it is written, “Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee” (Rom 11:18). The promise that is being fulfilled in the Gospel is the one that was given to Abraham, to whom the Gospel was “preached before.” Therefore, it is written, “And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed” (Gal 3:8).
At this time, the church may appear to be predominantly Gentile. Some even believe the Jews have been altogether cut off, even though God promised He would never make His commitment to them void, or nullify His promise to renew them (Jer 31:35-37). The loyalty just cited are the words immediately following the commitment to make “a new covenant with the house of Israel, and with the house of Judah” (Jer 31:31-34).
What possible reason can there be for any Gentile believers boasting. They have been made partakers of a promise given to someone else, and have become a part of a tree of lineage that is traced back to Abraham. It is time for the church to honor “the God of the fathers.”
A Dreadful Tendency
There remains in religious men this dreadful tendency of not associating the Lord Jesus with the God of heaven. That is precisely why men refuse to preach the Gospel of Christ, choosing to dabble in social issues and institutional concerns – as though those were the primary matters with which God is conjoined. Through subtlety Satan has persuaded men that Jesus has somehow lessened the demands of God – that He has made it possible for God to receive vacillating men, tolerate inveterate waywardness in them, and casually become involved in their personal desires. His love is seen as so great that He now looks kindly upon the people just because they are His children by nature – even if they are disobedient ones.
Such views flagrantly contradict the very concept of salvation, in which the people are not only delivered from the confinements of nature, but changed as well. It is time for the church to rid itself of such views, and those who perpetrate them. The reason God gives people a new heart is because the old one is not acceptable. The reason we have “the Second Man” and the “Last Adam,” is because “the first man Adam” is no longer the appointed prototype. He and all of his progeny have been rejected, and are in a state of death and alienation (Rom 5:12-19; 1 Cor 15:45,47).
In Christ, God makes individuals a new creation (2 Cor 5:17) because He cannot receive them as they are. A stony and a stubborn heart cannot be overlooked by God, as though they it not exist. If such a Divine response was possible, the Lord would have left us the way we were. In such a case, He would only be required to perfect what already existed within man. Spiritual and bodily resurrections (Rom 6:4; 1 Cor 15:52) would not be required, because only the dead are raised. You cannot extract something living from the domain of corruption. Life – spiritual life – must be created within men, else they will never have it – and only God can create! That is why the true living ones – those who are in Christ Jesus – are said to have been “created in Christ Jesus,” and are “His workmanship” (Eph 2:10). The new nature, or “new man,” that is resident in them has been “created in righteousness and true holiness” (Eph 4:24).
This is why it is sinful to teach followers of Christ as though their lives were strictly the result of some personal discipline or routine that did not involve heart, soul, mind, and strength. Doling out little tips and routines that are supposedly the secrets to successful living is approaching life as though there were no God or Christ. It should not be surprising that such systems do not move men to affirm “We ought to obey God rather than men.”
DO NOT MAKE GOD TOO PERSONAL
A word ought to be said concerning making God too personal – i.e., of limiting our view of God to matters concerning ourselves, instead of centering our lives in Him. I must take great care here not to be misunderstood. It is true that every true disciple of Jesus can say, “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved ME, and gave Himself for ME” (Gal 2:20). This, however, does not warrant living life as though we were the only ones so blessed. Paul knew this well, and therefore learned to be content in whatever state he was found – including beatings, imprisonment, shipwrecks, and perils of all sorts.
While Jesus may be said to be a “personal Savior” (although that phrase is not found in Scripture), He is more precisely “the Savior of the body”(Eph 5:23). There is a sense in which Jesus “loved the church and gave Himself for it” (Eph 5:25). It seems to me that it is on the part of wisdom to learn to reason and express ourselves with “the body of Christ” in mind. It will contribute to a more stable frame of mind during the times we are being tested, and make for more alertness during times of peace. Lest this be considered to be unreasonable, remember that Jesus taught us to pray, “Our Father . . . Give us . . . forgive us . . . as we . . . our debtors . . . lead us not into temptation . . . deliver us from evil” (Matt 6:9-13). Self-centered religion is dangerous beyond all comprehension. Learn to detect it quickly and avoid it at all cost.
GOD RAISED UP JESUS
“ 30b . . . raised up Jesus . . . ” Other versions read, “gave Jesus back to life,” BBE “has raised up Jesus,” DARBY “brought Him back to life,” GWN “raised Jesus from the dead,” NLT “did raise up Jesus,” YLT and “raised Jesus to life.” ISV
Thusfar, in every record of Peter speaking, he has made reference to the raising of Jesus from the dead.
➪ “Whom God hath raised up, having loosed the pains of death: because it was not possible that He should be holden of it” (Acts 2:24).
➪ “This Jesus hath God raised up, whereof we all are witnesses” (Acts 2:32).
➪ “And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses” (Acts 3:15).
➪ “Unto you first God, having raised up His Son Jesus, sent Him to bless you, in turning away every one of you from his iniquities” (Acts 3:26).
➪ “Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by Him doth this man stand here before you whole” (Acts 4:10).
➪ “The God of our fathers raised up Jesus, whom ye slew and hanged on a tree” (Acts 5:30).
Later, Peter will make the same point at the house of Cornelius (10:40). Paul will also preached it in Antioch of Pisida (13:23,30,33,34, 37), and then in Athens as well (17:31). This is a pivotal line of spiritual reasoning.
THE APOSTLES DOCTRINE
The Epistles, written exclusively to the saints, contain repeated references to God raising Jesus from the dead. There are holy associations made with that resurrection.
➪ RIGHTEOUSNESS. The imputation of righteousness. “But for us also, to whom it shall be imputed, if we believe on Him that raised up Jesus our Lord from the dead” (Rom 4:24).
➪ BAPTISM. Our baptism into Christ. “Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life” (Rom 6:4).
➪ VICTORY. Dominion over sin. “Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over Him” (Rom 6:9).
➪ OUR ASSOCIATION WITH CHRIST. Being dead to the law and married to Christ. ”Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to Him who is raised from the dead, that we should bring forth fruit unto God” (Rom 7:4).
➪ HOLINESS. The Spirit dwelling in believers and quickening their mortal body, enabling them to be holy. “But if the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you” (Rom 8:11).
➪ SALVATION. Men being saved. “That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised Him from the dead, thou shalt be saved” (Rom 10:9).
➪ PROCLAMATION. Preaching the Gospel. “Yea, and we are found false witnesses of God; because we have testified of God that He raised up Christ: whom He raised not up, if so be that the dead rise not” (1 Cor 15:15).
➪ THE RESURRECTION OF THE DEAD. The resurrection of all the dead. “For if the dead rise not, then is not Christ raised” (1 Cor 15:16).
➪ APOSTLESHIP. The apostleship of Paul. “Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised Him from the dead)” (Gal 1:1).
➪ EMPOWERMENT. The power that is toward those who are in Christ Jesus. “Which he wrought in Christ, when He raised Him from the dead, and set Him at His own right hand in the heavenly places” (Eph 1:20).
➪ THE CIRCUMCISION OF CHRIST. Being circumcised by Christ, and raised with Him in baptism through faith. “In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: buried with Him in baptism, wherein also ye are risen with Him through the faith of the operation of God, who hath raised him from the dead” (Col 2:11-12).
➪ CHRIST’S RETURN. Waiting for Christ to return from heaven. “And to wait for his Son from heaven, whom He raised from the dead, even Jesus, which delivered us from the wrath to come” (1 Thess 1:10).
➪ THE GOSPEL. The true Gospel. “Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel” (2 Tim 2:8).
➪ BELIEVING IN GOD. Believing in God through Jesus Christ. “Who by Him do believe in God, that raised Him up from the dead, and gave Him glory; that your faith and hope might be in God” (1 Pet 1:21).
You see how the golden thread of the resurrection, together with the scarlet thread of His death, is woven throughout the entirety of redemption. Among other things, the resurrection of Christ is the ordained display of “the exceeding greatness of His power toward us who believe” (Eph 1:19-20). It is in “the power of His resurrection” (Phil 3:10) that we are enabled to “do all things” that are required of us and commissioned to us. Apart from this power we are spiritually powerless. No work can please God or be effective for His glory without it.
The resurrection of Christ confirmed several things.
➪ That Jesus was the Son of God, as He claimed (Rom 1:4).
➪ That Jesus has been given all power in heaven and earth (Rom 1:4).
➪ That He is the only one through whom men can be saved (Acts 4:12).
➪ That we will also be raised from the dead (1 Cor 6:14).
➪ That He is the One who will judge the world (Acts 17:31).
➪ That He has been exalted and is making intercession for us (Rom 8:34).
➪ That neither preaching Christ nor faith in Him is in vain (1 Cor 15:14).
How could a doctrine, so obviously emphatic in apostolic preaching and teaching, be so glaringly absent in the modern church scene? How can there be preachers and teachers who know more of the human psyche than they do of the risen Christ? Why did the ones who laid the foundation for the church view the resurrection of Christ with such cruciality, while men today consider it so infrequently, treating it as though it was a spiritual museum piece? Nothing has taken place in modern times what warrants a shift in our emphasis.
The answer is found in the different agenda the modern church has adopted. This has taken place because of its leaders and its professed educators. They are like blind men who, while they are leading, have fallen into the ditch with those who hearken to them. Concerning these leaders Jesus commissioned His disciples, “Leave them!” NIV (Matt 15:14). Because of the danger so described, that word cannot be ignored with impunity.
YOU SLEW HIM AND HANGED HIM ON A TREE
“ 30c . . . whom ye slew and hanged on a tree.” Other versions read, “whom you murdered by hanging on a tree,” NKJV “whom you had put to death by hanging Him on a cross,” NASB “whom you had killed by hanging Him on a tree,” NIV “who you killed by hanging Him on a tree,” RSV “after you had killed Him by hanging Him on a cross,” LIVING “He is the one you killed, having hung him upon wood,” IE “whom you crucified and put to death,” WEYMOUTH “after you hung him on a tree and killed him,” ISV “after you had hanged Him on a cross and killed Him,” WILLIAMS“Whom you killed by hanging Him on a tree (cross),” AMPLIFIED “whom you murdered by hanging him on a cross of wood,” PHILLIPS “You killed Jesus by nailing him to a cross,” CEV and “You murdered Jesus by hanging him on a cross.” GWN
This is now the fourth time Peter has charged the Jews and their leaders with the responsibility of rejecting and killing Jesus.
➪ “Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain” (Acts 2:23).
➪ “But ye denied the Holy One and the Just, and desired a murderer to be granted unto you; and killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses” (Acts 3:14-15).
➪ “Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole” (Acts 4:10).
➪ “The God of our fathers raised up Jesus, whom ye slew and hanged on a tree” (Acts 5:30).
The carnal mind may reason that the Jews actually did not kill Jesus, but were only instrumental in delivering Him to the Gentiles, who were the ones who actually killed him. The theological mind might reason that the Jews did not kill Jesus because it was something that was appointed to be done. No one really took His life from Him, such a mind thinks, He laid down His life Himself (John 10:17-18).
