sure of being received and welcomed [by Him].” AMPLIFIED The Book of Acts
Lesson Number 49
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 PREACHES TO CORNELIUS
“10:34 Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons: 35 But in every nation he that feareth him, and worketh righteousness, is accepted with him. 36 The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:) 37 That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached; 38 How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. 39 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: 40 Him God raised up the third day, and showed him openly; 41 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. 42 And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead. 43 To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.” (Acts 10:34-43)
INTRODUCTION
Peter is one of the very first apostles that Jesus chose. He had been tutored by Jesus for over three years, was prominent among the twelve, and had been given the keys of the kingdom of heaven (Matt 16:19). He is mentioned one hundred and eight times in the Gospels, and fifty-nine times in the book of Acts (thru chapter fifteen, after which he is not mentioned again). Peter had directed the disciples in the replacement of Judas (Acts 1:15-26), and was chosen to first deliver the Gospel to the Jews on the day of Pentecost (Acts 2:14-40). Under His leadership the Gospel had spread throughout Jerusalem (Acts 5:28). People came to Jerusalem and sought for only his shadow to fall upon them, that they might be healed (Acts 5:15). He also managed the selection of seven men to oversee the daily distribution of food among the thousands of disciples – men who were of honest report, and filled with the Holy Spirit and wisdom (Acts 6:1-6). He had dealt with the intrusion of hypocrisy into the church, and joined with John in being used of God to confer the Holy Spirit upon the Samaritans (Acts 5:1-11; 8:17-24). Through him many had believed in Lydda, Saron, and Joppa (Acts 9:32-42).
At the time of our text, approximately ten years have passed since Jesus has returned to heaven to be seated on the throne of David and commence the government of the Kingdom. Throughout that time, Peter has been consistently involved in the vineyard of the Lord, sowing, watering, and reaping.
➪ He has detected when men should told what to do to be saved (Acts 2:38).
➪ He knew how to exhort those who were receiving the word (Acts 2:40).
➪ He knew when to raise a lame man, and how to go about doing it (Acts 3:1-6).
➪ He knew how to respond to those who were astounded at the above miracle (Acts 3:12-26).
➪ He knew how to answer the chief priests and Jewish leaders who questioned himself and John concerning their preaching (Acts 4:7-9).
➪ He also knew precisely what to declare to them about Jesus (Acts 4:10-26).
➪ He had perceived when Satan filled the heart of Ananias (Acts 5:3-5).
➪ He knew how to deal with Sapphira, who had conspired with her husband Ananias (Acts 5:7-10).
➪ Together with John, he was aware of what was required for the Samaritans to receive the Holy Spirit, and how to go about that reception taking place (Acts 8:14-17).
➪ He at once recognized that the heart of Simon the sorcerer was not right in the sight of God (Acts 8:18-24).
➪ Peter knew what to do when he confronted Aeneas, a man who had kept his bed for seven years (Acts 9:32-35).
➪ He knew how to address the matter of Dorcas, who had died (Acts 9:36-42).
➪ Now, in our text, he knows what to ask Cornelius, and has the discernment to see what the Lord is doing.
The record confirms that the Lord had treated Peter the same way he did Paul – He counted him faithful, “putting” him into the ministry (1 Tim 1:12). He could be trusted with the Gospel, with difficult circumstances, and with Divine power. He will not allow Satan to fill his heart, or lie to the Holy Spirit – like Ananias did. He would not seek to prostitute the power of God – as Simon the sorcerer did. He will not seek a prominent place for himself – as the chief priests, elders, and Sadducees did.
PETER WILL SPEAK IN ORDER TO MAKE DISCIPLES
When this man speaks in the name of Jesus, He will certainly reflect the mind of Christ. It will be of interest to be subjected to how He presents Christ, and what he chooses to accent. It will be very apparent that he is not merely trying to gain converts – something Jesus never told His apostles to do. He is rather preaching Christ and making disciples, as Jesus commanded His followers to do: “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” NKJV (Matt 28:19). The word “teach,” as used in the King James Version, means, “to make a disciple; to teach, instruct,” THAYER “make a disciple of someone, instruct, cause someone to become a follower,” FRIBERG and to make “a disciple of someone, in the sense of adhering to the teachings or instructions of a leader and in promoting the cause of such a leader,” LOUW-NIDA
If you are at all familiar with the landscape of Christendom, you know that it is not at all common for professing preachers and teachers to “make disciples” – that is, to so teach and instruct the people as to cause them to embrace Jesus, hear Him, adhere to Him, and follow Him. All of the moral lapses within the Christian community, the cooling of an affection for Christ, and failing to seek the things that are above are directly owing to the failure of the people to become disciples of Jesus. They have been lured into the church, so to speak, by the wisdom of men, and have not actually been attracted to the Person of Jesus Christ.
It must be admitted that Jesus is basically compelling, drawing men to Himself. That is why He is the subject of preaching, and is the theme of the Gospel (Rom 1:16). It is why the Scriptures in their entirety testify of Him (John 5:39), and the testimony of Jesus is the “spirit of prophecy” (Rev 19:10). No one will follow Jesus if they do not know Him, and no one can know Him who is not taught about Him.
What we have today – at least in America – is a church that is fundamentally ingrown. That is, it has made itself the primary subject. It promotes itself, and seeks to enlarge itself. Its programs center in the institution, not in Jesus. As a result, disciples of Jesus are exceedingly rare. In fact, proportionately speaking, few people within the professing church are any more knowledgeable of the Lord Jesus than the average person on the street. It is a most serious condition.
Jesus said, “It is enough for the disciple that he be as his master, and the servant as his lord” (Matt 10:25). And again, “every one that is perfect shall be as his master,” or “everyone, after he has been fully trained, will be like his teacher” (Luke 6:40). In fact, after men are taught by God fearing men, the Holy Spirit, working through the truth, changes the individual into image of Christ from one stage of glory to a greater one (2 Cor 3:18). If this is true – and it certainly is – then making a disciple is not something that occurs in an instant of time. The work of discipling is not complete until the disciple is like his Master. That is why early believers were referred to as “disciples” (Acts 1:15; 6:1,2,7; 9:1,19,25,26,38; 11:26,29; 13:52; 14:20,22,28; 15:10; 18:23,27; 19:9,30; 20:1 7,30; 21:4,16).
I am particularly sensitive about this matter because of my own religious background. I was cultured in a background where the word “disciple” was viewed with some skepticism. This was because a certain denomination of which we did not approve had chosen that word as their term of identity: “Disciples of Christ.” The outcome of this distorted view was that few of my peers even considered the word “disciple.” If regarded at all, it was only brief and in a cursory manner. Rarely did anyone make a extended point of what Jesus said about disciples. I consider the time I spent under such influences to be a time of spiritual robbery.
Now, let us be clear about this. When a person is not like Jesus, it is because he is not a disciple of Jesus. Further, if he is not a disciple of Jesus, either he has not been properly taught, or he has rejected the truth to which he has been subjected.
Thinking On the Facts
Allow me to reason for a moment on this matter, for it is critical to an understanding of our text. In Scripture, those who were being subjected to the truth, yet did not have a heart for it, eventually were made known. Either they objected to the truth, like those in the Libertine synagogue who heard Stephen (Acts 6:9), or their hypocrisy was made known like that of Ananias and Sapphira (Acts 5:1-11). Perhaps their sinful hearts erupted in all manner of deviate conduct, like those in Corinth (1 Cor 1:10; 3:1-3; 5:1-5; 6:1-5; 15:12,34).
If those who have hard-hearts, no love for the truth, or are involved in sinful manners of life continue undetected for a long period of time, there is a flaw in the preaching and teaching. The truth itself, because the Holy Spirit works through it, promotes conviction (John 16:7-11), purifies (1 Pet 1:22), and sanctifies (John 17:19). It simply is not possible for the truth as it is in Jesus to be consistently preached without both believers and unbelievers surfacing. The truth is what actually discovers the heart. This is confirmed in the preaching and teaching of Jesus. It brought out those who were inclined to the truth, and those who were not. To put it in parabolic form, the message of Christ will confirm what kind of hearts the people possess – whether they are hard, like a path, impenetrable like the rocky soil, filled with distractions like the soil with thorns and thistles, or soft and free from contaminant like the good ground (Matt 13:19-23).
WHY SAY THESE THINGS?
Why take the time to say such things? – particularly when, to some, they seem to have negative overtones. Is this really nothing more than finding fault with professing Christians? Indeed not! In the account that we have before us, Peter is carrying out the mandate of Jesus to “make disciples.” He will speak with this in mind, which will compel him to always have Jesus at the center of what he says.
As you consider what Peter proclaims, regard what he does not say, as well as what he does say. Behold the focus of what he says, and ponder how different it is from what is often preached in Jesus’ name. The contrast will we obvious. We are being exposed to a real man of God, preaching the real Gospel, to a really interested group of people. This circumstance is of such weight that heaven itself will respond favorably to what is taking place.
I PERCEIVE THAT GOD IS NO RESPECTER OF PERSONS
“ 10:34 Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons . . .”
Jesus once said to Nicodemus, “Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness” (John 3:11). This is the manner of the Kingdom, employed and set in motion by the King Himself. There is no place in the work of the Lord for speaking what is not known, attempting to declare what has not been perceived. Religious mimicry is entirely out of order among those who wear the name of Jesus and attempt to speak in His name. To mimic is to closely imitate someone, simulate, or impersonate. In the manner in which I am using the term, it means to speak about something that is not really perceived just as though the speaker had a perfect understanding of it. Because such an one cannot draw anything out of his own spiritual treasury, he resorts to what other people have said, speaking it out as though it was the truth itself. While what is said may be true, yet because the person has not seen it, it is out of order to speak it as though he did see it. This is because his faith is not involved, for faith is the mother of understanding (Heb 11:3). Both David and Paul said they spoke because they had believed. “We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak” (2 Cor 4:13; Psa 116:10).
In confirmation of this manner, Peter will declare what he has perceived, or what he has been brought to understand.
OF A TRUTH
“Then Peter opened his mouth, and said, Of a truth . . .” Other versions read, “in truth,” NKJV “most certainly,” NASB “how true it is,” NIV “truly,” NRSV “in very deed,” DOUAY “most certainly and thoroughly,” AMPLIFIED and “in solemn truth.” PHILLIPS
The phrase “of a truth” reflects a degree of confidence that proceeds from faith and the insight that it brings. It means that what is said perfectly agrees with the way things really are. There is a very real way of looking at spiritual verity and speaking about it. That manner in no way obscures reality. This is the manner in which Peter will speak. He will not utter a private opinion that he has on the subject of reference. He will not speak about how he feels about this or that. Rather, he will testify to something that he has comprehended. Really, in the work of the Kingdom, this is the only way in which anyone should speak.
I PERCEIVE
“I perceive . . .” Other versions read, “understand,” NASB “realize,” NIV “see clearly,” BBE “discover,” MRD “see,” NAB “see very clearly,” NLT “clearly see,” WEYMOUTH “really see,” WILLIAMS “begin to see,” MONTGOMERY “perceive and understand,” AMPLIFIED “I can see now,” PHILLIPS “comprehend,” ALT “I am certain,” CEV and “realize.” GNB
Peter exclaims that he has taken hold of something: “I perceive.” The Greek word translated “perceive” is katalamba,nomai. As used in this text, the lexical meaning of this word is, “to lay hold of with the mind, to understand, perceive, learn, comprehend,” THAYER “realize,” UBS “to seize with the mind, apprehend, comprehend,” LIDDELL-SCOTT and “grasp, find, understand.” GINGRICH Inherent in the root meaning f this word is the idea of seizing something that is elusive, battling through inhibiting factors and taking hold of something with the mind. Aggressiveness is in the word, honesty, and overcoming indifference.