All such reasoning is nothing more than an exercise in vanity and a display of gross carnality. Peter told the people the death of Jesus was according to “the determinate counsel and foreknowledge of God,” yet solemnly added that the people had “crucified and slain Jesus” (Acts 2:23). He told the people they had fulfilled the Scriptures in killing Jesus (Acts 3:18) – yet what they did was not righteous, but sinful, even though it was done in ignorance. They were required to “repent,” in order that their sins might be “blotted out” (Acts 3:19). The early disciples all knew that when the Jews delivered up Jesus they were doing “whatsoever” God”s “hand” and “counsel determined before to be done.” Yet, they also knew the people had themselves “gathered together against the Lord, and against his Christ” (Acts 4:26).
It is not becoming for believers to adopt simplistic views about complex matters. This is particularly true of the death of Christ. Heaven, earth, and hell were involved in this matter – Divinity, humanity, and the power of darkness. Heaven drew up the plan, and God, man, and Satan were involved in its execution. All under the Soverign rule of God. This death did not come short of its purpose in any way. The will of men was not fulfilled as they intended, nor was Satan’s objectives accomplished. In Christ’s death, only God’s will was thoroughly achieved. Men fulfilled His will, even though that is not what they intended. Satan fulfilled God’s will, although that was not his aim. In laying down His life, Jesus willingly made His will subject to the Father’s will (Lk 22:42). Only God’s will was absolutely free and unhindered.
When men struggle with whether or not the human will is free, let them consider the death of Christ. Precisely who was free in that matter, and who was in bondage? Men were in bondage to Satan and his hosts, and Satan and his hosts were “bound” with chains of darkness (2 Pet 2:4; Jude 1:6).
Here are personalities that did the will of God rather their own will. Yet, Satan is rejected, and men are condemned for doing so. Peter called upon men to repent because of what they did, even though they had “fulfilled” the Scriptures in condemning Jesus (Acts 2:38; 3:18; 13:27). Let us push from us naive and overly-simplistic views of the death of Christ!
Guilty of Christ’s Death
How is it that the Jews were guilty of Christ’s death, even though not one of their hands drove the nails into His body, or raised Him up on the tree? Yet, they had judged Him to be “guilty of death,” or “deserving of death” NKJV (Matt 26:66). It is written, “They all condemned Him to be guilty of death” (Mk 14:64). Again it is written that the chief priests and rulers of the Jews “delivered Him to be condemned to death, and have crucified Him” (Lk 24:20). That decision made them responsible for the death of Christ, for, speaking as a man, the Roman authorities would not have crucified Jesus if the Jews had not insisted that they do so.
But there is something more to be seen here. It is still possible for a person to become personally guilty of Christ’s death. While it is an awesome consideration, we do well to ponder it. This view is stated at least two times in Scripture.
➪ “Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord” (1 Cor 11:27). Other versions read, “will be answerable for the body and blood of the Lord,” NRSV “responsible for the body and blood of the Lord,” BBE “held responsible for the body and blood of the Lord,” GWN “will have to answer for the body and blood of the Lord,” NAB and “guilty of [profaning and sinning against] the body and blood of the Lord.” AMPLIFIED
➪ “If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame” (Heb 6:6). Other versions read, “crucify again for themselves,” NKJV “crucifying the Son of God all over again,” NIV “they are crucifying again the Son of God,” NRSV “crucify on their own account the Son of God,” RSV “put the Son of God on the cross again,” BBE “recrucifying the Son of God,” CSB “a second time crucify and insult the Son of God,” MRD “are nailing him to the cross once again’ NLT “repeatedly crucifying the Son of God afresh,” WEYMOUTH “continue to crucify the Son of God to their detriment,” WILLIAMS and “they nail upon the cross the Son of God afresh [as far as they are concerned].” AMPLIFIED
The same death – Christ’s death – will be either the basis for reconciliation or condemnation. Those who receive the atonement by faith, will enjoy its marvelous benefits (Rom 5:11). Their sins will be forgiven, they will be justified, and they will have peace with God. However, should they choose to refuse to have “faith in His blood,” (Rom 3:25), electing to remain in a state of alienation, the whole responsibility for Christ’s death will be laid upon them. Further, if a professing Christian returns to a life of sin, that person also becomes personally responsible for Christ’s death. Those who continue to wallow in sin cannot be profited by Christ’s death. What is more, it will not become a matter of indifference to them. In the day of judgment, the responsibility for the most unjust, foolish, hateful, and malicious crime of all time – the condemnation and death of Jesus Christ – will be laid to their account. They are “guilty of the body and blood of the Lord.”
The death which was provided for reconciliation will, in such a case, be the means of their condemnation. That is how serious God is about the work of His Son, particularly His death!
This is one reason why Peter speaks with such candidness to the council. He knows they are being weighed in the balances by the King of kings. The message of the apostles is bringing salvation within the reach of those before whom they are standing. This is, in a very real sense, the time of their visitation. Although they have been guilty of crucifying and killing the Prince of life, that death holds within it the means of their own reconciliation, and justification. The same offer is held out to them that was presented on the day of Pentecost (Acts 2:38-39), and in Solomon’s porch (3:19-26).
A Challenge for Our Times
In my judgment, the preachers and teachers of our time could do a much more credible job of presenting the death and resurrection of Jesus. These are historical facts, but they are infinitely more than that! Of itself, history has no redeeming value. It cannot change a person, or move from one from a state of alienation to one of reconciliation. But this is not at all the case when it comes to the death and resurrection of Jesus. These are not merely facts to be believed. Men are not required to assent to them so they can be part of an organization. If it is true that “God was in Christ, reconciling the world unto Himself, not imputing their trespasses to them,” then there is more substance in these facts than any person dares to imagine. If more of God was in Christ than any other person – for in Him dwelt “the fulness of the Godhead bodily” – then there is nothing about Jesus that can be treated with indifference.
The facts of His death and resurrection must be taken into the heart and pondered, for there is sanctifying power in them. However, I fear that what is being said about Jesus from the average pulpit is not conducive to such cogitation. There is not enough substance to much of the preaching of our time. It is too frothy, even though the human condition is profoundly complex, and requires a marvelous remedy.
May men of spiritual understanding arise to declare the death and resurrection of Christ with insight and power. The salvation of men is at stake – yes, even the salvation of the church itself. If the fundamental message of the church is off-center, it will be sucked into the wicked vortex from which it was once delivered.
GOD EXALTED HIM WITH HIS RIGHT HAND
“ 31a Him hath God exalted with his right hand . . . ” Other versions read, “exalted to His right hand,” NKJV “exalted Him to His own right hand,” NIV “has put on high at his right hand,” BBE “exalted by his right hand,” DARBY “at His right hand,” ESV “used his power to give Jesus the highest position,” GWN “By his own right hand God has now raised Him,” NJB “put him in the place of honor at his right hand,” NLT “lift up with His right hand,” PNT “with mighty power . . . exalted Him,” LIVING “raised to His right side,” IE and “gave him a place at his right side.” CEV
As you can see, there are two differing thoughts found in the various translations. (1) Jesus was exalted by, or with, the right hand of God. (2) Jesus was exalted to the right hand of God. Doctrinally, both views are true. However, in this text, the emphasis is the exaltation of Christ itself, and not the place to which He was exalted.
This is now the second time Peter has made this point, the first time being on the day of Pentecost. “Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear” (Acts 2:33). The phrase “by the right hand of God” means by means of God’s right hand. By way of comparison, the Jews “by wicked hands” had crucified and slain Jesus Christ (Acts 2:33). The council had “laid their hands on the apostles” (Acts 5:18). In both cases, their actions were negated and reversed by the right hand of God.
The exaltation of Christ is something worthy of extended consideration. It validates the acceptance of Christ’s sacrificial death, confirms the destruction of the devil, and is the means through which salvation in its entirety is being implemented.
It was the “right hand” of God that exalted Christ. In this case, the expression “right hand” is an anthropomorphism – an interpretation of what is not human or personal in terms of human or personal characteristics. MERRIAM-WEBSTER God’s “right hand” is His working power – what He accomplishes through His power and wisdom. Several Scriptural expressions will suffice to confirm this point.
➪ “And he said, The LORD came from Sinai . . . from His right hand went a fiery law for them” (Deut 33:2).
➪ “And He brought them to the border of His sanctuary, even to this mountain, which His right hand had purchased” (Psa 78:54).
➪ “O sing unto the LORD a new song; for He hath done marvellous things: His right hand, and His holy arm, hath gotten him the victory” (Psa 98:1).
➪ “The LORD hath sworn by His right hand, and by the arm of His strength . . .” (Isa 62:8).
The exaltation of Christ was a Divine accomplishment. It was not the expression of impersonal laws, or raw and detached power. Concerning Christ, God Himself is said to have “highly exalted Him, and given Him a name which is above every name” (Phil 2:9). Jesus is “crowned with glory and honor” (Heb 2:9). He is “far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come,” and all things have been “put under His feet.” It is in that capacity that He has been given to the church as “Head over all things” (Eph 1:21-22). It is appropriately said of Him, “And ye are complete in Him, which is the Head of all principality and power” (Col 2:10). In His ascension He “led captivity captive,” or “led captive a host of captives” (Eph 4:8). He has been “made higher than the heavens” (Heb 7:26), being seated at the right hand of God, with “angels and authorities and powers being made subject unto Him” (1 Pet 3:22).
DOMAINS IMPACTED BY HIS EXALTATION
There were at least five domains impacted by the exaltation of Christ. In some way, we are directly involved in all of them.
➪ HADES. Beginning at the lowest level, the abode of departed spirits – Hades – was affected by Christ’s exaltation. His “soul” was not left there, but He left that area under His own power.
➪ THE GRAVE. The grave, the abode of dead bodies, was also impacted by Christ’s exaltation, for it could not hold His body. He came forth from it, sealing His triumph over the full scope of death.
➪ THE WORLD. When Jesus rose from the dead, He walked among His disciples for forty days, teaching them concerning the Kingdom of God. During that time, He was not tempted. When finally a cloud “received Him” out of the sight of His disciples, He left the world taking “captivity itself a captive” NRSV (Eph 4:8).
➪ THE HEAVENS. These are the celestial heavens that surround the earth, where clouds reside. But that is not the only occupants of that realm. It is also occupied by “the prince of the power of the air,” or “the ruler of the kingdom of the air” NIV (Eph 2:2). Jesus passed through this realm without being detained or challenged for a moment. One time a holy angel fought with a wicked principality for twenty one days in this realm (Dan 10:13), but Jesus met no such challenge.
➪ HEAVEN. This is the “heaven of heavens” (Deut 10:14), or, more precisely, “heaven itself” (Heb 9:14). This is where the Almighty God is (Psa 115:3; Eccl 5:2; Matt 6:9). This is where the Throne of God is, from which His Kingdom is governed – which Kingdom is over all (Rev 4:2). When Jesus entered heaven with His blood, “the heavenly things themselves” were “purified” – that is, made suitable for redeemed men to handle (Heb 9:23). Those “things” were sanctified for the redeemed.