Interestingly, when Paul said he was laboring to “apprehend” that for which Jesus had “apprehended” him, he used a different tense of the same word as used in this text – katala,bw.
Here, perceiving equates to knowing the truth, and therefore experiencing liberty from delusion and misconceptions. Jesus referred to this experience when He said, “Then said Jesus to those Jews which believed on him, If ye continue in My word, then are ye My disciples indeed; and ye shall know the truth, and the truth shall make you free” (John 8:31-32). Knowing the truth, therefore, involves hearing Jesus, continuing to hear Him, pondering what He has said, and following Him wherever He goes. It is in that posture, and only in that posture that one can come to “know the truth.” When a person knows the truth, they are able to use it and profit from it. They will also conform their lives to what they have apprehended.
This is not an academic perceive, but a spiritual one. In such a perception not only are the facts seen, but the implications of them as well. What is perceived, therefore, makes perfect sense to the perceiving one, and thus he immediately adapts his life to what has been comprehended.
GOD IS NO RESPECTER OF PERSONS
“ . . . that God is no respecter of persons . . .” Other versions read, “shows no partiality,” NKJV “not one to show partiality,” NASB “does not show favoritism,” NIV “does not play favorites,” CSB “no accepter of persons,” GENEVA “show favoritism in dealing with people,” NET “hath no regard of persons,” PNT “God is not partial,” TNT “treats everyone the same,” IE “makes no distinctions between one man and another,” WEYMOUTH “shows no partiality and is no respecter of persons,” AMPLIFIED “not one to accept faces,” ALT “treats everyone on the same basis,” GNB and “not a respecter of faces.” LITV
You will perceive in the various versions how that some of them wholly distort the meaning of the text. Treating people equally is not the point at all, as is stated in some of the versions: “treats everyone the same,” IE “makes no distinctions between one man and another,” WEYMOUTH “treats everyone on the same basis,” GNB and “does not show favoritism.” NIV
There is certainly a sense in which God does, in fact, show favoritism, although it is not according to the flesh, or the natural state of men.
➪ He accepted Abel and his offering, but He did not accept Cain and his offering (Gen 4:4-5).
➪ In all of the world of his time, only Noah “found grace in the eyes of the Lord” (Gen 6:8).
➪ God called Abraham His “friend” – not one of his friends (Isa 41:8).
➪ He chose Israel above all other nations (Deut 10:15).
➪ God “loved” Jacob and “hated” Esau (Mal 1:1-2; Rom 9:13).
➪ He vouchsafed special privileges to Peter, James, and John (Mk 5:37; 9:2; 14:33).
➪ John is described as “the disciple whom Jesus loved” (John 21:20).
➪ He gave more visions and revelations to Paul (2 Cor 12:1; Eph 3:2-4).
➪ It is written that the Lord gave Joseph “favor” (Gen 39:21).
➪ Samuel grew in favor with God, as well as men (1 Sam 2:26).
➪ The Lord surrounds the righteous with “favor” (Psa 5:12).
➪ Mary, the mother of our Lord, was told that she was “highly favored” by God (Lk 1:28), and had “found favor” with Him (Lk 1:30).
➪ David “found favor” with the Lord (Acts 7:46), and is described as “a man after His own heart” (1 Sam 13:14).
If we fail to recognize this aspect of the Divine nature, certain pivotal texts will become meaningless to us. “Be ye therefore followers of God, as dear children” (Eph 5:1). “That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God” (Col 1:10). “Children, obey your parents in all things: for this is well pleasing unto the Lord” (Col 3:20). “And whatsoever we ask, we receive of Him, because we keep His commandments, and do those things that are pleasing in His sight” (1 John 3:22).
What Is the Meaning?
What, then, is the meaning of this affirmation of the character of God? – “God is no respecter of persons.” The phrase is not referring to the spiritual composition of the individual – what cannot be perceived with the natural senses. That would include a good conscience a pure heart, a love for God, tenderness toward God, a love for His word, etc. The expression “persons” refers to natural distinctions – what men are in Adam, so to speak. Especially now, that Jesus has put away sin and been seated at the right hand of God, God does not view people as men or women, Jew or Gentile, or bond or free. To be sure, He does not evaluate them on the basis of stature, talent, or any form of natural aptitude. At the bottom of evaluation totem-pole is the attainment of worldly status. None of these things determine what God thinks of a person!
When traced back to Adam, men are all reduced to the same level before God – and all natural distinctions can be traced back to Adam. Because of their relation to Adam, all men are condemned, for they are his progeny (Rom 5:16). Because of that relationship, death reigns over all of Adam’s offspring (Rom 5:17). Judgment came upon all men unto condemnation because of Adam (Rom 6:18). By virtue of their identity with Adam, all men were “made sinners” (Rom 6:19).
In the text before us, Peter is particularly referring to the Jew/Gentile distinction that was maintained under the Law, or the first covenant. Now He perceives, or comprehends, that being a Jew or a Gentile does not alter the fundamental way in which God views men. The criterion by which the Lord favorably evaluates men is not determined by anything that can be traced back to Adam. Such things do rank high with professed Christian leaders and institutions – but not with God! It is the upward propensity of an honest and good heart that ranks high with the Lord. Such a person has been receptive to the truth God has vouchsafed to men. In the case of Cornelius, he had taken advantage of the introductory knowledge that was made known under the Old Covenant. He had extended himself beyond the perimeter of the Gentiles, who “know not God,” and had availed himself of what has been given to Abraham’s children. We do not know precisely how this took place, but we do know that it was duly noted in the heavenly chambers. The prayers and almsgiving of Cornelius were not the result of anything learned from the Gentile world. No worldly philosopher had taught him such things. They were rather appropriated from someone who was within the covenant God had made with Abraham, and God was now honoring Cornelius’ devotion.
If God were a respecter of persons, as used in our text, He would have rejected Cornelius upon the basis of his natural lineage. In such a case, he, by nature, was a stranger from the covenant. That is, he was not within the category of people with whom God had made a covenant.
However, traits were found in Cornelius that were godly, and were expected to be found in all Israelites. It is God’s nature to recognize and honor such traits, even when they are found in a person who is technically unqualified to have them. Paul referred to this kind of condition when correcting some Jewish believers in Rome. He reasoned in this manner: “So if a man who is uncircumcised keeps the requirements of the Law, will not his uncircumcision be credited to him as [equivalent to] circumcision? Then those who are physically uncircumcised but keep the Law will condemn you who, although you have the code in writing and have circumcision, break the Law. For he is not a [real] Jew who is only one outwardly and publicly, nor is [true] circumcision something external and physical. But he is a Jew who is one inwardly, and [true] circumcision is of the heart, a spiritual and not a literal [matter]. His praise is not from men but from God” AMPLIFIED (Rom 2:26-29).
That is a classic example of reasoning upon the reality that God is “no respecter of persons.” Of course, the same logic applies to a situation in which a person is found who is outwardly identified with the covenant and wears the name of the Lord. If such a person is living as the those who do not know God, then, in the eyes of the Lord, their profession is negated, and they fall into the category of people against whom God has aligned Himself. This was demonstrated in Israel over and over. When they lived as their heathen, God abhorred them, conducting Himself toward them as if they were, in fact, Gentiles. The consistency of this Divine reaction is remarkable (Deut 32:19-20; 1 Kgs 11:25; Psa 78:59; 106:40; Lam 2:7).
This is what it means for God to be “no respecter of persons.” He will not treat a person who lives in stark contradiction of Him as though he was really one of His own. Nor, indeed, will He despise and turn away from a person who is conscientiously living in the awareness of His own Person, seeking to please Him and to did His will – even if he has no formal identity with the Lord.
The perception of this aspect of the Divine nature significantly alters the manner in which we view people. It also frees men from inhibiting traditions. Peter will now elaborate on this fact.
THOSE WHO ARE ACCEPTED WITH GOD
“ 35 But in every nation he that feareth Him, and worketh righteousness, is accepted with Him.”
The global manner in which Peter now speaks contradicts a modern sectarian view, as well as the ancient Jewish view. It simply is not possible for a person to truthfully fear God, and yet be disdained by Him. Nor, indeed, is it possible for person to not fear the Lord, and still be respected by Him because of some recognized formal identity with a professing church. God always acts in perfect alignment with His nature. There is no such thing as a person in a moral state that displeases the Lord, being an individual with whom God is pleased.
HE THAT FEARS HIM AND WORKS RIGHTEOUSNESS
“But in every nation he that feareth Him, and worketh righteousness . . .” Other versions read, “fears Him and does what is right,” NASB “has a fear of Him and does righteousness,” CSB “feareth Him and worketh justice,” DOUAY “respects God and does what is right,” GWN “fears Him and acts uprightly,” NAB “worship Him and does good deeds,” LIVING “worships Him and does what is right,” IE “fear Him and live good lives,” WEYMOUTH “reveres God and practices doing right,” WILLIAMS and “venerates and has a reverential fear for God, treating Him with worshipful obedience and living uprightly.” AMPLIFIED
Fears Him
This is an expression that has nearly become extinct in modern Christendom. It is not heard very often, nor does it appear to be a key factor that shapes the way men are viewed.
A person who does not fear God is one who is not afraid to contradict Him, or do things that are clearly not accepted by the Lord. The Amalekites were an example of such a people. When Israel was en route to Canaan, they attacked the feeble among the people, and those who lagged behind because they were faint and weary. God took note of their conduct, and blotted out their remembrance under heaven, removing their identity. Therefore it is written, “Remember what Amalek did unto thee by the way, when ye were come forth out of Egypt; How he met thee by the way, and smote the hindmost of thee, even all that were feeble behind thee, when thou wast faint and weary; and he feared not God. Therefore it shall be, when the LORD thy God hath given thee rest from all thine enemies round about, in the land which the LORD thy God giveth thee for an inheritance to possess it, that thou shalt blot out the remembrance of Amalek from under heaven; thou shalt not forget it” (Deut 25:17-19). And how is it that Amalek dared to attack the people of God? It was because he had no fear of God!
When Judah drifted from the Lord, He said the same thing of them – that they did not fear God. “And I saw, when for all the causes whereby backsliding Israel committed adultery I had put her away, and given her a bill of divorce; yet her treacherous sister Judah feared not, but went and played the harlot also” (Jer 3:8). He is no respecter of persons!
Also, how is it that a person who claims to be a Christian lives in a manner that has actually been condemned by God, flirting with the world, even making friends of it, and living as though they had been freed to follow the dictates of the flesh? Why do professing Christians live in such a manner? It is because they do not fear God. Men may concoct various religious dogmas to make such people feel comfortable in their condition, telling them they cannot do anything to make God love them any less, or that it is not possible for them to be rejected by God. However, if that was true, God would be a respecter of persons!