The salvation of men required that all of these realms be affected. Death had to be absolutely defeated, else the dead could not be raised. The world had to be conquered, else men would not be able to overcome it. The heavenly realms had to be soundly defeated, else Satan would have continued his ruthless rule over all humanity. Heaven itself had to be “prepared” for the reception of men, else they would remain in a state of ostracization.
In my own religious experience, I have not heard much about the exaltation of Christ. In the average church circles, it is largely an undeveloped area of thought – even though the entirety of our salvation hinges upon it. Our faith could neither be authored nor finished without the direct involvement of an exalted Christ. That is where the power of “pure religion” resides (James 1:27).
When men are drawn aside to an application approach to Scripture, they walk away form the power of the truth. Busying themselves with how men act and react, professed leaders cause men to embrace a powerless religion. The approach of such teachers assumes that men are more capable than they really are. They assume their minds are more competent than they really are, and thus they imagine they can process facts with flawless precision. These assumptions, however, are nothing more than vain imaginations. If they were true, we would have no genuine need for the exalted Christ, or the Holy Spirit.
Now, under the inspiration of the Holy Spirit, Peter will develop the implications of the exaltation of Christ. He will focus on some of the activity of the exalted Christ. This is not novel activity, but is absolutely essential to the salvation of mankind.
EXALTED TO BE A PRINCE AND A SAVIOR
“ 31b . . . to be a Prince and a Savior . . . ”
TO BE
“ . . to be. . .” Other versions read, “as.” NASB That is, this is the reason why God exalted Christ with His right hand. There was a work to be done following Christ’s death and resurrection – a work that is essential to the salvation of men. A Savior who is not exalted cannot save – that confirms the monumental nature of God’s “so great salvation” (Heb 2:3). It is also why God is receiving, and will receive, unparalleled glory for what is accomplished in that salvation.
What is now before us is not something that Jesus WILL become. It is not a position to which He will be assigned. This is why He was exalted to the right hand of God – not why He died, but why He was exalted.
A PRINCE
“ . . . a Prince . . . ” Other versions read, “Leader,” NRSV “Ruler,” BBE “a Head,” MRD “Chief Leader,” WEYMOUTH and “Prince and Leader.” AMPLIFIED
The word “prince” is translated from a very significant word. It is like a multi-faceted jewel, and has the following meaning, “leading, furnishing the first cause or occasion; the chief leader, prince,” THAYER “one who goes first on a path, hence a leader, prince, pioneer . . . one who causes something to begin, originate, founder, originator,” FRIBERG “leader, pioneer, founder, originator,” UBS “. . . to be “beginning, originating a thing . . . founder . . . a prince, chief,” LIDDELL-SCOTT and “chief, head, ruler, guide, beginning, origin.” LEH
The scope of this word confirms why Jesus, as a glorified Man, was “exalted.” As the “Captain of their salvation,” the saved required an enthroned Savior who possessed universal and unquestioned authority. That is how exceedingly difficult it is to save sinners. Those who depict salvation as simplistic betray their fundamental ignorance of its nature.
Permit me to briefly expound the significance of the term “Prince.” This is an unfolding of the present ministry of Jesus, as well as the present needs of the ones who are being saved.
➪ PIONEER. This is One who goes before: i.e., goes to the destination that has been appointed for the chosen ones. A twofold purpose is being accomplished by this Pioneer. First, to prepare the way to the destination, sanctifying it for those who follow. In this case, Jesus has consecrated “a new and living way” in going before us (Heb 10:20). He is the One who has raised up a highway in the desert on which wayfaring men will not err (Isa 35:8). This Pioneer is, in fact, our “Forerunner,” which has entered heaven for us (Heb 6:20). His presence there is the guarantee that those who run the race with patience that is set before them, while arrive safely at the goal (Heb 12:1-2).
➪ ORIGINATOR. As the Divinely appointed and exalted Originator, Jesus is made both “the Author and the Finisher” [Perfecter] “of our faith” (Heb 12:2). In this case, “our faith” is not a body of doctrine, but “the substance of things hoped for, and the evidence of things not seen” (Heb 11:1). This ‘faith” comes “from God the Father” according to purpose, and from “the Lord Jesus Christ” as the One who confers it (Eph 6:23). As the Originator, Jesus is also building His church, as He said He would (Matt 16:18).
➪ LEADER. As the Leader, the enthroned Savior is leading His sheep out of the world (John 10:3), and bringing “many sons to glory” (Heb 2:10). He is the One they are to “follow,” and in salvation, it is His voice that they come to know (John 10:16,27). In fact, Jesus said, “Everyone that is of the truth heareth My voice” (John 18:37). This is how He leads them – with His voice. That is why we are admonished, “See that ye refuse not Him that speaketh . . . from heaven” (Heb 12:25).
➪ CHIEF. As Chief, Jesus is the highest ranking Man – the “Second Man,” who owns the generation of the godly. He is the “Firstborn among many brethren” (Rom 8:29), and also is “the Firstborn of all creation,” whether of men, angels, cherubim, or seraphim (Col 1:15). The only One who is not subject to Him is God the Father Himself (1 Cor 15:27).
One of the great failings of the church of our time is its minuscule view – if, indeed, it can even qualify as a view – of the salvation of God. When men present this salvation in simplistic terms, and represent being “saved” as something that is very easy, they have not told the truth. They have forgotten the kind of Savior that was required to initiate, maintain, and consummate this salvation.
The “Make Him Your Lord” View
In our time it has become fashionable for men to speak of making Jesus your Lord. I suppose by this they mean that men are to submit to Christ. However, submitting to Jesus hath nothing whatsoever to be with Him being Lord – yours or anyone else! Jesus has been “made” Lord, and there really is noone who is not subject to Him. Often I have heard people testify that they were once Christians, being born again, and saved by the blood, but were just not subject to Jesus. He was, as they put it, “not the Lord of my life.” But that is nothing but foolishness and nonsense. It will only take a revelation of Jesus, whether through the Gospel, or when He comes again, to confirm that they really are subject to Him, whether they know it or not. Those who do not follow Him, obey Him, or hearken to Him, do not belong to Him. He is not their Shepherd, and they are not His sheep – even though He IS their Lord, for He is “Lord of all” (Acts 10:36). We know this is the case, because Jesus said His sheep not only know Him, but follow Him as well (John 10:4,10). He also said they would not follow a stranger (John 10:5). Solemnly He affirmed, “Every one who is of the truth heareth My voice” (John 18:37). Moses prophesied that this was going to be the case with the Messiah: “unto Him shall ye hearken . . . whosoever will not hearken unto My words which he shall speak in My name, I will require it of Him” (Deut 18:15,19). Peter proclaimed this very truth is fulfilled in Jesus of Nazareth: “And it shall come to pass, that every soul, which will not hear that Prophet, shall be destroyed from among the people” (Acts 3:23).
Those who reject Christ experience Him being Lord in a different way. He is presiding over their condemnation – for it is He that will separate the sheep from the goats (Matt 25:32). He is even choosing their delusions for them, fulfilling the word of Isaiah: “I also will choose their delusions” (Isa 66:4), and also sending “strong delusion” on those who do not “receive the love of the truth” (2 Thess 2:10-11). In the last day, those who stand before Him, who have lived in practical alienation from Him, and withheld their hearts from Him, will hear Him say, “I never knew you: depart from Me, ye that work iniquity” (Matt 7:23). They will find that He was their Lord all along.
TO BE A SAVIOR
“ . . . and a Savior . . . ” Other versions read, “and Vivifier,” MRD and “Savior and Deliverer and Preserver.” AMPLIFIED
What is “a Savior?” For the elect, the word itself has a most pleasant sound. The root lexical meaning of the word is, “savior, deliverer, preserver,” THAYER “deliverer, rescuer,” FRIBERG “Savior, Redeemer, Deliverer,” UBS “one who rescues or saved,” LOUW-NIDA “savior, deliverer, preserver . . . protecting.” LIDDELL-SCOTT
There are two primary perspectives of a Savior: one who delivers or rescues, and one who preserves. You might think of it as saving and keeping the saved from the condition in which they were found; delivering and keeping delivered from the enemy who held the persons captive, rescuing and keeping free from the environment from which the individuals were rescued. Salvation cannot be effective unless the One who saves us can maintain the salvation He initiated. A Savior, therefore, involves maintaining that “saved” condition.
Saved In a Hostile Realm
Of course none of this makes any sense if once a person is saved they are completely out of danger. Some do teach this, thereby leading the people astray. They conveniently forget that God, by design, has left us in the environment from which Jesus has delivered is – the world. We are “delivered from this present evil world” (Gal 1:4), yet must journey through it as “strangers and pilgrims” (1 Pet 2:11; Heb 11:13). We are given a remarkable treasure, yet must hold it in frail “earthen vessels” (2 Cor 4:7).
There is a reason for this. In the salvation of men, God is making known the marvelous expanse and extent of His wisdom to heavenly personalities. As it is written, “And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: to the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God” (Eph 3:9-10). The Amplified Bible reads, “[The purpose is] that through the church the complicated, many-sided wisdom of God in all its infinite variety and innumerable aspects might now be made known to the angelic rulers and authorities (principalities and powers) in the heavenly sphere.” This being the case, salvation must be seen to be effective in a hostile realm, where all kinds of liabilities and foes are experienced.
Because of this situation, it is necessary for us to be “kept” in this world by the One who delivered us in the first place. This is done through our faith, which is the means by which we are saved initially, as well as during our tenure in this world. It is said of those who are in Christ Jesus, “Who are kept by the power of God through faith unto salvation ready to be revealed in the last time” (1 Pet 1:5). Again we read, “Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy” (Jude 1:24). And again, “Who art thou that judgest another man's servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand” (Rom 14:4).
This is all the work of the Savior, and it is all realized through our faith. That is precisely why it is essential that we be “strong in faith” (Rom 4:20). If the Savior is maintaining us by his grace “through faith,” then how can one who is lacking in faith survive in this world?
Like Israel’s Occupation of Canaan
We are like the Israelites when they came to occupy Canaan. Their enemies remained in the land, and had to be driven out: “Then ye shall drive out all the inhabitants of the land from before you, and destroy all their pictures, and destroy all their molten images, and quite pluck down all their high places” (Num 33:52). This was true, even though God had said HE would drive out the wicked inhabitants of the land: “ . . . behold, I drive out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite” (Ex 34:11). And again, “And I will send an angel before thee; and I will drive out the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite” (Ex 33:2).
Israel’s continuance in the promised land was contingent upon two things.
➪ First, they had to drive out the remnants of the enemy that remained in the land (Josh 3:10). Discerning Israelites knew that they needed help in this commission. Therefore, Caleb, standing on the threshold of his inheritance reasoned, “Now therefore give me this mountain, whereof the LORD spake in that day; for thou heardest in that day how the Anakims were there, and that the cities were great and fenced: if so be the LORD will be with me, then I shall be able to drive them out, as the LORD said” (Josh 14:12).
➪ Second, they had to keep themselves pure before the Lord. Otherwise, God would drive them from the land for committing the same sins the former inhabitants of the land committed. Therefore, Moses warned the people before they entered the land: “Ye shall therefore keep my statutes and my judgments, and shall not commit any of these abominations; neither any of your own nation, nor any stranger that sojourneth among you: (For all these abominations have the men of the land done, which were before you, and the land is defiled;) That the land spue not you out also, when ye defile it, as it spued out the nations that were before you” (Lev 18:26-28).