Now, Peter refers to people, who DO fear God. They exercise themselves to avoid doing things they understand displease the Lord, and engage in activities they have been told pleases the Lord. For example, the Hebrew midwives refused to obey the edict of Pharaoh to kill the male Hebrew babies, because they “feared God” (Ex 1:17) – and God honored them for it, giving them families of their own (Ex 1:21). Nehemiah entrusted responsibilities to his brother Hanani because he “feared God above many” (Neh 7:2).
Peter is now standing before a man who had shaped his life around his understanding of God. Luke said he was “a devout man, and one that feared God with all his house” (Acts 10:2). Some of my own contemporaries would have viewed Cornelius as someone that was “sincerely wrong.” I know for a fact that some view Apollo as such a person prior to his baptism into Christ. Even though a life that is lived in ignorance is not commendable, to say the least, when a person is living up to the measure of knowledge they do have, they are not despised by God. Neither, indeed, should they be despised by men. Cornelius is a man with imperfect knowledge in matters pertaining to God. Yet, as evidenced in his prayers, he was not content with that condition. Therefore, God will enlarge his understanding, and direct him to the way that leads unto life.
The same may be noted of Peter himself. His understanding concerning the Gentiles had not been perfect, yet his heart had been purified by faith, and he was living in strict accord with what he did know. The Lord therefore is bringing him into a fuller understanding of Himself. Further, because both Peter and Cornelius have been living in accord with what they did know, they will have no difficulty embracing new and truthful insights given to them.
I am becoming increasingly aware of the need for believers to bring this sort of thinking into their assessment of professing Christians. I am not speaking of those who are dogmatic and insolent in their error, but of those whose knowledge is imperfect – yet who do exhibit the fear of the Lord. We must not speak of them as being “unclean” before God, for that contradicts the things that are being revealed in this text.
A brief reflection upon “the fear of the Lord” will confirm why we ought to think in this manner. While such a “fear” is not an end of itself, it is pointed in the right direction, and is to be so regarded. It is never wrong to fear the Lord.
➪ “The fear of the LORD is clean, enduring for ever . . .” (Psa 19:9).
➪ ‘The fear of the LORD is the beginning of wisdom . . . ” (Psa 111:10).
➪ “The fear of the LORD is to hate evil . . .” (Prov 8:13).
➪ “The fear of the LORD is a fountain of life, to depart from the snares of death” (Prov 14:27).
➪ “The fear of the LORD is the instruction of wisdom . . .” (Prov 15:33).
Works Righteousness
From one perspective, it is true that “there is none righteous, no not one” (Rom 3:10), and “none that doth good, no, not one” (Rom 3:12). However, that is man’s state by nature, without due regard for the living God. In this text, “righteousness” is not speaking of a state through which Divine approval is realized. Rather, this is a condition in which a person does what is morally and religiously correct because they have a fear of God – like praying always, and giving alms to the needy among those who have been identified with God.
Such conduct is not enough of itself, but it catches the eye of God, and it ought to catch ours as well. Here, we are not speaking of notorious sinners who occasionally do something that is morally right – like a mobster giving to the poor, or a vile entertainer contributing to a worthy cause. In this text working righteousness is knit together with fearing God. Such a person does not do what is right to get the attention of men, or because of a kind of carnal sympathy. Rather, their works are driven by the fear of the God of heaven.
IS ACCEPTED WITH HIM
“ . . . is accepted with Him.” Other versions read, “is welcome to Him,” NASB “pleasing to Him,” BBE “welcomed before Him,” NET and “acceptable to Him and
sure of being received and welcomed [by Him].” AMPLIFIED
As used here, the word “acceptable” means favorable, appropriate, an d even pleasing. It is not the ultimate sense of acceptance – as “accepted in the Beloved” (Eph 1:6). This is not acceptance in the sense of being “received” by Christ “to the glory of God” (Rom 15:7).
However, this does emphasize that God is not repulsed by such a person. That is, grace will be extended to an individual like this, rather than wrath. This is so because such people have extended themselves to shape their lives around what they do know about the Lord – even though that knowledge may be fragmentary. That person has made the most that he could out of what was relatively a little, and therefore the Lord will give them more. This kind of diligence is what prompted Jesus to say “He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much” (Luke 16:10). While men are not given eternal life on this basis, they are afforded opportunities and privileges that will lead them to the obtaining of the ultimate blessing. This will be confirmed in God’s response to Cornelius. It will make more clear what it meant by Divine acceptance.
This kind of acceptance is the opposite of the experience of Cain, of whom it is written, “But unto Cain and to his offering He had not respect” (Gen 4:5). It is antithetical to the rejection and indignation to which Sodom and Gomorrah were subjected because “their sin was very grievous” (Gen 18:20). It is a Divine reaction that is the inverse of God’s reaction to the people in “a plain in the land of Shinar,” when they conspired to build a city and a tower (Gen 11:1-6).
It is the same kind of acceptance that is mentioned in the second chapter of Romans (to which I previously made reference). The acceptance of such a person is the prelude to additional revelation and direction. It suggests that the grace of God is generally preceded by some kind of conscious activity toward God – whether it is wise men following a star, or a centurion building the Jews a synagogue. Such activities are certainly not sufficient to justify a person before God. However, they will be honored by the extension of the hand of the Lord. In this case, Cornelius will be sent words through which he might be saved.
This kind of acceptance also parallels what Jesus referred to as being worthy. “And when ye come into an house, salute it. And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you” (Mat 10:12-13). Let it be clear that this is not a worthiness like that which is identified with being in Christ Jesus: i.e. “Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy” (Rev 3:4). That is a worthiness that is associated with remaining in the state of purity that is brought about by being justified from all things. However, there is a worthiness that has to do with ones state prior to being justified. It has to do with a proper and God-honoring response to what has been made known. When Jesus send out the twelve, a house that was “worthy” was one that received them in a hospitable manner, and was therefore granted the blessing of peace.
An understanding of this Divine manner will assist us in responding more honorably to people who do not have an extensive grasp of the truth as it is in Christ Jesus. Even though this is their condition, yet they are not hostile to the truth, and are eager to hear and take hold of more. It is not right to evaluate people solely upon the basis of their external associations. That would be like Peter continuing to hold Cornelius aloof from himself simply because he was a Gentile. However, Cornelius was not like other Gentiles. He was conducting his life in keeping with what had been revealed under the Old Covenant, living up to the measure of knowledge he had received. While that was not sufficient to justify him from sin, it was enough to prompt the God of heaven to provide him with a more thorough revelation of Himself.
In a sectarian surrounding, it is, at the very best, difficult to maintain a proper attitude about people like Cornelius. Some are simply confounded that there are actually people who do not see what they profess to see, yet are living in a manner that is obviously superior to their own. So far as the sectarian mindset is concerned, such people are lost, and that is pretty much the end of the matter. However, for the person who, like Peter, perceives that God is no respecter of persons, such a person is seen as one who “is not far from the kingdom of God” (Mk 12:34). Such people will respond to further light.
It seems to me that it is on the part of wisdom to heartily embrace this view of things, and to promote it among those who wear the name of Jesus. It might be viewed as holy leniency. This is more than a theological position – it is something that is lived out in our text, reflecting both the nature of God and those who are in Christ Jesus.
PREACHING PEACE BY JESUS CHRIST
“ 36a The word which God sent unto the children of Israel, preaching peace by Jesus Christ . . . ”
The manner in which Peter proceeds to speak reflects several things.
➪ A grasp of what God has done in Christ Jesus.
➪ An understanding of the heart of the message of the Gospel.
➪ A discernment of the role of Jesus in the salvation of God.
➪ A comprehension of the present reign of Jesus.
➪ A perception of the marvelous extent of the Gospel.
➪ What God intends to be preached in the name of Jesus.
As we proceed through the words of Peter, it will become very apparent that they differ significantly from much of the preaching of our day. He will not present a “plan of salvation.” He will not lead them in a prayer. There will be no evidence of an effort to recruit people to an organization. However, Peter will deliver a message through which the Holy Spirit can work on the hearts of the hearers. He will give them something to believe that is of eternal consequence.
SENT UNTO THE CHILDREN OF ISRAEL
“The word which God sent unto the children of Israel . . .” Other versions read, “sent to the sons of Israel,” NASB “send to the people of Israel,” NIV “sent to Israel,” RSV “sent to the Israelites,” NAB “descendants of Israel,” WEYMOUTH and “sons [and daughters] of Israel.” ALT
Here, the Gospel is described as “the word” that was sent by God “to the children of Israel.” The “word” refers to a message, or what was contained in what Peter said. It is the substance of what is said, or what is said boiled down to its essence. “The word” refers to WHAT is being said, not the way in which it is being said. This is something that cannot be taught by men, because it has to do with discernment and understanding. When God sends a word, He is delivering a message that is, when it is believed, calculated to produce a certain effect. The Psalmist wrote of this kind of word: “He sent His word, and healed them, and delivered them from their destructions” (Psa 107:20). He spoke similarly with he referred to God’s management of nature: “He sendeth forth His commandment upon earth: his word runneth very swiftly” (Psa 147:15). In this same Psalm the sending forth of God’s word is described in these words: “He showeth His word unto Jacob, His statutes and his judgments unto Israel” (Psa 147:19). That is, God revealed or made known His mind in a matter – particular regarding morality and a properly ordered life.
When God sends a word, it is decidedly more than a mere announcement, or passing along a piece of information. It always has to do with something He Himself is doing or has done. That word, or message is intended to illuminate Divine workings, and is therefore attended by power that is designed to bring the hearer into harmony with what the Lord is doing.
In this text, “the word” is the Gospel itself – the announcement, or proclamation of the accomplishments of the Lord Jesus Christ, and of their impact upon the condition created by sin. These accomplishments revolve around, and are resident in, the death, burial, and resurrection of Christ. Further, His resurrection was a kin d of process that commenced with Him returning from the realm of the dead, involving His ascension into heaven, and enthronement at the right hand of God. The redemptive value of Jesus is found in these three facts: His death, burial, and resurrection. It is in these deeds that sin was removed, reconciliation was made, and a just basis provided for men to be “made righteous” (Rom 5:19).
Christ’s prodigious ministry prior to His death was necessary, but it did not take away sin or justify sinners. It was preparatory, not redemptive in nature. The blood He may have shed prior to the cross, whether in Gethsemane or during the floggings He endured, did not take away sin. It was “the blood of His cross,” on which He was cursed by God, that wrought redemption (Col 1:20; Gal 3:13). That is precisely why Paul preached “Christ crucified.” No person of understanding eliminates the birth and ministry of Jesus in preaching the truth. However, they were the “beginning of the Gospel,” and not the Gospel itself Mk 1:1). For example, Jesus providing a pattern for living in this world is true, but it is not the Gospel! That is not the word that God sent! The word that God sent pertained to the remedy for unacceptable living, not an outline of how life ought to be lived. As gentle as I can, I will say that the perception of this fact would render many professing ministries immediately obsolete.
Unto the Children of Israel
The immediate target of the Gospel was, indeed, “the Jew first” (Rom 1:16) – not the Jew only, but “the Jew first.” These are the people who were cultured to receive the Messiah. They are the ones who were given the promise of a Savior. Here are three of those promises.
➪ “For unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace” (Isa 9:6).
➪ “Thus saith the LORD, the Redeemer of Israel, and His Holy One, to him whom man despiseth, to him whom the nation abhorreth, to a servant of rulers, Kings shall see and arise, princes also shall worship, because of the LORD that is faithful, and the Holy One of Israel, and he shall choose thee” (Isa 49:7).