These two requirements are connected. If Israel did not drive out the enemy, allowing them rather to cohabit with them, they would learn the way of the heathen. Once that happened, they would also do wickedly, and God would drive them out. Therefore, before they entered the land of Canaan, they were solemnly told, “When the LORD thy God shall cut off the nations from before thee, whither thou goest to possess them, and thou succeedest them, and dwellest in their land; Take heed to thyself that thou be not snared by following them, after that they be destroyed from before thee; and that thou inquire not after their gods, saying, How did these nations serve their gods? even so will I do likewise” (Deut 12:29-30). And again, “When thou art come into the land which the LORD thy God giveth thee, thou shalt not learn to do after the abominations of those nations” (Deut 18:9).
Christ, the Savior
Our Savior relates to both of these situations as foreshadowed in Israel. Initially, he drives out the enemy, freeing us from the clutches of Satan, purging our conscience, and purifying our hearts. However, being “saved” does not end there. That condition must be maintained as we “through the Spirit do mortify the deeds of the body” (Rom 8:13). Our spiritual life depends upon us doing this, for the text continues that if we actually do this, “ye shall live.” Lest we be tempted to think this is really nothing more than an option, we are admonished, “For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live” (Rom 8:13). In this whole matter, Jesus works within us in the role of the Savior.
It is unfortunate that great numbers of professing believers are seriously lacking in this area. Hosts of them are living “after the flesh,” imagining that, so doing, they will not die – even though God has said “Ye shall die!” They are not being taught of the necessity of the work of mortifying the deeds of the body, and therefore appear to have no heart for it. As a result, they are learning the ways of the world – maybe even with a religious flavor to them. Let there be no mistake about this. There is no room in salvation for continuing in the sin from which we have been delivered! Jesus has been exalted to be a “Savior.” That means full provision has been made for being initially delivered, and remaining delivered. If that is not being experienced, then Jesus has, in fact, been denied, profession notwithstanding. If this is not the case, then Jesus has been recalcitrant in His role as Savior. He has, if such be the case, been exalted to be a Savior, yet is not faithful to do His work, keeping the saved ones clean and pure. Who is the blasphemer who would presume to say such a thing? Where is the individual who would dare to live in a slipshod manner, and yet claim Jesus as their Savior? Who is the one who remains dominated by sin, yet claims to be saved?
TO GIVE REPENTANCE AND FORGIVENESS OF SINS
“ 31c . . . for to give repentance to Israel, and forgiveness of sins.”
Here is why Jesus was exalted to be a Prince and a Savior. It is axiomatic, or taken for granted, that such an Individual is required for the specified benefits to be experienced – an enthroned and empowered Prince and Savior. These blessings cannot possibly be realized if Jesus Himself does not give, or grant, them. Technically speaking, these are not human achievements, but things to be received.
TO GIVE REPENTANCE
“ . . . for to give repentance. . . ” Other versions read, “to grant repentance,” NASB “to give . . . a change of heart,” BBE “to lead . . . to him, to change the way they think and act,” GWN “so the people . . . would repent of their sins,” NLT “to give reformation,” YLT “so . . . would have an . . . opportunity for repentance,” LIVING that Israel could have the opportunity to change their hearts,” IE “in order to give repentance,” ISV “in order to grant repentance,” AMPLIFIED “to bring repentance,” PHILLIPS “so that the people . . . would turn back to him,” CEV and “to give the people . . . the opportunity to repent.” GNB
Some translations completely misrepresent the thought, reading that Jesus was exalted so that an “opportunity” to repent could occur. LIVING/ IE/GNB This thought can in no way be derived from the language of the text. It is nothing more than the imposition of human understanding upon the text of Scripture.
“For to Give”
The word “give” comes from the Greek word dou/nai which means, “of one’s own accord to give something to someone, to his advantage, to bestow, give as a gift, to grant,” THAYER and “to give, grant, allow, permit.” UBS
In this case, what is “given” is not an opportunity. The gift is specified in very particular language: meta,noian (meta-noi-an). There is no question about the meaning of this word. First, it is a noun, not a verb. The root meaning of the word is “a change of mind.” Lexically, as used here, it means “to give the ability to repent, or cause him to repent” THAYER Other lexical meanings include, “a change of mind leading to change of behavior,” FRIBERG “change of heart, turning from one’s sins, change of way,” UBS “to change one's way of life as the result of a complete change of thought and attitude with regard to sin and righteousness,” LOUW-NIDA and “turning about, lit. ‘change of ming.’” GINGRICH
Repentance involves both an inward and outward change – a change of thought, and a change of conduct. This is not something that is achieved by the employment of natural aptitudes – disciple, diligence, effort, etc. This is associated with having a new heart. Under the Old Covenant the inspired prophet Ezekiel thundered this challenge: “Cast away from you all your transgressions, whereby ye have transgressed; and make you a new heart and a new spirit: for why will ye die, O house of Israel?” (Ezek 18:31). This is similar to a word Moses spoke to Israel during his valedictory address: “Circumcise therefore the foreskin of your heart, and be no more stiffnecked” (Deut 10:16).
That these requirements could not be achieved in the energy of “the natural man” became evident, as both Moses and Ezekiel declared God would do these things. Moses promised, “And the LORD thy God will circumcise thine heart, and the heart of thy seed, to love the LORD thy God with all thine heart, and with all thy soul, that thou mayest live” (Deut 30:6). Ezekiel promised, “A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh” (Ezek 36:26).
When the enthroned Savior gives repentance, it is the opening of the door for the accomplishing of the promises of both Moses and Ezekiel. Men can no more repent of themselves than they can circumcise their own hearts, or make a new heart for themselves. If men could do such things, this would contradict the word revealed in Job: “Who can bring a clean thing out of an unclean? not one” (Job 14:4). David knew this was the case, as evidenced by his penitential prayer: “Create in me a clean heart, O God; and renew a right spirit within me” (Psa 51:10).
Now, Peter declares that Jesus has been exalted to be a Prince and a Savior in order to “give repentance.” Why could it not be given before? Why was it not enough to command that men repent. The answer ought to be obvious, yet it has been obscured by the vain reasoning of men.
Commands to Repent Were Rare Before Jesus, Even Though the Need to Repent Was Great
Let it be clear that before Jesus, the command to “repent” was given – although there are only few such commands in all of Moses and the Prophets.
➪ The King James Version contains two: “Therefore say unto the house of Israel, Thus saith the Lord GOD; Repent, and turn yourselves from your idols; and turn away your faces from all your abominations” (Ezek 14:6). “Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord GOD. Repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin” (Ezek 18:30).
➪ The New King James Version, in addition to the ones listed above, contains one more : “They said, 'Repent [‘turn again’ KJV] now everyone of his evil way and his evil doings, and dwell in the land that the LORD has given to you and your fathers forever and ever” (Jer 25:5).
➪ In addition to the first two mentioned, the New American Standard Bible and NIV adds the following: “‘For I have no pleasure in the death of anyone who dies,’ declares the Lord GOD. ‘Therefore, repent [‘turn’ KJV] and live’” (Ezek 18:32).
These examples are representative of the majority of Versions, both literal and paraphrased.
The Law Contained No Commandment to “Repent”
There was no commandment in the Law of Moses to “Repent” – not so much as one! Moses delivered two words concerning the people turning to the Lord; “When thou art in tribulation, and all these things are come upon thee, even in the latter days, if thou turn to the LORD thy God, and shalt be obedient unto his voice” (Deut 4:30). “If thou shalt hearken unto the voice of the LORD thy God, to keep his commandments and his statutes which are written in this book of the law, and if thou turn unto the LORD thy God with all thine heart, and with all thy soul” (Deut 30:10).
Once Moses told the people, “Circumcise therefore the foreskin of your heart, and be no more stiffnecked” (Deut 10:16). That word, in fact, equated to repentance – yet no one fulfilled it. That is why Moses also promised the people God, in view of their inability to do this, would Himself circumcise their hearts. “And the LORD thy God will circumcise thine heart, and the heart of thy seed, to love the LORD thy God with all thine heart, and with all thy soul, that thou mayest live” (Deut 30:6).
A Defiled Heart Cannot Be Changed By the One Possessing It
Repentance fundamentally involves a change of heart and mind. Such a change, however, cannot be accomplished by the one requiring the change, for sin defiles the whole man. The prophet Jeremiah stated the case this way. “Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil” (Jer 13:23). The Amplified Bible reads, “Can the Ethiopian change his skin or the leopard his spots? Then also can you do good who are accustomed and taught [even trained] to do evil.” The point is that man cannot change is own nature – and repentance requires such a change!
Doctrinally speaking, if men could have repented on their own, they could have circumcised their own hearts, and made themselves a new heart. The commands to do all three of them were, like the Law itself, intended to confirm man’s total and absolute spiritual impotence. When men sinned and fell into a state wherein they continually “come short of the glory of God,” they entered a condition where it was necessary to be “born again.” Now, they must be enabled from outside themselves to do what is required of them.
If there is any doubt about this 1,500 years of exacting Law under the Old Covenant confirmed that no man could rectify his own situation, redeem himself, or successfully rid himself of sin.
What Was Necessary?
In order for men to change or be changed, the matter of sin had to be satisfactorily addressed. Under the Law, or the Old Covenant, sin was never really addressed – it was only pointed out, but, nothing was ever really done about it. We know this is the case because of the effects of the Law. To name only one of them, consider the highest point of Jewish ceremony – the Day of Atonement. Here was an entire day devoted to the matter of sin. Multiple sacrifices were offered, the high priest was allowed to come into the Holy of Holies – or Most Holy Place – a single time in each year. In addition to the sacrifices, elaborate procedures were put into place. The sixteenth chapter of Leviticus provides us with the details of this day
➪ The high priest adorned himself with special clothes (v 4 ).
➪ The selection of a bullock, two goats, and a ram for sacrifices (vs 3,5).
➪ The high priest offered the bullock for a sin offering for himself, for an atonement for himself and his house (vs 6,11).
➪ By the casting of lots, a selection was made between the two goats – one would be presented as a sin offering, and one would be a scape goat, to bear the sins of the people (vs 8-10)
➪ This ceremony involved the burning of incense (vs 12-13).
➪ It required sprinkling of blood of the bullock on the mercy seat (v 14).
➪ There was a sacrifice of the goat selected for the sin offering (v 15a).
➪ The blood of the goat was sprinkled upon the mercy seat (v 15b).
➪ An atonement was made for the holy place and the tabernacle (vs 16-17).
➪ An atonement was made for the brazen altar, sprinkling the blood of the bullock and the goat upon it (v 18-20).
➪ The high priest confessed the sins over a living goat, then releasing it in a “land not inhabited” (vs 21-22).
➪ There were various washings (vs 23-24, 28).
➪ The high priest burned the fat of the sin offering upon the altar (v 25).
➪ The skins, flesh, and dung of the sacrifices were burned (V 27).
➪ The person burning the skins, flesh, and dung washed his clothes and bathed his flesh (v 28).
➪ There was a sanctification of the sanctuary, tabernacle, altar, priests, and people (v 30-33).
Would this elaborate procedure, ordained by God, have an affect upon the people? Would their sins be remitted, or their conscience be purged? The Scriptures leave no doubt about this matter. “For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins. But in those sacrifices there is a remembrance again made of sins every year” (Heb 10:1-3). Rather than removing sin, the day of atonement – Israel’s highest day – actually stirred up the recollection of sin, defiling the conscience: “But [as it is] these sacrifices annually bring a fresh remembrance of sins [to be atoned for].” AMPLIFIED
It was precisely for this reason that God could not, in the sense of the New Covenant provision, “give” men repentance. Sin had not really been dealt with. It had not actually been removed, and therefore the conscience could not be cleansed, or purged.
Sin In Its Entirety Done Away
First, sin in its entirety had to be “put away” (Heb 9:26) in order to make it right for men to be given repentance. God could not forgive what, in fact, still remained. This is why God provided His own Lamb, who would “taketh away the sin of the world” (John 1:29). In His death Jesus “put away sin” (Heb 9:26), finishing transgression, and making an end of sin (Dan 9:24). He “destroyed the works of the devil” (1 John 3:5), thereby making it right for God to justify sinners. Therefore it is written, “Whom God hath set forth to be a propitiation through faith in His blood, to declare His righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say, at this time His righteousness: that He might be just, and the justifier of him which believeth in Jesus” (Rom 3:25-26).
Now, the Exalted Christ Gives Repentance to the People
Now, because sin has been done away, and Jesus has been exalted to be “above all” (Eph 1:21), repentance can be given to men. Furthermore, Jesus Himself is the One who gives it. Peter boldly affirms that this is why Jesus has been exalted – “in order to grant repentance.” AMPLIFIED He declares that this is why Jesus is now “Prince and Savior” – “to grant repentance.” NAS
TO GIVE FORGIVENESS OF SINS
“ . . . and forgiveness of sins.” Other versions read, “remission of sins,” ASV “and to forgive their sins,” GWN “and be forgiven,” NLT “to bestow forgiveness and release from sin,” AMPLIFIED and “and be forgiven.” CEV
The word “forgiveness” comes from a word meaning, “release, as from bondage, forgiveness, pardon,” THAYER “captivity release, liberation, deliverance, debt cancellation, pardon, cancellation of guilt,” FRIBERG “to remove the guilt resulting from wrongdoing” LOUW-NIDA “discharge from a bond,” LIDDELL-SCOTT “cancellation of a punishment, or guilt.” GINGRICH
There is, in my judgement, an enormous amount of folklore these days concerning forgiveness. Perhaps you have heard someone speak of being forgiven by God, but not being able to forgive oneself. This is nothing more than psychological babble, and there is no place for it in the body of Christ – or anywhere else, for that matter.
Forgiveness must be seen against the backdrop of the effects of sin, for it deals directly with those effects. When sin is committed, God is offended, for sin contradicts His nature as well as His law.
➪ REBELLION. Iniquity is rebellion expressed, and stubbornness personified – and both expressions are hated by God.
➪ INDEBTEDNESS. Sin also creates a debt to God, for an attempt has been made to rob Him of His glory. The affection of the heart which belonged to Him was devoted to something else, and God was, in a sense robbed – although nothing was taken from His Person or character.
➪ BONDAGE. The sinner also enters into a state of bondage, from which it is impossible for him to extricate himself.
➪ THE CONSCIENCE. This also includes the defilement of the conscience of the sinner.
In fact, none of these conditions can be diminished, corrected, or removed by the transgressor.
In forgiveness, God remembers the sin no more (Heb 8:12). From the standpoint of the record, all indebtedness is removed and the bill is cancelled (1 Tim 2:6). The individual is consequently freed from both the guilt and the power of sin (Rom 6:18).
These realities have an impact upon the one who is actually forgiven.
➪ First, the conscience is purged, and no longer condemns the individual (Heb 9:14; 10:22).
➪ Second, there is also an access to God granted, which was formerly removed because of transgression (Rom 5:2; Eph 2:18; 3:12).
➪ Third, a condition is also introduced in which the person is no longer indebted to sin, and is under no irresistible compulsion to continue in it (Rom 6:6-7,12,14; 8:12).
The “remission of sin” (Acts 2:38; Rom 3:25) includes the purging, or cleansing, of the conscience. In fact, our baptism into Christ is referred to as the means through which a “good conscience” is appropriated (1 Pet 3:21). There really is no such thing as knowing you have been forgiven God, yet being unable to forgive yourself. A condemning conscience and the forgiveness of sins cannot be joined together. When Jesus gives “forgiveness of sins” the recipient, unlike those who labored under the Law and its inferior sacrifices, has “no more conscience of sins” (Heb 10:2).
This does not mean the forgiven one no longer recalls that he had sinned. Paul had a vivid memory of his past sin: “I persecuted this way unto the death. . . I persecuted them even unto strange cities . . . I persecuted the church of God . . . I persecuted the church of God and wasted it . . . And when the blood of thy martyr Stephen was shed, I also was standing by, and consenting unto his death, and kept the raiment of them that slew him” (Acts 22:4,20; 26:11; 1 Cor 15:9; Gal 1:13). However, this was not the testimony of a defiled conscience, but was rather the expression of a purified heart.
Tie Remission to the Right Thing
There is something flawed in associating forgiveness only with doing something. To be sure, there are things to be done, and they cannot be ignored. After what is to be required is actually done, forgiveness still has to be given.
➪ Repentance and baptism (Acts 2:38).
➪ Baptism (Acts 22:16).
➪ Believing in Jesus (Acts 10:43; 13:39).
➪ Confessing our sins (1 John 1:9).
Notwithstanding the necessity of this obedience, these things cannot be the focus of our confidence. Our faith is in Jesus Christ, the One who GIVES forgiveness to the people!
Unfortunate Translations
Some Versions read that Jesus was exalted so that men could repent and be forgiven – that is, given the opportunity to do so. Here are some of those Versions.
➪ “ . . . so the people of Israel would repent of their sins and be forgiven.” NLT
➪ “ . . . so that the people of Israel would have an opportunity for repentance, and for their sins to be forgiven.” LIVING
➪ “ . . . so that Israel could have the opportunity to change their hearts. Then God could forgive their sins.” IE
➪ “ . . . so that the people of Israel would turn back to him and be forgiven.” CEV
These are a total misrepresentation of the text and reflect the flawed theology of the compilers of the versions in question.
TO ISRAEL
“ . . . to Israel . . .” Other versions read, “the people of Israel,” GWN
For those unacquainted with the New Covenant, it may sound peculiar that Jesus was exalted by God’s right hand to give repentance and forgiveness of sins to Israel. The benefits of Christ’s ministry are not intended to be limited to Israel, as Peter himself proclaimed on the day of Pentecost. “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). However, the promise of a Savior was given to Israel, and “salvation is of the Jews” (John 4:22). A brief rehearsal of the divine reasoning on this matter will suffice to clarify it.
➪ The whole world is blessed through the Seed of Abraham (Gen 22:18; Acts 3:25).
➪ The promise of the Messiah was to come through Abraham, the progenitor of the Jewish race – “the father of circumcision” (Rom 4:9-12).
➪ Jesus is the “the Son of Abraham” (Matt 1:1).
➪ In His incarnation, Jesus took upon Himself “the seed of Abraham” (Heb 2:16).
➪ The New Covenant was made “with the house Israel and the house of Judah” (Jer 31:31; Heb 8:8). It is also said to have been made “with the house of Israel” (Heb 8:10).
➪ All of the Messianic promises pertained to “the Israelites” (Rom 9:4).
➪ The “fathers” (Abraham, Isaac, and Jacob), through whom the promise came, were all Israelites (Rom 9:5).
➪ Salvation is “of the Jews” (John 4:22).
➪ Israel is depicted as a natural olive tree into which the Gentiles, who are “wild by nature,” were grafted (Rom 11:24).
➪ The Israelites lineage is supporting the converted Gentiles, and they are partaking of the root and fatness of their tree, after they were “grafted in among them” (Rom 11:17).
➪ Prior to their conversion, Gentile believers were described as “aliens from the commonwealth of Israel, and strangers from the covenants of promise” (Eph 2:12-13). Now, however, these very people are “no more strangers and foreigners, but fellowcitizens with the saints” (Eph 2:19).
➪ In Christ, however, we have been brought near, and have been joined to the Israelites to make of the two “one new man” (Eph 2:14-17).
➪ Gentile believers are grafted in “among them,” and are partakers “with them” (Rom 11:17).
When Peter says that Jesus has been exalted to “give repentance to Israel and the forgiveness of sins,” he is declaring the fulfillment of the promise of the Messiah and the New Covenant – both of which were made to Israel. It is to be understood that the Jewish tree is here considered with its subsidiary branches which are, by the grace of God, grafted in among the natural branches.
Thu boasting is altogether excluded. The Jews cannot boast because they themselves crucified the “Prince of life.” The Gentiles cannot boast, because they have become a part of this marvelous salvation “contrary to nature” (Rom 11:24). Therefore we can say, “For God hath concluded them all in unbelief, that he might have mercy upon all. O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!” (Rom 11:32-33). Jew and Gentile owe it all to Jesus! Neither one was deserving of redemption. Both of them are recipients of mercy.
WE ARE HIS WITNESSES
“ 32a And we are His witnesses of these things . . . ”
Peter now appeals to two witnesses, for this is the Divine manner, for everything that has been revealed. The law established the principle, applying it to the enforcement of the death penalty. We find, however, that it was not limited to that application.
➪ THE LAW. “At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death” (Deut 17:6).
➪ THE LORD JESUS, #1. “But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established” (Matt 18:16).
➪ THE LORD JESUS, #2. “And yet if I judge, My judgment is true: for I am not alone, but I and the Father that sent Me. It is also written in your law, that the testimony of two men is true. I am one that bear witness of Myself, and the Father that sent Me beareth witness of Me” (John 8:16-18).
➪ PAUL, #1. “This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established” (2 Cor 13:1).
➪ PAUL, #2. “Against an elder receive not an accusation, but before two or three witnesses” (1 Tim 5:19).
A Proper Use of Scripture
Those who labor in the vineyard of the Lord are required to handle “accurately the word of truth” NASB (2 Tim 2:15). The matter of two or three witnesses is a case in point. The Law applied the rule to the enforcement of capital punishment. Jesus applied it to an approach to resolving a dispute between brethren. Jesus also applied it to the confirmation of His own Sonship. Paul applied it to dealing with a Corinthian situation on different occasion. He also applied it to the matter of receiving an accusation against an elder. In these you have classic examples of handling the Word of God correctly. Such handling requires that the basic intention of divine utterance be comprehended.
Peter now affirms that there are two witnesses to the truth of his word concerning Jesus Christ. First, the apostles themselves are witnesses – eye witnesses. Second, the Holy Spirit is the confirming witness that makes the Gospel irrefutable.