➪ “In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS” (Jer 23:6).
When Peter preached to the Jews, he made quite clear that the resurrected Jesus was first sent to them. “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). Paul and Barnabas also preached the same, affirming that it was essential that the Gospel first be preached to the Jews, because they were the ones who had received “the promises” (Rom 9:). “Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles” (Acts 13:46). Because of the investment made in Israel, both blessing and cursing are “to the Jew first,” for they had unspeakable advantages – “much every way” (Rom 3:1-2). “Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; but glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile” (Rom 2:9-10).
A Technical Point
Although the specific promise of a Savior and of salvation was given to the Jews, God revealed that it would extend to the Gentiles as well (Psa 72:17; Isa 11:10; 42:1,6; 45:22; 49:6,22; 52:10; 54:3; ; 60:3; Mal 1:11). However, as expounded by Paul, the door of salvation would not be opened unto them until the Jews had rejected the Messiah.
➪ “Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness?”(Rom 11:12).
➪ “For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead?” (Rom 11:15).
Through this means, God declared He would provoke the Jews to jealousy, so that they would desire to embrace the Savior they once rejected. “I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy” (Rom 11:11). In fact, Paul accounted for his ministry among the Gentiles, affirming that it was designed to provoke the Jews to this jealousy. “For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office: if by any means I may provoke to emulation them which are my flesh, and might save some of them” (Rom 11:13-14). Further, this provocation was even revealed to Moses. “They have moved me to jealousy with that which is not God; they have provoked me to anger with their vanities: and I will move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation” (Deut 32:21).
In proceeding in this remarkable manner, several things were, and would be, accomplished.
➪ God would keep the promise made to Abraham concerning the coming of the Savior.
➪ God would prove Himself to be faithful in keeping His word.
➪ God would confirm that He was righteous, in punishing Israel for the sin of rejecting their Savior.
➪ The door would be justly opened for the Gentiles to hear the Gospel, thus confirming that all the world would be blessed.
➪ A means would be put in place to recover the Israelites, thus enabling God to keep His word, while maintaining His righteous character.
➪ Thus, in all; cases, whether concerning Jew or Gentile, God would be both just and the Justifier of the one believing in Jesus (Rom 3:26).
Now, to a significant measure, all of this has come together in the heart and mind of Peter. He knows that the word of salvation was sent to Israel, but it was not confined to them, nor was it ever intended to be. Thus the inscrutable wisdom of God is demonstrated in the provision of salvation itself, as well as its proclamation and implementation.
PREACHING PEACE
“ . . . preaching peace . . .” Other versions read, “telling the good news of peace,” NIV “preaching good news of peace,” RSV “preaching good tidings of peace,” ASV “announcing shalom,” CJB “proclaiming the good news of peace,” CSB “brought them the good news of peace,” GWN “announcing to them peace and rest,” MRD “the message . . . there is peace with God,” NLT “there is peace with God,” LIVING “peace has come,” IE “preached the gospel of peace,” MONTGOMERY and “announcing the good news (Gospel) of peace.” AMPLIFIED
There is a vast difference between preaching peace and offering peace! An offer of amnesty is not at all the same as a declaration of amnesty, or pardon. Peace between God and man has actually been accomplished. It is not something that is simply a potentiality, but something that is in place. The experience of that peace, however, is conditioned upon the persuasion that it already exists.
Following the second world war, it was reported that a cluster of Japanese soldiers were found on an island. They were not aware that the war was over, and thus were set to resist and fight to the death, any of the forces that had been aligned against them. It took a considerable effort to convince them that there had not only been a declaration of the end of the war, but that an amnesty was in place. They could return to their homes without being sent to prison. It was not until twenty-nine years later that their leader was convinced of what had really taken place.
A Sorrowful Experience
Many a poor soul is struggling under the weight and guilt of sin because they do not know that peace has already been made. It is to such souls that peace is “preached,” or announced. It is not held forth as a possibility, or even a probability, but something that is to be received. Strictly speaking, men do not make their peace with God, as some are prone to say.
It is for this reason that the Gospel is referred to as “the gospel of peace” (Rom 10:15; Eph 6:15). It is news – good news! It is not something forged by men, or negotiated with them. That is why it can be preached, announced, or reported.
BY JESUS CHRIST
“ . . . by Jesus Christ . . . ” Other versions read, “through Jesus Christ,” NKJV “through Yeshua the Messiah,” CJB “brought by Jesus Christ,” NJB “through Jesus, the Messiah,” LIVING and “when He sent Jesus Christ.” CEV
Jesus is the One who has actually forged this peace, and this also is why it can be preached. It is written that Jesus has “made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven” (Col 1:20). That has to do with God and man. It is also written that He has “abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace” (Eph 2:15). That has to do with men – Jew and Gentile.
There is no reason for men to remain at enmity with God – peace has been made. There is also no reason for those who wear the name of the Lord to be at variance with one another – peace has been made between Jew and Gentile.
The preaching of peace is the very thing that makes the feet of the herald beautiful. This why it is written, “And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!” (Rom 10:15). There is a whole host of difficulties that are resolved when the heart is persuaded of the peace to which our text refers.
It ought to be noted that there is no possible way to capitalize on this peace, or employ it for personal gain. Men can establish a business – even a religious business – on problem resolution. But they cannot establish one on causing peace to be realized. There are professional religious careers that allow men to accumulate wealth, make a name for themselves, and establish an ongoing organization. But no such things can be achieved by publishing or proclaiming peace! You cannot exploit this message! It is simply impossible to do so. This is a message that proclaims the achievement of Another. The accomplishment itself involved only one Man – the Man Christ Jesus. There was absolutely nothing about the accomplishment of the peace that involved any member of Adam’s race – not so much as a single person.
This is not a peace that was started by Jesus and finished by men. It is not a partial peace that is mostly completed, but requires some additional work to finalize it. Nothing can be added to it to make it more effective. Its effectiveness is realized in its acceptance – an acceptance that is the peculiar prerogative of faith, and faith alone. Just as the faith of the woman with the issue of blood made her “whole” (Mk 5:34), so faith brings the realization of peace. Just as Jesus told the sinful woman who anointed His feet, “Thy faith hath saved thee” (Lk 7:50), so faith beings the experience of the peace Jesus made to the one who believes.
THE ESSENTIALITY OF PREACHING PEACE
It is essential that this peace – the peace that Jesus has made – be preached! The present state of Christendom is deplorable in this matter. Men are preaching a variety of other messages that have caused a cloud of confusion and obscurity to cover the people at large. Men are preaching self-improvement, better health, financial gain, and the way to be successful and happy in this world. Some are preaching how we ought to worship God, while others are laying before the people purported secrets to domestic happiness and marital stability. Some are propagating methodologies that can be used to start a church, or grow a church, or make one popular. Some have clinics on how to win souls, or how to handle your finances and plan for the future. All of this is being done in the name of the Lord, who is depicted as desirous that people have a happy experience while they are in this world. They can dream big things, and expect God to help them carry them out.
All of these approaches conveniently ignore the presence and effects of sin, as well as the provision God has made for sinners. Jesus came to “save sinners,” not business men. He came to “save sinners,” not marriages. It is written that He came to “save sinners” (1 Tim 1:15), not help people realize their ambitions in this world. God sent Jesus into the world to be the “propitiation for our sins,” or merciful covering, for our sin (1 John 4:10), not address the social and domestic ills of humanity.
Peace with God – that is the issue! It is so because God has appointed that every man will be judged, standing before the judgment seat of Christ, who will execute God’s judgment. At that time, the preeminent issue will be whether or not men are experiencing peace with God. Are they drawn to Him, or are they repulsed by Him? When they see the glorified Christ and the Father, will they cry out to the mountains to hide them (Rev 6:16), or will they shout with joy, “Lo, this is our God; we have waited for him, and he will save us: this is the LORD; we have waited for him, we will be glad and rejoice in his salvation” (Isa 25:9).
It is the awareness of this ultimate confrontation that makes the publishing of peace such a glad sound to its hearers, and the feet of those who declare it to be beautiful. There are souls like Cornelius who are ready to hear such a word, and will gladly receive it.
HE IS LORD OF ALL
“ 36b (He is Lord of all) . . .” Other versions read, “who is Lord of all,” NIV “who is Lord of everything,” CJB “He is Lord of all things,” DARBY “is everyone’s Lord,” GWN “who is Lord of all creation,” LIVING “who is Lord of all men,” IE “He is the Lord of us all,” PHILLIPS“He being Lord of all,” EMTV and “Jesus Anointed, this One IS of all Master.” INTERLINEAR
This is an explanation of the Jesus of whom Peter is speaking. Jesus said that other “Christ’s” would be proclaimed (Matt 24:23). He also said that “false Christs” would arise (Mk 13:22). Paul also declared that some were preaching “another Jesus” (2 Cor 11:4). Therefore, Peter defines the specific Jesus to whom he is referring. It is the One who is “Lord of all.” It is not one who will be Lord of all, but who IS Lord of all. In both the Greek and the English, the statement is very precise. Jesus “IS” (evstin) “the One” (ou-to,j) who is Lord, or Sovereign, “over all.” The word “all” is a very comprehensive one, being translated from the Greek word pa,ntwn. The word means every kind and in all ways. GINGRICH This includes all personalities and all impersonal things. It includes all men – both Jew and Gentiles, ands all minds of men from princes to paupers. It includes celestial personalities, like angels, principalities, powers, and authorities. All of nature is held together by Him. Times and seasons are in His power. Circumstances are controlled by Him. Even the devil and his hosts are subject to Jesus Christ.
He is “Lord of all” because the Savior of men must be such an One. Whatever is opposed to salvation must be controlled by Him, otherwise salvation cannot be sure. He must be able to deliver people from the power of darkness, and bring them to God, and keep them from falling. He must be, and He IS, “Lord of all.”
The Living Bible reads that Jesus is “Lord of all creation.” If this is seen as being over everything and everyone who is created, then the meaning is true.
The idea here is that Jesus could not have made peace if He was not, in fact, “over all.” If He was to bruise the head of the serpent, thus destroying him (Gen 3:15; Heb 2:14)), and spoil principalities and powers, making a public display of them (Col 2:15), then He must be effectively and unquestionably “over them.” If He is to bring us to glory, He must be “over all.”
THAT WORD WAS PUBLISHED
“ 37 That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached . . .”
THAT WORD
“That word, I say . . .” Other versions read, “the thing which took place,” NASB “what has happened,” NIV “the message,” NRSV “the testimony,” DARBY “that saying,” ASV “the events,” CSB “the words which came,” GENEVA and “the same message.” AMPLIFIED
And what was “that word?” It is the word “which God sent unto the children of Israel, preaching peace by Jesus Christ” (verse 36). “That word” is the message that is made known through the preaching of the Gospel.
YE KNOW
“ . . . ye know . . .” Other versions read, “you yourselves know,” NASB “you yourselves have knowledge of,” BBE “ye also know,” MRD “you surely know,” CEV and “you have perceived.” INTERLINEAR
Here, the word “know” means to be made aware of. It does not mean what was known was comprehended – only that the people to Peter was speaking were aware that a new message had been circulating among the people. That is, the preaching and teaching of Jesus Christ had become so prominent that it could not be hid. Even though the message had been opposed, and believers scattered try means of an aggressive persecution, it was common knowledge that the preaching of Jesus was taking place throughout the area.
In our time, there is another kind of preaching that has become prominent. The message that is generally being delivered is not embodied in the person of Jesus. It has rather become fashionable to deliver a kind of self-help message that accents what a person can do and be within the framework of this world. The accomplishments of Jesus, His present ministry, and the objective of God’s great salvation remain relatively unknown.
PUBLISHED
“ . . . which was published throughout all Judaea, and began from Galilee . . .” Other versions read, “proclaimed,” NKJV “the message spread,” NRSV “was made public,” BBE “was spread,” DARBY and “the words . . . which came.” GENEVA
The word “published” means “what began to be . . . what came to pass, or happened . . . what appeared in history, or came on the stage.” THAYER The idea is that the things that came into being through Jesus Christ were being proclaimed in the message of the Gospel. That included what Jesus did during His ministry, what He did in His death and resurrection, and what He is currently doing in heaven. For example:
➪ In His ministry he went about doing good, and healing all who were oppressed of the devil.
➪ In His death He took away the sins of the world, laying down His life as a ransom.
➪ In His resurrection He triumphed over death.
➪ In His present ministry, He is giving repentance and remission of sins.
This was not a message of what could be or should be, but of what had been accomplished. It was not a word that centered in what men were obligated to do, but in what Jesus had already done.
The declaration of this word has already been affirmed several times in this book.
➪ “And as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them, being grieved that they taught the people, and preached through Jesus the resurrection from the dead” (Acts 4:1-2).
➪ “Then came one and told them, saying, Behold, the men whom ye put in prison are standing in the temple, and teaching the people” (Acts 5:25).
➪ “And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ” (Acts 5:42).
➪ “Therefore they that were scattered abroad went every where preaching the word” (Acts 8:4).
➪ “Then Philip went down to the city of Samaria, and preached Christ unto them” (Acts 8:5).
➪ “But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women” (Acts 8:12).
➪ “And they, when they had testified and preached the word of the Lord, returned to Jerusalem, and preached the gospel in many villages of the Samaritans” (Acts 8:25).
➪ “Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus” (Acts 8:35).
➪ “But Philip was found at Azotus: and passing through he preached in all the cities, till he came to Caesarea” (Acts 8:40). Caesarea is the city in which Cornelius was located.
➪ “And straightway he preached Christ in the synagogues, that he is the Son of God” (Acts 9:20).
➪ “But Barnabas took him, and brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus” (Acts 9:27).
Throughout All Judaea
Judaea was the southern part of Canaan, in which Jerusalem was located. In addition to the personal ministry of Jesus (Matt 19:1; Mk 10:1; Lk 7:17), that area had been filled with the message of Christ (8:1,4; 9:31). This had been done as Jesus said: “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).
Beginning from Galilee
Galilee was the northern part of Canaan, and was not far from Caesarea, which was in northern Samaria. This is where Jesus began His preaching, declaring the kingdom of God (Matt 1:14). He fame had spread throughout that region, so that all of the people were made aware of Him (Mk 1:28). He had preached throughout the synagogues of that region (Mk 1:39). Matthew says that Christ’s ministry in Galilee and the surrounding regions fulfilled the word of Isaiah the prophet, “The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up” (Mat 4:15-16).
These are things Peter says his audience knew – even though he had not inquired concerning their knowledge of these things. However, he did know that the life of Jesus and the reports of the Gospel were very prominent, and that no one was totally ignorant of them. Peter had told the Jews on the day of Pentecost the same thing concerning the ministry of Jesus. “Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know” (Acts 2:22).
We are not told how or why the household of Cornelius could have known of the work and message of Christ, yet not acted upon it. Or, perhaps, in the prayers of Cornelius he was, in fact, acting upon the limited knowledge he had. The fact is that the phenomenon of knowing something about the Lord, yet not acting upon it, is not a strange circumstance.
➪ The people to whom Peter preached on the day of Pentecost knew about the ministry and death of Jesus, yet had not acted upon that knowledge (Acts 2:22).
➪ The number of believers in Jerusalem grew exponentially AFTER Jesus had returned to heaven – even though He had ministered extensively in that area, even on a daily basis (Lk 22:53; John 2:13-16; 5:1-14; 7:14; 8:2,20; 10:22-23; 12:20).
➪ The people in Samaria had been exposed to the both the ministry of Jesus and the testimony of the woman to whom He ministered at Jacob’s well. Yet, the city had not reacted to that knowledge as they did when Philip preached to them (John 4:28-30,39-42).
The knowledge of Christ does not come from mere exposure to the Gospel – although that exposure is essential. However, until there is a quickening within the individual, no association is made between Jesus Christ and the condition of the person. Information about Him is only novel, perhaps even interesting, but there is no power in it until God gives “the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Cor 4:6). He who knows the hearts of men does this at the appropriate time, calling the individual into the fellowship of His dear Son (1 Cor 1:9).
In his hymn “How Can It Be,” Charles Wesley expressed this experience in the fourth of six verses.
Long my imprisoned spirit lay,
Fast bound in sin and nature’s night;
Thine eye diffused a quickening ray—
I woke, the dungeon flamed with light;
My chains fell off, my heart was free,
I rose, went forth, and followed Thee.
My chains fell off, my heart was free,
I rose, went forth, and followed Thee.
This is precisely the experience Paul declares in Second Corinthians 4:6, and it is also the one that will take place in the house of Cornelius.
AFTER THE BAPTISM OF JOHN
“ . . . after the baptism which John preached . . .” Other versions read, “after the baptism John proclaimed,” NASB “after the baptism that John announced,” NRSV and “after the baptism of which John was the preacher.” BBE
The “baptism of John” was associated with preparing people for the Messiah. The angel Gabriel told Zecharias, who was to beget John, that his ministry was “to make ready a people prepared for the Lord” (Lk 1:17). Later Zecharias prophesied that John was to “prepare His ways” (Lk 1:76). John says it was to “make straight the way of the Lord” (John 1:23). Isaiah prophesied of the ministry of John the Baptist in these words: “The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain” (Isa 40:4). Matthew says that John the Baptist fulfilled that word of Isaiah and he came preaching, “Repent ye: for the kingdom of heaven is at hand” (Matt 3:1-3).
John’s baptism is referred to as “the baptism of repentance for the remission of sins” – a baptism that John “preached” (Mk 1:4; Lk 3:3). Paul reminded the Jews that “John had first preached before his coming the baptism of repentance to all the people of Israel” (Acts 13:24). Paul later added that John had “verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus” (Acts 19:4).
The preparation for Christ, therefore, consisted of a public renunciation of sin. Being baptized with the baptism of John confirmed this renunciation, and was in order to the remission of sins that would be realized in Christ Jesus. John refused to baptize those who did not give evidence of repentance, choosing rather to cling to their old manners (Matt 3:7-8). That baptism also prepared them to believe on the Lord Jesus Christ, whom, John said, would come after Him, yet was preferred before him (John 1:15,27,30).
We are living in a time when repentance is rarely proclaimed by those who represent Christ. Instead, sinners are being offered counseling and other man made remedies to address the matter of sin. They are being told to come to Jesus with all of their sins, as though they were not required to abandon them in order that they might embrace Jesus. It is to be acknowledged that the triumph over sin cannot be realized independently of being joined to the Lord. However, the determination to forsake sin must be made before a person can, in fact, come to Christ. People are not to come to Jesus to gain the victory over bad habits. Rather, they are to come to appropriate the remission sins, and to obtain eternal life. Neither of those benefits have any genuine appeal to the person who has not renounced sin.
Peter also preached the necessity of renouncing sin prior to receiving the forgiveness of sins. “Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord” (Acts 3:19). It appears to me that a better job can be done of making this clear to the people. If, when men are urged to come to Jesus, they are not also told of the necessity of repentance and being converted, they will be more liable to fall. The reason is that such people, from the very beginning, have not been impressed with the gravity of sin. Consequently, they have also been put into a position where they cannot see the magnitude of salvation.
The baptism of John was a spiritual line of demarcation – taking place at a transitional point in time. Jesus said of the ministry of John (for that is all that we know of him), “The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it” (Luke 16:16). The ministry of John the Baptist stood between the covenants. It was a time of preparation for the Messiah, when the hills of human tradition were brought down, and the valleys of human obtuseness were raised. Therefore Isaiah said of ministry of John, who would prepare the way of the Lord, “Let every valley be lifted up, And every mountain and hill be made low; And let the rough ground become a plain, And the rugged terrain a broad valley” NASB (Isa 40:4).
Men became acutely conscious of the Lord and His working, and there was a sense that something great was on the horizon: “And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not” (Luke 3:15). For the first time in history, the kingdom of God was “preached,” and it whetted the appetite of the people. However imperfect the men’s understanding of God’s kingdom may have been, their attention had been turned toward it. They now saw it as something to be possessed. The expectation of the people was elevated, sin was seen as abhorrent, and the remission of sins as desirable. It was a time of significant change, indeed! All of this also confirmed the nature of salvation.
GOD ANOINTED JESUS WITH THE HOLY SPIRIT AND POWER
“ 38a How God anointed Jesus of Nazareth with the Holy Ghost and with power . . .”
Here Peter is continuing to comment on what his audience knew – the reports to which they had been subjected. Keep in mind that there had been no inspired record or report of a miracle-working prophet for centuries.
ANOINTED
“How God anointed Jesus of Nazareth . . .” Other versions read, “God gave,” BBE“God consecrated,” WILLIAMS “anointed and consecrated,” AMPLIFIED and “God poured out on him.” GNB
Technically, the word “anoint” means “to touch with the hand, to besmear,” THAYER “to touch on the surface: to rub or anoint with scented unguents,” LIDDELL-SCOTT As used here, the word that is translated “anointed” has the following lexical meaning. “Of God, consecrating Jesus,” THAYER “appoint, assign, give a task” FRIBERG and “to assign a person to a task, with the implication of supernatural sanctions, blessing, and endowment - 'to anoint, to assign, to appoint, assignment, appointment.” LOUW-NIDA
The point is not the act of anointing itself, but its purpose, or objective. It is a form of sanctification, or setting apart for a work specified and assigned by God Himself. Thus Aaron and his sons were “anointed” to function as priests, ministering to God Himself (Ex 28:41). The tabernacle and all of its furniture and vessels were also anointed – set apart to the work of the Lord (Ex 40:9). According to the command of the Lord, the kings of Israel were anointed, being set apart to their work (1 Sam 16:12; 1 Kgs 1:34; 19:16).
Having “made Himself of no reputation,” and come into the world, taking upon Himself “the form of a servant,” and appearing “in the likeness of men” (Phil 2:7), Jesus Himself was set apart for the work He would do. The works that He would do would be the ones He saw the Father doing (John 5:19). His works were the ones the Father had given Him “to finish” (John 5:36). Jesus said of His works, “the works that I do in My Father’s name, they bear witness of Me” (John 10:25).