WE ARE HIS WITNESSES
“And we are His witnesses . . .” Other versions read, “we are witnesses,” NASB “we are the witnesses,” MRD “we are records,” PNT “we are His records,” TNT “We saw all of these things happen,” IE and “We are here to tell you about all this.” CEV
A witness is someone with firsthand knowledge of a matter, for so the word means: “as one who declares facts directly known to himself; (a) from firsthand knowledge or (b) from firsthand experience.” FRIBERG The knowledge acquired can be through revelation – i.e., independent of fleshly senses. It can also be something experienced through the senses of sight, touch, and hearing. In the case of the apostles, all of these apply.
From the standpoint of the senses, John confessed, “That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life; (For the life was manifested, and we have seen it, and bear witness, and show unto you that eternal life, which was with the Father, and was manifested unto us;) That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with His Son Jesus Christ” (1 John 1:1-3).
From the standpoint of revelation, they were having fellowship with both the Father and the Son (1 John 1:3). The Holy Spirit was also directing them into all truth (John 16:13a), recalling to their minds the words of Jesus (John 14:26), and showing them things to come (John 16:13b). The great mysteries related to the salvation of God were revealed to them through the Holy Spirit, constituting them true witnesses. As it is written: “Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit” (Eph 3:4-5).
“We Are His Witnesses”
Peter had also affirmed this on the day of Pentecost: “This Jesus hath God raised up, whereof we all are witnesses” (Acts 2:32). He said it again at the house of Cornelius: “And we are witnesses of all things which he did both in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree” (Acts 10:39). He also told the household of Cornelius that the risen Christ appeared “Not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with Him after he rose from the dead” (Acts 10:41).
Before He returned to heaven, Jesus told these men they would be His witnesses. “And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: And that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem. And ye are witnesses of these things” (Luke 24:46-48). “And ye also shall bear witness, because ye have been with Me from the beginning” (John 15:27). “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” (Acts 1:8).
Paul wrote that the message of God’s great salvation was first spoken by the Lord, then confirmed by those who had heard Him: “How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard Him” (Heb 2:3).
We learn several things about these witnesses from these texts – witnesses that were appointed.
➪ They were Christ’s witnesses.
➪ They saw the risen Christ, and heard Him speak.
➪ They were witnesses of His ministry prior to His death.
➪ They were witnesses chosen by God.
➪ They ate and drank with Him after He had risen from the dead.
➪ They were witnesses because they had been with Jesus from the beginning.
➪ They were witnesses because the Holy Spirit had come upon them.
➪ They were confirming witnesses, attesting to the words that Jesus spoke.
These, then, were credible witnesses. They only said what they had seen and heard. They were chosen by God, commissioned by Jesus, and empowered by the Holy Spirit. They could not possibly have any greater credentials than these.
No one else in Christ is a witness in the sense of the apostles. They stand unique among men, having received firsthand knowledge of the things contained in the Gospel. In their understanding of Christ and the Gospel, all other members of Christ’s body must begin with the words of the apostles. No additional or higher view of Christ and redemption will be made known independently of them. That is why they are referred to as “the foundation” upon which the church is built (Eph 2:20).
The Implication of This Fact
If this view of the apostles is true – and it is a revealed view – then it is a transgression of unspeakable magnitude for an extended ignorance of apostolic doctrine to exist within the professed church. How is it possible to believe on the Lord Jesus Christ and live unto Him while remaining willingly ignorant of the message of His ambassadors? Jesus Himself spoke of those who would believe on Him “through their word” (John 17:21). Jesus said to His disciples, “He that receiveth you receiveth Me” (Matt 10:40). And again, “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). And again, “Verily, verily, I say unto you, He that receiveth whomsoever I send receiveth Me; and he that receiveth Me receiveth Him that sent Me” (John 13:20).
What can be said of professing Christians who, after many years, are woefully ignorant of the teaching of Paul, Peter, and John? How is it that countless numbers of people within the professing church are unlearned in the epistles (Romans through Jude). Or, is there a person of sound mind who does not know that such ignorance so prevails within the professing church that is it mind boggling!
We are living in a generation that has rejected the witness of the apostles. It is accessible to them, but they have thrust it from them, just as surely as those in Antioch of Pisidia (Acts 13:46). Churches are not demanding that their preachers deliver apostolic doctrine. In so doing, they are classing themselves with the Jewish council of our text, who were forbidding the apostles to bear witness. It is a situation of such magnitude that there are no words to adequately describe it. It is totally inexcusable, because the God of heaven has made a way for the witness to be given, yet men have refused it, and “accumulate for themselves teachers in accordance to their own desires” NASB (2 Tim 4:3)
OF THESE THINGS
“ . . . of these things . . . ” Other versions read, “to these things,” NKJV “concerning these things,” GENEVA “of these events,” NET “to this,” NJB “as to these things,” WEYMOUTH “to these matters,” PHILLIPS “about all this,” CEV and “of these words.” EMTV
The apostles were not social reformers. They were not dispensers of domestic answers. They were not political
reactionists. Whatever they said on such matters was certainly true, but it was always secondary, and they made sure the people knew that was the case. Their accent was not on life in this world, but on things directly related to Jesus Christ – who He is, what he had done, and what He is doing. That was the heart and core of their message. It is what they emphasized, and accounted for the vast majority of their words.
“These things” specifically pertain to Christ’s death, resurrection, and enthronement. At some point, all “sound doctrine” ties into “these things” (1 Tim 1:10; 2 Tim 4:3; Tit 1:9; 2:1). If there are points or issues that do not have an essential and obvious association with Christ’s death, resurrection, or enthronement, then such teachings are, by default, and at the best, incidental. They cannot be allowed to become an emphasis, point of stress, or accent – no matter how critical they may appear. God has placed the theological exclamation mark after Jesus – and Jesus alone. Everything else is, at the very best, secondary, and it is possible that they are even further down the doctrinal ladder than that.
It ought to be noted that it is questionable that there are any valid experts, or skillful teachers, in Christ’s body who are not well acquainted with the implications of Christ’s death, resurrection, and exaltation. I do not know how it is possible to establish that anyone in Christ has in any way excelled if these things are not known. If the catalyst to true excellence is absent, it is not possible for excellence to exist.
We know this is the case because growth – which is the path to real excellence – has directly to do with Jesus Himself. “But speaking the truth in love, may grow up into Him in all things, which is the head, even Christ” (Eph 4:15). This is also associated with the knowledge of Him, or acquaintance and familiarity with Him. As it is written, “But grow in grace, and in the knowledge of our Lord and Savior Jesus Christ” (2 Pet 3:18). This “knowledge” has very much to do with the “apostles’ doctrine,” for therein is contained the required elements for spiritual growth. There is nothing – absolutely nothing – that can be known of Jesus independently of “the doctrine of Christ” (Heb 6:1; 2 John 1:9). Properly perceived, “doctrine” is teaching, or the communication of the mind of the Lord in words. Doctrine cannot be perceived by the emotion, or intuition, or feeling. It also integrates with perception or understanding, which is the engine of effective motivation, being directly related to faith – i.e., “by faith we understand” (Heb 11:3). Faith does come “by hearing” – the communication of the truth of God in words (Rom 10:17).
Satisfactory Resolutions
Furthermore, there are no satisfactory resolutions of any issue that do not directly relate to Christ’s death, resurrection, and enthronement – “these things.” Those who, in the name of Christ, are marketing tips, procedural secrets, and various fleshly routines, have no place in the body of Christ. They are spokesmen for the world, not for God, being imposters in the church. We know this is the case because God is speaking to us “by His Son, whom He hath appointed Heir of all things, by whom also He made the worlds” (Heb 1:2). Whoever does not speak in concert with what Jesus said cannot be from Him. He cannot be represented by anyone who speaks differently than He did, o r places the accent where He did not place it.
We have a remarkable record of the teachings of Jesus in the Gospels. That revelation contains no word from Jesus that addressed the issues of His day as men are prone to do today. That record, joined together with the personal presence and words of Jesus Himself, comprised “the things” of which the apostles were witnesses. Their teaching was within the perimeter of Jesus.
THE HOLY SPIRIT IS A WITNESS
“ 32b . . . and so is also the Holy Ghost . . . ” Other versions read, “and so also is the Holy Spirit,” NKJV “and so is the Holy Spirit,” NASB “and the Holy Spirit also,” DARBY “yea, and the Holy Ghost,” GENEVA “as is the Holy Spirit,” NAB “The Holy Spirit has shown you that we are telling you the truth!” IE “and the Holy Spirit is also,” AMPLIFIED and “we and the Holy Spirit.” GNB
The rule for establishing testimony is “two or three witnesses.” Technically, the apostles themselves, twelve in number, exceeded this requirement. Yet, that was not adequate for the occasion. There needed to be a witness from heaven, as there was in Jesus’ ministry. The Lord said of the attestation of Himself, “But I have greater witness than that of John: for 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. And the Father Himself, which hath sent Me, hath borne witness of Me” (John 5:36-37). There were three witnesses: John, Jesus’ his works, and the Father Himself. Jesus narrowed it down even further. “I am one that bear witness of Myself, and the Father that sent Me beareth witness of Me” (John 8:18).
When we are speaking of the Gospel of Christ, witnesses from both heaven and earth must be found – and they must be in total agreement. If heaven does not support what a man says in Jesus’ name, then it is not to be received. In this day of salvation, this has specific reference to the Word of God, or the Scriptures – in particular “the record God has given of His Son” (1 John 5:10).
Under the Old Covenant, this principle was stated this way: “To the law and to the testimony: if they speak not according to this word, it is because there is no light in them” (Isa 8:20). Therefore, those whose message cannot be confirmed by Divine testimony are unilluminated people – “there is no light in them.” They are, by default, walking in darkness. That is why they have a misplaced emphasis. They are not to be heard, but are to be abandoned, or left (Matt 15:14; Rom 16:17; 2 Tim 3:5). So far as the body of Christ is concerned, they are not worthy of a hearing.
The Spirit only bears witness to the truth, for He is “the Spirit of truth” (John 14:17); 15:26), and guides men “into all truth” (John 16:13). It is therefore Him that must validate the message. He will not corroborate a false message. Therefore, if His witness is missing, the message is not to be received.
Let me be clear on this matter. The message that the apostles were preaching, and the message of which the Holy Spirit bore witness, were the same message. There was not a variance between the witness of the apostles and the witness of the Holy Spirit. That itself is a most remarkable circumstance, for, by nature, men and the Spirit are fundamentally disagreed. This is because “the carnal mind is enmity against God” (Rom 8:7). Furthermore, “the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him; neither can he know them, because they are spiritually discerned” (1 Cor 2:14).
Notwithstanding this impossible circumstance, if the Holy Spirit can be found within men, they will no longer be at enmity with God. They will be able to receive the things of the Spirit of God, and discern them. This is precisely what had happened to the apostles. They had been empowered by the Person of the Holy Spirit to speak in strict comportment with His mind – just as Jesus had promised (Acts 1:8).