In anointing Jesus, God set Him apart to do His works. This was not something that was required for Him when He was in heaven! When He was “the Word,” and was “with God and was God” (John 1:1), there was no need to anoint Him. Angels are never said to be anointed. However, when appearing in the likeness of men, even the Savior required anointing. He was being identified with a sinful race – not in His nature or character, but only in appearance and non-sinful experiences. He therefore had to be consecrated, and invested with power and ability as well. This is because, by entering into the world as a man, He was required to “empty Himself” of the prerogatives of Deity. That is, while He was in this world, He had to sheathe the sword of Divinity, and submit to receiving power and ability. That is not something required by Deity. It is, however a trait of humanity, and Jesus partook of that trait without His essential Person being changed.
This accents the degeneracy of the human race, corrupted by sin, and alienated from God. There is a sense in which even being in the likeness of men involved certain restrictions in the Son. He was hungry (Matt 4:2), thirsty (John 4:8; 19:28), and was weary (John 4:6). He was tempted (Matt 4:1; Heb 4:15), required sleep (Matt 8:24; Lk 8:23), and suffered (Heb 2:18; 1 Pet 2:11). These are the conditions that brought about the need to be anointed by God – consecrated and empowered for the work He was sent to do.
WITH THE SPIRIT
“ . . . with the Holy Ghost . . .” Other versions read, “with the Holy Spirit,” NKJV “gave the Holy Spirit to him BBE and“with the power of the Holy Spirit.” PHILLIPS
Prior to Jesus, I do not believe there is any record of someone being anointed with the Holy Spirit. In Second Corinthians Paul suggests that those in Christ are anointed with the Holy Spirit. “Now he which stablisheth us with you in Christ, and hath anointed us, is God; Who hath also sealed us, and given the earnest of the Spirit in our hearts” (2 Cor 1:22). John also says that believers have received an anointing, which is obviously the Holy Spirit. “But you have an anointing from the Holy One, and you know all things . . . But the anointing which you have received from Him abides in you, and you do not need that anyone teach you; but as the same anointing teaches you concerning all things, and is true, and is not a lie, and just as it has taught you, you will abide in Him” (1 John 2:20,27). These references, however, do not reflect the fulness of the anointing Jesus received, for God did not give the Spirit “by measure” to Him (John 3:34).
Isaiah prophesied that Jesus would be anointed by God (Isa 61:1). In the synagogue of His home town Nazareth, Jesus declared that He was the fulfillment of that prophecy (Lk 4:18,21). The early church confessed to God in their prayer that Jesus Christ had been “anointed” by Him (Acts 4:27).
Others were anointed with oil (Ex 29:7; Lev 8:12; 1 Sam 10:1; 16:3; 2 Sam 1:21; 1 Kgs 1:39; 2 Kgs 9:1). However, Jesus was anointed by God with the Holy Spirit who saturated His spirit as the anointing oil saturated Aaron’s beard and garments (Psa 133:2; Lev 8:12).
Now that Jesus had divested Himself of the privileges of Deity, He would do His work through the enabling power of the Holy Spirit – something He did not do when He was with the Father in glory. Before beginning His ministry, Jesus was “led by the Spirit into the wilderness, being forty days tempted of the devil” (Lk 4:1-2). Jesus also told the people to whom He ministered that He “cast out demons by the Spirit of God” NKJV (Matt 12:28). The condescension that is made known in those words is most remarkable.
A Word About the Word “Ghost”
The first meaning of the word “ghost” in the contemporary dictionary is, “the seat of life or intelligence.” The second meaning is, “a disembodied soul.” The third is “Spirit, demon.” The definition of “Holy Ghost” is “the third person of the Trinity:? Holy Spirit.” MERRIAM-WEBSTER 2003 None of these definitions are identified as archaic.
While this is not the preferred way of referring to the Holy Spirit, I do wish to point out that the academic community does not object to its use, and even identifies it with the Scriptures. Any person confused about the terminology can readily become acquainted with its usage, just as they would with any other word with which they are not familiar.
Having said that, there is a reason why the word was used by linguists of old when referring to the Holy Spirit. The Greek word from which “Ghost,” or “Spirit.” is translated is pneu,mati. The lexical meaning of the word is, 1– “a movement of air (gentle) blast.” It is used in this manner in Second Thessalonians 2:8, where reference is made to the “spirit of His mouth.” It is also used in this way in Revelation 11:11, where “the breath of life from God” is said to have been given to the two slain witnesses. 2 – “the vital principle by which the body is animated.” It is used in this was in Luke 8:55 where the spirit of Jairus’ daughter returned to her and she was raised from the dead. In is used similarly in Acts 7:59, where Stephen called upon Jesus to receive his spirit. Apart from its technical definition, the word is also said to be applied to God Himself (John 4:24), to the “third person of the Trinity” (Acts 16:7), and even to demons (Matt 8:16) THAYER
The word “ghost” is more closely related to a personality than to something unseen, or impersonal power, like breath. Although I personally do not prefer this word because of the associations that are made with it, there is a certain manner of reasoning that is associated with its use. Once this is known, there will be no offense in the word itself, nor will be viewed with academic disdain.
AND WITH POWER
“ . . . and with power . . .” Other versions read, “and with strength and ability and power,” AMPLIFIED and“anointed him with the power of the Holy Spirit.” PHILLIPS
The word “power” is translated from the Greek word duna,mei. Technically, the word does mean “power, mighty, strength, and force.” GINGRICH Therefore, some have mistakenly paralleled the word to dynamite, which they feel is a proper comparison of the word. However, nothing could be further from the truth. Dynamite is destructive, explosive, and devastating. This, however, is not an appropriate view of the “power” with which Jesus was anointed. Instead of the transliteration of this word being dynamite, it is more properly dynamo. A dynamo is a generator, or “a device for converting mechanical energy into electrical current.” OXFORD ENG DICT It is something with which production and accomplishment are associated.
This kind of “power” refers to holy aptitude, or the ability to carry out the mission on which Jesus had been sent. He not only was given a work to do, but the power, or ability, to do it well. When Jesus spoke of His mission in summation, He said that He had been given a commandment to “lay down” His life, then “take it again” – something no one had ever done before in the sense in which He would do it – dismissing His Spirit, then taking it back, returning from the region of the dead. Then, He told how He would accomplish this: “I have power to lay it down, and I have power to take it again” (John 10:17-18). This was the “power” with which the Father had anointed Him. It is what compensated for laying aside the right to employ His inherent Divinity to accomplish the mission on which He had been sent. He was given power from heaven to do it.
This also applied to all of the mighty deeds He did throughout His exceptional ministry. In fact, Peter will now make a special point of this very thing. Jesus was anointed with the Holy Spirit and power to DO something.
GOD WAS WITH JESUS
“ 38b . . . who went about doing good, and healing all that were oppressed of the devil; for God was with him.”
Here is a marvelous summary of the ministry of Jesus while He walked among men.
DOING GOOD
“. . . who went about doing good...” Other versions read, “who went through all quarters doing good,” DARBY and “went everywhere and did good things.” GWN All other versions read that He went about “doing good.”
This was not a category of things that Jesus did, but was an appropriate description of everything He did. Adam sinned – but Jesus did good. All humanity was described as those whose thoughts were only evil “continually” (Gen 6:5) – but Jesus did good. He DID good, and did not merely speak about it. The word from which “good” is translated means “bestow benefits,” THAYER “show kindness to, benefit,” FRIBERG “to do that which is good and beneficial to someone,” LOUW-NIDA “to do good services or show kindness to one.” LIDDELL-SCOTT
Doing good involves bringing advantages or benefits to the people. It is more than giving to a good cause, casting a vote for the right person, or doing what you are supposed to do. Everything Jesus did – everything! – brought benefit, profit, and advantage. This includes cleansing the Temple (John 2:14-17; Matt 21:12), as well as teaching in it (Mk 12:35; John 8:2,20). It included the rebuke of the scribes and Pharisees (Matt 23), as well as teaching the people many things (Mk 4:2). People who gave heed to Jesus were the better for it.
Jesus said that those who came before Him were “thieves and robbers” (John 10:8), taking from the people, and even plundering widows houses (Matt 23:14). Jesus came, however, that men might “have life, and have it more abundantly” (John 10:10). He truly “went about doing good.” The words He spoke were good. The works He did were good. Peter now speaks specifically of some of the good things Jesus did.
HEALING ALL THAT WERE OPPRESSED OF THE DEVIL
“ . . . and healing all that were oppressed of the devil . . .” Other versions read, “healing all who were under the power of the devil,” NIV “making well all who were troubled by evil spirits,” BBE “healing all the people oppressed by the Adversary,” CJB “curing all who were under the tyranny of the Devil,” CSB “healing everyone who was under the devil's power,” GWN “healed those that were suffering from evil,” MRD “curing all who had fallen into the power of the devil,” NJB “healing all who were possessed by demons,” LIVING “healing all who were possessed by demons,” IE “healing all who were possessed by demons,” WEYMOUTH “curing all who were overpowered by the devil,” WILLIAMS and “in particular, curing all who were harassed and oppressed by [the power of] the devil.” AMPLIFIED
This is a most remarkable way of describing the works of Jesus. We have a picture here of Satan assaulting and dominating men – even those who were of the chosen race, and had been given all manner of Divine privileges. There are those who say the devil really has no power. I do not know how Peter could say what he did if that was true. If Satan really has no power, and can only deceive, why would a Deliverer be required who was anointed with the Holy Spirit and power? Why would Peter refer to people who were “oppressed by the devil,” if the devil was powerless, and could only tell lies.
The word “oppressed” is a very strong one. It is translated from a word that has the following lexical meaning. “To exercise harsh control over one, to use one’s powers against one,” THAYER “being under the devil’s tyrannical power,” FRIBERG “to cause serious trouble to, with the implication of dire consequences and probably a weakened state - 'to cause severe hardship, to oppress, to overwhelm,” LOUW-NIDA “to prevail against, to conquer, to be enslaved,” LEH and “exploit, dominate.” GINGRICH
We are not left to conjecture on this matter. Sufficient is said of the works of Jesus to underscore the truth of the statement Peter made.
➪ Jesus healed a man dominated by an unclean spirit, who shouted out to Jesus, asking Him to let them alone (Mk 1:23-25).
➪ Jesus healed a man who was made blind and dumb by a demon (Matt 12:22).
➪ Jesus healed a wild man who ran naked through the hills, cutting himself, and even breaking chains with which he had been bound. He was controlled by a legion of demons (Mk 5:1-10).
➪ He healed a man who had been made speechless by a demon (Matt 9:32-33).
➪ He healed a young girl who was grievously vexed by a demon (Matt 15:22-28).
➪ Jesus healed a young boy whom a demon caused to jump in fire and water, also causing him to have convulsions, and to wallow on the ground, foaming at the mouth (Matt 17:14-18).
➪ He healed a woman who had been bound by Satan for eighteen years, being bowed over, and unable to straighten up (Lk 13:11-16).
These were not cases of delusions, but of oppression, bondage, and captivity. Satan had been having his way among those in the promised land for some time – to say nothing of the rest of the world. However, when Jesus came, He invaded the kingdom of darkness, freeing those who had been dominated by the dark world of evil spirits. He truly went about “doing good.”
GOD WAS WITH HIM
“ . . . for God was with Him.”
The reason for Jesus’ effectiveness is that “God was with Him.” Even though He had come down from heaven, having humbled Himself, “God was with Him.” Because God Himself is “above all and through all” (Eph 4:6), and “all things are of Him and through Him, and to Him” (Rom 11:36), whoever God is “with” is superior to all circumstance. The truth of this was lived out in Jesus while He was in a humble condition, being subject to suffering and temptation. He did not cease to do the will of His Father, the Father was always with Him. That is what Jesus said: “And He that sent Me is with me: the Father hath not left Me alone; for I do always those things that please Him” (John 8:29).
It should not surprise us that John built on this fact, telling us, “Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world” (1 John 4:17). This is also why Jesus said, “It is enough for the disciple that he be as his master, and the servant as his lord” (Matt 10:25).
When Solomon excelled, it was because “God was with him” (2 Chron 1:1). In his better days, when king Asa purged the land of idols, and was successful in gathering the people, it was because “God was with him” (2 Chron 15:9). Stephen testified that Joseph’s success, even though his brothers were moved with envy against him, was because “God was with him” (Acts 7:9; Gen 39:3,23). Samuel grew and advanced in the Lord, and none of his words fell to the ground because “the Lord was with Hm” (1 Sam 3:19). When king Saul opposed young David, he actually became afraid of him because he sensed “the Lord was with him” (1 San 18:12).
It is no marvel, therefore, that when the Savior came into the world to destroy the works of the devil, make an end of sin, and bring in everlasting righteousness, “God was with Him.”
The household of Cornelius had heard about the fame of Jesus. Now, however, Peter is accounting for the great ministry of Jesus of Nazareth. He was not simply a gifted man, capable of doing extraordinary things. God was with Him!
WE ARE WITNESSES OF ALL THINGS
“ 39a And we are witnesses of all things which he did both in the land of the Jews, and in Jerusalem . . .”
The foundational preachers and teachers are those who personally saw and heard Jesus Christ, All other professing authorities must deliver the apostles’ doctrine, for no other message has been confirmed by God. This is all easy enough to say, but when you consider how much is being said today in the name of Christ that was never said or alluded to by apostles, it is rather startling. Think of the things the apostles did not speak or write about. What about the rights of citizens, or financial security, or how to win the lost. What of church planting, increasing the size of a congregation, or how to reach the youth of the community. What of missionary programs, or the election of church officials, of professional training. How about the procedures of good worship, or how to maintain a happy marriage. What of the role of the church in the community, or how the church can appeal to the community. Where did they ever address the matter of a counseling program, or how to address the outbreak of divorce.
Precisely why is so much being said of such things today, while there is a glaring absence of them in the apostles’ doctrine? Who can be called forward to be a witness for Jesus in the areas that I have mentioned? Where did He address such matters?
If this all seems meaningless, consider how they sound in comparison with what Peter will say. How is it possible for any person to be preaching the truth if it is actually at variance with what the eye-witnesses of Jesus said? If our preaching and teaching does not reflect the priorities of apostolic doctrine, how can it be justified?
WE ARE HIS WITNESSES
“And we are witnesses of all things which he did . . .” Other versions read, “we can testify to every Jesus did,” GWN “we apostles are witnesses of all He did,” NLT “we saw all of the things,” IE “we are eye and ear witnesses of everything of everything He did,” AMPLIFIED “Now we are eye-witnesses of everything that he did,” PHILLIPS and “We saw what Jesus did.” CEV
It must be remembered these were appointed witnesses, not volunteers. Jesus told his disciples, “And said unto them, Thus it is written, and thus it behooved 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). Again He told them, “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).
Again and again, these men confessed, “we are all witnesses” (Acts 2:32); “we are witnesses” (Acts 3:15); “we are His witnesses of these things” (Acts 5:32). And now, Peter says it again: “we are witnesses of all things.”
What Is A Witness
Someone who was willingly involved in what was taking place, and are allied with the Worker. The word “witness” has an intriguing root meaning. “etymologically one who is mindful, heeds; probably allied with.” THAYER This does not refer to a passer-by who was simply there when a certain thing happened. Such a witness may have some value in a legal setting, but not in a spiritual one. In things pertaining to God, for example, Pharaoh, Sennacherib, Pilate, and Herod would not be acceptable witnesses – even though they had personally witnessed Divine workings. These witnesses were not mindful of what they saw, and certainly were not allied with the heavenly Worker.
A witness must also be faithful, reporting what had actually taken place, and not merely what was interpreted to have taken place. Thus when Isaiah was commanded by God to write on a large scroll, he chose “faithful witnesses” to do the recording (Isa 8:2).
There is also a sense in which witnesses are chosen by God, and not simply garnered my men. Thus God speaks of “My witnesses” (Isa 43:10,12; 44:8). Jesus referred to the apostles as “witnesses unto Me” (Acts 1:8). They are also described as “His witnesses unto the people” (Acts 13:31).
Valid witnesses are inspired by God. In the case of the apostles, they were not only eye-witnesses, but were given the Holy Spirit to enable them to recall and properly convey what they had seen and heard (Lk 24:48-49; John 14:26; Acts 1:8).
Willing to die, if required to do so, for delivering the witness. The Greek word from which “witness” is derived is ma,rturej (matyres), from which the word “martyr” comes. In Scripture it is used in the sense of one “who after his example have proved the strength and genuineness of their faith in Christ by undergoing a violent death.” THAYER While martyrdom is not as requisite for being a witness, it is imperative that there be a willingness to be one.
The Qualification of the Witness
The apostles, who were Christ’s handpicked witnesses, had certain qualifications. When Jesus chose them, the fact that He did the choosing was sufficient. It is written that “He ordained twelve, that they should be with Him, and that he might send them forth to preach” (Mark 3:14). They were not simply with Him during the day, as though they were employees. For the most part, if not totally, their personal lives ended when He chose them. Those who had were employed by others, or had a business “left all” and followed Him (Matt 4:20,22; Lk 5:11; Mk 10:28; Lk 18:18). Wherever Jesus went, they went – the only exception being when He went out alone to pray (Matt 14:23; Mk 6:47). Any occasion when the disciples were not with Jesus was exceedingly rare, and never lasted very long.
When Peter led the disciples in filling the office vacated by Judas, he, by inspiration, gave the qualifications that had to be met. “Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us, beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection” (Acts 1:22). Additionally, Jesus had told them on the eve of His betrayal, “And ye also shall bear witness, because ye have been with me from the beginning” (John 15:27).
From the Baptism of John
The stipulation “from the baptism of John” suggests that the chosen witnesses were also required to have been disciples of John. This is fitting, seeing that He was sent to prepare the way of the Lord. It would also suggest the witnesses were present at His baptism. We are given a record of two of John’s disciples that heard what He said of Jesus, and immediately left him and followed Jesus. One of the two is identified as Andrew, Peter’s brother. “And looking upon Jesus as he walked, he saith, Behold the Lamb of God! And the two disciples heard him speak, and they followed Jesus. Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto him, Rabbi, (which is to say, being interpreted, Master,) where dwellest thou? He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day: for it was about the tenth hour. One of the two which heard John speak, and followed him, was Andrew, Simon Peter's brother” (John 1:36-40).
The “witnesses” chosen by Christ not only saw what He did and heard what He said, they were able to set it all within the context of His overall ministry and particular explanatory words He addressed to them. In addition, they were given the Holy Spirit to enable them to precisely recall relevant matters, and to also properly interpret them. There have never been any other witnesses of this sort – the only exception being Paul the apostle, who was even given special insights and revelations.
THE REALM OF THE WORK
“ . . . both in the land of the Jews, and in Jerusalem . . .” Other versions read, “country of the Jews and Jerusalem,” NIV “Judea and in Jerusalem,” NRSV “Judean countryside and Jerusalem,” CJB and “in all the region of Judaea and in Jerusalem,” MRD and “throughout Israel and in Jerusalem.” LIVING
Jesus ministered in God’s land (Deut 32:43; 2 Chron 7:20; Psa 10:16; Joel 2:18), in His Father’s house (John 2:16), and among the chosen people (Matt 15:24; John 1:11; Acts 3:25-26; 13:26). This was the land that God had chosen. Jerusalem was the city that He had chosen (1 Kgs 11:36). The Temple was the place where He “dwelt between the cherubims” (Ex 25:22; 1 Sam 4:4; 2 Kgs 19:16; Psa 99:1; Isa 37:16). The Jews were the people to whom the promise of the Messiah was given (Isa 9:6). The sanctity of Israel, Jerusalem, and the Temple is underscored in the great prayer of Solomon at the dedication of the Temple. “When they sin against You (for there is no one who does not sin), and You become angry with them and deliver them to the enemy, and they take them captive to the land of the enemy, far or near; yet when they come to themselves in the land where they were carried captive, and repent, and make supplication to You in the land of those who took them captive, saying, 'We have sinned and done wrong, we have committed wickedness'; and when they return to You with all their heart and with all their soul in the land of their enemies who led them away captive, and pray to You toward their land which You gave to their fathers, the city which You have chosen and the temple which I have built for Your name: "then hear in heaven Your dwelling place their prayer and their supplication, and maintain their cause” NKJV (1 Kgs 8:47-49). This saying was fulfilled in Daniel who, from the land of the enemy, faced Jerusalem and prayed (Dan 6:10).
When God visited His people through Jesus, He did so in His land, His city, and His house. As Peter will develop, the tragedy was that they did not know the time of their “visitation” (Lk 19:44).
Whatever you may personally think about the land of Israel, or the “land of the Jews,” or Canaan, there are some things that it is well to recall. All of the redemptive works that were done upon the earth were done in that land. Christ’s birth, dedication, and upbringing took place there. His ministry, death, burial, and resurrection took place it that land. All of the powerful things that He declared were said in that land. He even ascended back into glory from that land. This is where Moses and Elijah came to speak with Him about the death He was going to accomplish. His miracles were all done in this land. This is also the land where the Gospel, according to Jesus’ own commandment, was first preached. This was all according to Divine intention. It was not the mere response of God to circumstance.
THEY SLEW AND HANGED ON A TREE
“ 39b. . . whom they slew and hanged on a tree . . .” Other versions read, “they killed by hanging on a tree,” NKJV “put Him to death by hanging Him on a cross,” NASB “They did away with him by hanging him on a stake,” CJB “ People hung him on a cross and killed him,” GWN “This same person the Jews hanged on a tree, and slew him,” MRD “They put him to death by hanging him on a cross,” NLT “He was murdered on a cross,” LIVING “they put Him on a cross made of wood,” IE “They even put Him to death, by crucifixion,” WEYMOUTH “they murdered Him by hanging Him upon a tree,” WILLIAMS and “And [yet] they put Him out of the way (murdered Him) by hanging Him on a tree.” AMPLIFIED
This is now the fifth time Peter has laid the responsibility for the death of Jesus at the feet of the Jews (Acts 2:23; 3:15; 4:10; 5:30). Stephen also charged them with murdering Jesus (Acts 7:52). Paul did the same (Acts 13:27-29; 1 Thess 2:14-15). Those who say the Jews did not kill Jesus are at variance with these inspired utterances. We have absolutely no interest in an explanation of their position. It is false to the core, and is unworthy of a hearing.