From this, we gain some understanding of the witness of the Holy Spirit – what He is testifying, or speaking about. Peter had been speaking about Jesus Christ, particularly of His death (Acts 2:23,36; 3:13-15; 4:10; 5:20), resurrection (Acts 2:24,32; 3:15,26; 4:10; 5:30), and exaltation (Acts 2:30-31,33; 3:13; 4:11-12; 5:31).
Jesus said that when the Holy Spirit came, He would not speak concerning Himself, but would testify of the Christ. “But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, He shall testify of Me” (John 15:26). And again, “Howbeit when He, the Spirit of truth, is come, He will guide you into all truth: for He shall not speak of Himself; but whatsoever He shall hear, that shall he speak: and He will show you things to come. He shall glorify Me: for He shall receive of Mine, and shall show it unto you. All things that the Father hath are Mine: therefore said I, that He shall take of Mine, and shall show it unto you” (John 16:13-15).
Those, therefore, who preach a Gospel that emphasizes the Holy Spirit are preaching an erroneous Gospel – “another Gospel” (2 Cor 11:4; Gal 1:6). If the Holy Spirit, according to Christ’s own word, “will not speak on His own,” how could He possibly bless a Gospel that is primarily about Him instead of the One whom the Spirit is expounding? That is not even to mention the more absurd gospels that center in health, wealth, prosperity, successful living, dietary practices, various forms of philanthropy, etc. Such gospels may very well be supported by statistics, the writings of men, social analysts, and experts in human behavior. However, the Holy Spirit will not bear witness to them, confirm them, or persuade men that they are true.
In our text, however, the apostles and the Spirit were witnessing the same thing. The apostles drew the same conclusion that the Spirit did, that men ought to repent and obtain the remission of sins. Knowing that these were absolutely essential, yet totally beyond the reach of the natural man, the apostles declared that Jesus had been exalted to give them both. In this declaration they were fulfilling the word of the Lord Jesus, “that repentance and remission of sins should be preached in His name” (Luke 24:47).
How is it that repentance and remission of sins can be preached? Ordinarily, men would think of these as things to be exhorted or commanded, not preached, proclaimed, heralded, or published. The answer is found the preaching referenced in this text: “Him hath God exalted with His right hand to be a Prince and a Savior, for to give repentance to Israel, and forgiveness of sins” (Acts 5:31). That is the preaching to which Jesus referred. This does not mean men are not to be commanded to repent and be baptized in the name of Jesus for the remission of sins (Acts 2:38). It does mean that the fact that Jesus has been exalted to give both of those to men provides the incentive to “call upon the name of the Lord.”
The reality of repentance and the remission of sins is strictly owing to Jesus being exalted for the purpose giving them. Their origin, experience, and effectiveness cannot be ultimately traced to the human will. For those who experiencing repentance and forgiveness, the Spirit will confirm this is true.
THE SPIRIT IS GIVEN TO THOSE WHO OBEY JESUS
“ 32c . . . whom God hath given to them that obey Him.”
While there remains much confusion in our time concerning the gift of the Holy Spirit, those who are taught by the Spirit will not allow such ignorance to either rise or be sustained. In actuality, confusion concerning the Holy Spirit is either owing to His absence, or to Him being quenched or grieved.
Peter will now associate the witness of the Holy Spirit with His indwelling. That is, His testimony is realized from within. His testimony – the one of which Peter now speaks – is not an overt one. It is not one of sensation, sight, or feeling. The effectiveness of Christ’s death, the reality of His exaltation, and His post-exaltation activities be confirmed by neither sight nor touch. There is no fleshly sensation or feeling that can validate these realities. I say these things because Peter is declaring that the Holy Spirit also witnesses to the truth of what He has been affirming about Jesus.
I fear that very much of what is being said in our time about the Holy Spirit has little to do with Christ’s death and exaltation. However, the real ministry of the Spirit has everything to do with them. Now, inspired Peter will identify the Holy Spirit with people, and declare what preceded that identity.
WHOM GOD HATH GIVEN
“ . . . whom God hath given . . .” Other versions read, “whom God has given,” NKJV “whom God giveth,” MRD “whom God gave,” YLT “who is given by God,” LIVING “Whom God has bestowed,” AMPLIFIED “which God gives,” PHILLIPS and “who is God's gift. CEV
The words “hath given” come from a single Greek word – e;dwken (ed-ok-ev). Etymologically, this word is defined as a “verb indicative aorist active 3rd person singular.” GINGRICH Broken down, that means the following.
➪ The giving of the Spirit is something that a Person does – it is not something that occurs automatically, or without some personal intervention (verb).
➪ It indicates a particular deed or denoted act – that is, this is not a general condition, but a specific one (indicative).
➪ It refers to something that actually takes place – an experience. This is not speaking of what can be given, but what IS given (aorist).
➪ It is something characterized by action, as compared to a mere contemplation or speculation. This is not an idea, but the declaration of a very real human experience (active).
➪ This truth is being spoken by someone other than the One giving the gift, and in reference to those who receive it, not in reference to himself alone (3rd person).
➪ This also refers to something that takes place in individuals, as compared with groups (singular).
“Whom”
The word “Whom” further confirms that the Holy Spirit is a Person, not a mere force or form of impersonal power – like gravity, centrifugal force, etc. The Holy Spirit is consistently portrayed in association with Personality and intelligence.;
➪ The Spirit can be “grieved” (Eph 4:30).
➪ The “mind of the Spirit” (Rom 8:27).
➪ He testifies (John 15:26).
➪ He reveals (Eph 1:17).
➪ He bears witness with our spirit (Rom 8:16).
➪ He intercedes for us (Rom 8:26-27).
➪ He speaks (Acts 13:2).
➪ He leads (Rom 8:13-14).
➪ He searches out the deep things of God (1 Cor 2:10).
➪ He enables the redeemed to know the things God has prepared for those who love Him (1 Cor 2:12).
➪ He washes, sanctifies, and justifies (1 Cor 6:11).
➪ He gives the “word of wisdom” and “the word of knowledge” (1 Cor 12:8).
➪ He is characterized by “ministry” (2 Cor 3:8).
➪ He causes progressive change in those who are in Christ (2 Cor 3:18).
➪ He causes intelligent cries in the elect (Gal 4:6).
➪ He sheds the love of God abroad in our hearts (Rom 5:5).
➪ His power enables men to abound in hope (Rom 15:13).
➪ A person can lie to the Holy Spirit (Acts 5:3).
➪ The Holy Spirit evaluates what is good (Acts 15:28).
These will suffice to confirm the nature of the Spirit’s person, character and work within. They also confirm the matters with which the Spirit is concerned.
“Hath Given”
On the day of Pentecost, Peter spoke of the Holy Spirit as someone to be received: “ye SHALL receive the gift of the Holy Spirit” (2:38). Now, however, he speaks of the Spirit as a gift that has already been given. This narrows down the persons to whom the confirming witness of the Spirit is given. Those who have received the Holy Spirit will know what he is talking about. Others will not.
TO THEM THAT OBEY HIM
“ . . . to them that obey Him.” Other versions read, “those who obey Him,” NKJV “those who keep His laws,” BBE “them that believe in Him,” MRD “those obeying Him,” YLT “those who obeyed Him,” IE “those who keep on obeying Him,” ISV “those who practice obedience,” WILLIAMS “those who obey His commands,” PHILLIPS “the ones obeying Him,” ALT “everyone who obeys God,” CEV and “all that obey Him.” DOUAY
“Obey” is used here in the sense of the New Covenant – interpreted under grace, not law. Under the Law itself, obedience was not associated with faith, for “the law is not based on faith,” NIV or “the Law does not rest on faith [does not require faith, has nothing to do with faith]” AMPLIFIED (Gal 3:12).
In Christ, obedience has three notable qualities, clearly distinguishing it from the administration of the Law.
➪ In Christ, obedience proceeds from faith. Therefore it is called referred to as “the obedience to the faith,” or, “the obedience that comes from faith” NIV (Rom 16:26; 1:5). This kind of obedience was first found in Abraham, of who, it is written, “By faith Abraham . . . obeyed” (Heb 11:8).
➪ The obedience of the saints is traced to the influence of the Holy Spirit Himself. “Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently” (1 Pet 1:22). And again, “Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied” (1 Pet 1:2).
➪ Among the saints, obedience is also rendered from the heart, for the people have been made “willing” in the day of Christ’s power (Psa 110:3). As it is written, “But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you” (Rom 6:17).
Here, the word “obey” is very significant. The word itself is translated from the Greek word peiqarcou/sin (pie-tharx-oosin). Lexically, the word means, “to obey a ruler or authority . . . be obedient . . . hearken to one advising something,” THAYER “listen to,” UBS “to submit to authority or reason by obeying,” LOUW-NIDA and “be obedient.” GINGRICH The English word “obey” (which is assumed in the Greek definition) means “to follow commands or guidance; to conform to or comply with . . . to behave obediently.” MERRIAM-WEBSTER
This kind of obedience is not attended with recalcitrance or a hesitancy to do what is commanded. It is not obeying with teeth and fist clinched, desiring to do otherwise. It is not yielding to the will of another simply to avoid pain and sorrow. This is obedience that gladly yields to the Lord. As it is written, “Then they that gladly received his word were baptized” (Acts 2:41).
But there is something else about this word that is noteworthy. From the standpoint of the rules of language, this word is in the following mood: verb participle present active dative. That is, it is:
➪ Something that is done (verb).
➪ Obedience that is genuine, combining action with will (participle).
➪ Obedience that continues (present active).
➪ Obedience that is intentional and directed toward the Lord (dative).
The particular obedience of which Peter speaks is what attends coming into Christ in the first place – initial obedience. But that obedience does not end there. Rather, it commences when we are baptized into Christ, and continues throughout the life of the saved. Doctrinally it would be stated like this: “As ye have therefore received Christ Jesus the Lord, so walk ye in Him” (Col 2:6). A description of this kind of obedience is provided in the book of Phillipians. “Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling” (Phil 2:12).
Our text states that God has given the Holy Spirit to those who have obeyed HIM – not the church, but HIM! This is the kind of obedience produced by faith. It is also the kind that continues on. It is not our business to determine all of the people who possess this kind of obedience – which is the ONLY kind God accepts. The point here is that the Lord knows who is in this category, and never fails to give them His Holy Spirit.
Knowing that this promise was true, Peter spoke to those who were convicted on the day of Pentecost, promising that if they would obey God, they would receive the Holy Spirit. “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost” (Acts 2:38). He then testified that this was the same Spirit the disciples had received, which was also promised by Joel. “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). The promise, as I have said, was delivered by Joel: “I will pour out My Spirit” (Joel 2:28; Acts 2:16-18).
What shall we say, then, of those who affirm one can be saved and yet not have the Holy Spirit? What of the doctrine that states that receiving the Holy Spirit is apart from salvation itself? Such teaching is simply not true. It is the result of a rather significant theological tapestry that has been woven completely with the reasoning of men.
Ponder how clearly God has spoken about the matter of giving His Holy Spirit to all of His children.
➪ “And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us” (Rom 5:5).
➪ “Who hath also sealed us, and given the earnest of the Spirit in our hearts” (2 Cor 1:22).
➪ “Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit” (2 Cor 5:5).
➪ “And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father” (Gal 4:6).
➪ “He therefore that despiseth, despiseth not man, but God, who hath also given unto us His Holy Spirit” (1 Thess 4:8).
➪ “And he that keepeth His commandments dwelleth in Him, and He in him. And hereby we know that He abideth in us, by the Spirit which he hath given us” (1 John 3:24).
➪ “Hereby know we that we dwell in Him, and He in us, because He hath given us of his Spirit” (1 John 4:13).
It is this Spirit that confirms what the Gospel declares concerning Christ’s death, resurrection, and exaltation. He powerfully applies the truth to our hearts so that we know our sins are forgiven. He persuades us that we have been raised together with Him, and enjoy “the power of His resurrection.” He convinces our hearts that Jesus is the head over all things, and that there is no need to fear man, whose breath is in his nostrils.
It is tragic beyond description that many believers have been robbed of this witness because they have heard and embraced “another gospel.” The real Gospel is the truth which, when known, makes men free.
THEY WERE CUT TO THE HEART
“ 33 When they heard that, they were cut to the heart, and took counsel to slay them.”
Surely the wonderful thoughts expressed by Peter will melt the stony hearts of the Jewish council. He had spoken similarly to those on the day of Pentecost, and 3,000 “gladly received” the word. Earlier, in the Temple, he had again spoken such words, and 5,000 men believed. Surely the Gospel will also do a work on these men.
CUT TO THE HEART
“When they heard that, they were cut to the heart . . .” Other versions read, “When they heard this, they were furious,” NKJV “But when they heard this, they were cut to the quick,” NASB “When they heard this, they were enraged,” NRSV “And when they heard these things, they burned with indignation,” MRD “they became infuriated,” NAB “And when they heard that, they clave asunder,” PNT “they became very angry,” IE “Infuriated at getting this answer,” WEYMOUTH “Now when they heard this, they were cut to the heart and infuriated,” AMPLIFIED and “But hearing, they were cut through [fig., infuriated].” ALT
The same word that brings consolation to humble and contrite hearts – the very same word – is “like a hammer that breaketh the rock in pieces?” to hard-hearted people (Jer 23:29). Jesus is the Stone upon which men can fall and be broken, in order that God might recreate them. This same Jesus, however, is the Stone that will “grind. . . to powder” those who refuse to receive Him (Matt 21:44). True Gospel preachers are “a sweet savor of Christ in them that are saved AND in them that perish.” In one they promote life, and in the other they promote death. As it is written, “To the one we are the savor of death unto death; and to the other the savor of life unto life. And who is sufficient for these things?” (2 Cor 2:16).
For some, this is too difficult to assimilate. After all, they reason, God “is not willing that any should perish, but that all should come to repentance” (2 Pet 3:9). Of course, they pass over the fact that Peter is speaking about God’s longsuffering toward His own people, for, says he, “the Lord is not slack concerning His promise . . . but is longsuffering to usward, not willing . . .” It is quite true that elsewhere it is written that God “will have all men to be saved, and to come unto the knowledge of the truth” (1 Tim 2:4). This is the motivation for the saints praying earnestly “for all that are in authority; that we might lead a quiet and peaceable life in all godliness and honesty” (verse 2).
The point to be seen here is that while we desire the salvation of all men, we are naive about the matter. There are those who are perishing, whose situation is actually worsened when they hear the Gospel. In such cases, they go from “death unto death.” That is the kind of people that Peter is facing. Yet, he does not diminish the powerful Gospel he is preaching, or tailor it so it will not be offensive to these men. Instead, he lets the Gospel do its work, preaching it without compromise, while holding out the Gospel scepter to those with honest and good hearts.
It is this uncompromising approach that causes these wicked men to reveal their real character. Their response is pushed out of them by the words Peter has delivered.
Notice the difference between these men and those who gladly received the word on the day of Pentecost. These men were “cut to the heart.” On Pentecost, the people are “pricked in their heart” (2:37).
➪ The word “pricked” comes from a word meaning, “To prick, pierce; metaphorically, to pain the mind sharply, agitate it vehemently: used especially of the emotion of sorrow.” THAYER In this case, the meaning is that what the people heard produced great sorrow, regret, and grief over what they had done. Therefore, they aggressively sought a remedy: “What shall we do?”
➪ The word “cut,” as used in this text, comes from a word meaning, “to saw asunder or in twain, to divide by a saw,” THAYER and “strictly divide with a saw; hence cut to the quick, infuriate; only passive in the NT be infuriated, be enraged.” FRIBERG
Those who were “pricked in their hearts” became sorrowful over their transgression, called upon the name of the Lord, and experienced recovery and a new heart. The council heard of the same Jesus, were “cut to the heart,” became spiritually disoriented, and sought to kill the ones delivering the message. Like a two edged sword, the Word pierced into their inner most being, dividing asunder (Heb 4:12), or sawing in two their hearts, so that their corrupt thoughts spilled out to their own condemnation.
It is ever true that the same Gospel brings out the honesty and goodness of tender hearts, while it also brings out the corruption and depravity of wicked hearts. There is not a special Gospel to be delivered to those who love darkness rather than light. It is the same Gospel that is delivered to them, causing their depravity to surface.
In view of this circumstance, you can see the seriousness of toning down the Gospel, or ignoring it altogether, in order to avoid offending men. Such approaches deliberately avoid the divinely appointed means of distinguishing those with honest and good hearts from those who lack them.
Jesus taught that the means of distinguishing the conditions of the heart was the sowing of the Word – particularly the Gospel. The response of men to that Gospel tells what they really are, all appearance notwithstanding.
TOOK COUNSEL TO SLAY THEM
“ . . . and took counsel to slay them.” Other versions read, “and plotted to kill them,” NKJV “and were intending to slay them,” NASB “and wanted to put them to death,” NIV “and wanted to kill them,” NRSV “and minded to slay them,” ASV “and had a mind to put them to death,” BBE “and they thought to put them to death,” DOUAY “and thought of putting them to death,” MRD “and decided to kill them,” NLT “and sought means to slay them,” PNT “and were taking counsel to slay them,” YLT “They started to make plans to kill the apostles,” IE “they were disposed to kill the Apostles,” WEYMOUTH and “and began plotting to execute them.” ALT
How wicked and malicious can men get who do not receive the Gospel? What kind of capacity is there in men to try and rid themselves of those who deliver a message that condemns sin, yet offers salvation in the name of Jesus? Some might be disposed to think that a cultured people with good laws and a strong religious persuasion would be exempt from such malicious conduct toward the righteous.
There is no need to speculate about this matter, for we have an inspired historical record before us. Some of these very people had plotted and carried out the death of the Lord Jesus Christ, who was truth incarnate, and in whom the fulness of the Godhead dwells bodily. Now they conspire to kill the apostles, seeking means to carry out that wicked desire.
These were not barbaric Romans, accustomed to the blood baths of the gladiators, beholding men being killed as a form of entertainment. They were not idolaters like the worshipers of the idol Molech (Lev 18:21). Instead, these were the people who had been chosen and cultured by God Himself. They had received a superior Law, yet had not learned from it. Of that law Moses said, “And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day?” (Deut 4:8). Yet, at the announcement of the “wonderful works of God” – the very God who had given them their Law – their hearts had boiled over with anger, and they sought to put the messengers to death.
Jesus once told that generation of leaders, “Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets” (Matt 23:31). Later, Stephen would say of them, “Which of the prophets have not your fathers persecuted? and they have slain them which showed before of the coming of the Just One; of whom ye have been now the betrayers and murderers” (Acts 7:52). Still later, Paul also said of them, “Who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men” (1 Thess 2:15).
Let no man question what sin does to the hearts of people, or the depths to which they can sink when under the control of the wicked one. Jesus said to the leaders of His day, “Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it” (John 8:44). In that word we have a revelation of the “bottomless pit” of human nature. That is reason enough to crucify the flesh, with its affections and lusts, and put on the whole armor of God.
CONCLUSION
When the Holy Child Jesus was brought to the Temple, to be dedicated according to the Law, aged Simeon pronounced a prophesy over Him. It was a word that is not often heard to day, but it still holds true, for Simeon was moved by the Holy Spirit to speak it. “Behold, this Child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against . . . that the thoughts of many hearts may be revealed” (Luke 2:34-35). Other versions read, “appointed for the fall and rise of many in Israel, and for a sign to be opposed . . . that thoughts from many hearts may be revealed” NASB “This child is destined to cause the falling and rising of many in Israel, so that the thoughts of many hearts may be revealed” NIV and “this child will be the cause of the downfall and the lifting up of great numbers of people in Israel, and he will be a sign against which hard words will be said . . . so that the secret thoughts of men may come to light” BBE
This passage is a sterling example of the fulfillment of this prophesy. To be sure, the Lord Jesus Christ is “the Savior of the world” (John 4:42; 1 John 4:14). However, in the process of being the Savior, another ministry was also fulfilled. He is the Point at which the destiny of men is determined. It is through Him that hearts are revealed and intentions are made known. Hard hearts are revealed through Him as well as tender ones. This is not something that simply occurred – it is an appointed ministry, and we should not be surprised to see it taking place. Jesus has been “set,” KJV “appointed,” NASB and “destined” BBE for both the rising and falling of many!
In our text, Caiaphas, the Sanhedrin, and the elders of Israel were made known through the preaching of Jesus. In order to find the contents of their hearts, Peter and the apostles did not interrogate these men. They did not research their writings, if they had any, or survey the people concerning their thoughts about them. Rather, they preached Jesus, and the people who heard were made known. Those who believed were raised up. Those who did not were thrown down, falling as they were appointed to do (1 Pet 2:8).
The objection of the Jewish leaders to the preaching of Jesus was not merely the expression of a doctrinal preference. It was a revelation of corrupt and defiled hearts, and of minds that were hostile against the God of heaven.
When Jesus is not preached, the means by which the hearts of men are made known is withdrawn. What men really are cannot be deciphered by means of human wisdom. There are no worldly experts in human behavior, notwithstanding the claims of students of the human psyche. We know this is the case because of what has been confirmed on the subject: “what man knoweth the things of a man, save the spirit of man which is in him” (1 Cor 2:11). That text is not a probe of the human race to see if any experts in “the things of a man” are out there! It is a rhetorical question that confirms “the things of a man” cannot be known independently of God Himself. Therefore the reasoning continues, “even so the things of God knoweth no man, but the Spirit of God” (1 Cor 2:11). If it is possible for one man to know the thoughts of another man, then it is also possible for men to know “the things of God” without them being revealed.
Those who pretend to have professional understanding of men, woman, children, etc., are only guessing. They are attempting to diagnose life with tools that are themselves lifeless. Whatever seeming good they may appear to do is, at the best, short-lived, and has no relation whatsoever to the life that is in Christ Jesus.
As we go through this marvelous book, you should pick up on the attitude of holy people toward the wisdom of this world. They never appeal to it, or draw from it in their proclamation of the truth of Christ. They are never depicted as trusting in it, nor do they ever recommend it to the people of God. Their reasoning never reflects worldly patterns of thought, nor do they ever attach significant value to the temporal things around which worldly wisdom revolves. The thrust of their message is clear, and its effects are evident.