HANGED ON A TREE
Several versions substitute another word for “tree” – “cross,” NASB/NLT/LIVING “stake,” CJB “cross made of wood,” IE and “crucifixion,” WEYMOUTH Right here, certain language scholars have superimposed their own understanding on the text. It is true that the word translated “tree” (xu,lou) has a meaning of “wood,” “beam,” or “cross,” and is so used in many classical writings. THAYER This same word is used by both Paul and Peter to describe the instrument on which Jesus was crucified. Galatians 3:13 reads, “Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree.” First Peter 2:24 reads, “Who His own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed” (1 Pet 2:24). Most versions use the word “tree” in Galatians 3:13. Exceptions are “stake” CJB and “wooden cross.” LIVING Variant readings of First Peter 2:24 include “cross,” NASB/NRSV/GWN/ MRD/NAS/NAU/NJB/NLT and “stake” CJB
Now, all of this may seem to be of little consequence. However, the instrument on which Jesus was crucified is tied back to a statement made under the Law: “for it is written, Cursed is every one that hangeth on a tree.” That statement is found in Deuteronomy 21:22-23, and it concerns the punishment of someone found worthy of death. “And if a man have committed a sin worthy of death, and he be to be put to death, and thou hang him on a tree: His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged is accursed of God;) that thy land be not defiled, which the LORD thy God giveth thee for an inheritance.” Most all of the versions read “tree” in this text. Exceptions read “impale him on a tree,” TNK “gibbet,” (upright post) DOUAY
We have in Scripture an example of capital punishment being executed in this manner. It took place when Joshua executed five kings that had fought against them. Joshua honored the law of Deuteronomy in carrying out that execution. “And afterward Joshua smote them, and slew them, and hanged them on five trees: and they were hanging upon the trees until the evening” (Josh 10:26).
Now, the point here is that the curse of God was upon the one who was hanged on a tree. The body was not to remain on the tree over night, but was to be taken down and buried. This, of course, is precisely what was done with the body of Jesus.
The doctrinal point here is that the atoning death of Christ is not to be seen as taking place on a Roman cross. It is rather to be seen as being accomplished on a tree of Divine cursing – a place where Jesus was “made a curse for us.” Sin was not removed because of the sentencing of Pilate or the initiative of the Jews. It was rather removed when Jesus was made a curse for us on a tree, as foreshadowed under the Law.
Those who were familiar with the Law would recognize this fact. I do not believe it can be seen when alternative words are arbitrarily chosen by the linguists. This is why those who translate Scripture must have a grasp of the Scriptures themselves, and the purpose and manner of God. When there are alternative terms available, the default should be to one that has been sanctified by both Divine use and prophecy.
GOD RAISED JESUS AND SHOWED HIM OPENLY
“ 40 Him God raised up the third day, and showed him openly; 41 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.”
There is a remarkable consistency in the various messages that are recorded in the book of Acts. Those words are also quite unlike the presentations of Christ that have become common in our time. Men of honest heart are right in questioning why Christian leaders have taken upon themselves to speak differently about Jesus than those who were His appointed witnesses. Such men do owe us an explanation, and until they provide us with a satisfactory one, they ought not to be given a hearing.
GOD RAISED HIM THE THIRD DAY
“Him God raised up the third day . . .” Other versions read, “God raised Him from the dead on the third day,” NIV “On the third day God gave Him back to life,” BBE “God raised up this man on the third day,” CSB “God brought him back to life on the third day,” GWN “God raised him to life on the third day,” NLT and “But God brought him back to life again three days later.” LIVING
This is now the eleventh time a point has been made of God raising Jesus from the dead (Acts 1:22; 2:24,31, 32; 3;15,26; 4:10,33; 5:30,31; 10:40).
This is the first time that the record states He was raised “on the third day.” Of course, prior to His death, Jesus had told His disciples He would rise again on “the third day” (Matt 16:21; 17:23; 20:19; Mk 9:31; 10:34; Lk 9:22; 13:32; 18:33). After He rose again, Jesus reminded His disciples that He had said He would “rise again” on the third day (Lk 24:7-8,46). When Jesus appeared to the two on the road to Emmaus, it was still “the third day” (Lk 24:21). I hardly see how a point could be established with any more clarity.
Yet, there remain those who haggle about the day on which Jesus was crucified – whether it was Wednesday, Thursday, or Friday. They draw attention to the words of Jesus on the matter: “For as Jonas was three days and three nights in the whale's belly; so shall the Son of man be three days and three nights in the heart of the earth” (Mat 12:40). They reason that three full days and three full nights are meant, and therefore Jesus could not possibly have been crucified on Friday. The whole manner of reasoning has an intellectual sound to some. But what are they going to do with the eleven clear statements that affirm Jesus rose ON the third day? Such foolish excursions into the realm of philosophy are unwarranted and even disgraceful.
Here we also see involvement of the entire Godhead in the resurrection of Jesus. From one point of view, Jesus took His own life back again (John 10:17-18). From another point of view, God raised Him from the dead (Acts 13:30). From yet another point of view, He was raised from the dead “by the glory of the Father” (Rom 6:4). From still another perspective He was “quickened by the Spirit,” or “made alive by the Spirit” NIV (1 Pet 3:18).
These are not contradicting views, but make known to us something of the complexities of Divine working. The Godhead is united in their involvement in redemption. God is said to have raised Jesus from the dead because He is the One who sent Him, and it was His purpose that was being fulfilled. Jesus is said to have taken back His life because He had been given power to do so, working, as it were, in concert with the Father Himself. He was made alive by the Spirit because “it is the Spirit” that quickens or makes alive, and He is not excluded in any conferment of life. Among other things, this provides confirmation of the surety that is realized when faith takes hold of the truth of the Gospel.
AND SHOWED HIM OPENLY
“ . . . and showed him openly . . .” Other versions read, “granted that He should become visible,” NASB “caused Him to be seen,” NIV “allowed Him to appear,” NRSV “made Him manifest,” RSV “let Him be seen,” BBE “permitted Him to be seen,” CSB “gave Him to be openly seen,” DARBY “gave Him to be made manifest,” DOUAY “made Him to appear,” ESV “caused Him to seen with naked eyes,” MRD “granted that He be visible,” NAB “showed Him,” LIVING “permitted Him to appear unmistakably,” WEYMOUTH and “caused Him to be manifest (to be plainly seen),” AMPLIFIED
Although Jesus was raised in a very real body, it was not one adapted to this world. In order for Him to be seen by mortals, God had make Jesus visible to them. From the subjective point of view, the eyes of those who saw Him were opened so they could see Him who was not suited for this world. From the objective point of view, God caused Jesus to be seen, for if He did not do this, no one could possibly have seen Him.
In Mark’s record concerning Jesus’ appearance to the two on the road to Emmaus, he says He appeared to them “in another form,” or a “different form” NASB (Mk 16:12). This was an example of God showing Jesus openly, enabling the two to behold Him as though He was still like them.
The reality of His body was confirmed when He appeared to His disciples and said, “Behold my hands and my feet, that it is I Myself: handle Me, and see; for a spirit hath not flesh and bones, as ye see Me have” (Luke 24:39). This was not a commentary on the constitution of His resurrected body, but was rather an evidence that God was showing His Son to them, confirming that He had risen from the dead. Without this revelation of God, Jesus could not possible have been seen.
The second appearing of Jesus will also be on this order, when God will “show” Him as He is (1 Tim 6:15). Then, the difference will be twofold. First, He shall appear in all of His glory, and not simply “in another form.” Second, the dead will be “raised incorruptible,” and the living will be “changed,” having “put on immortality” (1 Cor 15:52). Also, then “every eye shall see Him,” and not only select witnesses, as in our text (Rev 1:7).
By saying that Jesus was shown “openly,” the text means it was a public showing. Yet, as Peter will affirm, the “public” was made up of people God Himself selected.
NOT TO ALL THE PEOPLE
“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.” Other versions read, “witnesses who were chosen beforehand by God,” NASB “witnesses whom God had already chosen,” NIV “to us who were chosen by God as witnesses,” RSV “witnesses marked out before by God,” BBE “witnesses appointed beforehand by God,” CSB “witnesses preordained by God,” DOUAY “whom God had chosen in advance to be his witnesses,” NLT and “who were chosen (designated) beforehand by God as witnesses.” AMPLIFIED
Before Jesus died, He told His disciples that after that death, the world would see Him “no more” (John 16:10). Now, the only people who saw Him were those chosen by God. When Peter says “not to all the people,” He means not to all the Jewish people. He appeared only to special “witnesses” that God had chosen “before.” And who were these witnesses to whom God chose to reveal the risen Christ? We do not know them all by name, but we can compile quite an impressive list.
➪ He first appeared to Mary Magdalene. He spoke to her (Mk 16:9).
➪ The women who came to the tomb, to whom Jesus also spoke (Matt 28:9-10).
➪ The two on the road to Emmaus, to whom He spoke (Mk 16:12; Lk 24:13-32).
➪ Matthias and Barnabas, who met the qualification of witnessing the risen and speaking Christ (Acts 1:22-23).
➪ Those who were “with the eleven” when Cleopas and his partner reported they had seen the Lord. During that time, Jesus appeared to that group also, and spoke (Lk 24:33-45).
➪ Those who witnessed Christ’s ascension, and returned to Jerusalem to wait for the promise of the Father (Lk 24:52). These included “the women, Mary the mother of Jesus, and Jesus’ brothers” Acts 1:14). At that time, we are told that one hundred and twenty were gathered together (Acts 1:15). Far less than the more than five hundred who seen the resurrected Jesus at the same time (1 Cor 15:6).
➪ When Jesus showed Himself to the disciples at the Sea of Tiberias, seven men were present: Simon Peter, Thomas, Nathanael of Cana, James and John, and two unnamed disciples. We do not know if they were among the eleven (John 21:3) There is no record of Nathanael being one of the apostles, and we know very little of him (John 1:47).
➪ A special appearance to Cephas, or Peter (1 Cor 15:5a).
➪ A special appearance to the twelve (1 Cor 15:5b).
➪ Over five hundred brethren during a single occasion (1 Cor 15:6).
➪ A special appearance to James, whom we understand to be the brother of our Lord (1 Cor 15:7).
➪ Last of all to Paul, as one who was born out of due season (1 Cor 15:8).
As you can see, there were a considerable number of witnesses chosen before hand. I do not doubt that someone from every group of people were present in that number. All of them are dignified by the fact they were chosen witnesses.
HE COMMANDED US TO PREACH TO THE PEOPLE
“ 42 And He commanded us to preach unto the people, and to testify that it is He which was ordained of God to be the Judge of quick and dead.”
When we subject ourselves to the raw text of Scripture, refusing to run it through the filter of human wisdom and religious tradition, it will have a jarring effect upon our soul. Our minds will be agitated with new and fresh perspectives, and we will be shaken out of any complacency that has been caused by religious casualness.
HE COMMANDED US TO PREACH
“And He commanded us to preach unto the people . . .” Other versions read, “give news of this to the people,” BBE “proclaim and attest to the Jewish people,” CJB “ordered us to warn the people,” GWN “proclaim and testify to the people,” MRD “proclaim this to His people,” NJB and “preach the Good News everywhere.” LIVING
Precisely who is “the people?” While there is a sense in which this includes everyone, it is particularly focused on the people who have been made ready for the Lord – the Jewish people in particular. These are the people who had been schooled by Scriptures and hewn by the prophets. They had been taught how to think about God, and had some acquaintance with revelation. Now Peter will announce a word for which their own Scriptures had prepared them.
AND TO TESTIFY HE IS THE APPOINTED JUDGE
“ . . . and to testify that it is He which was ordained of God to be the Judge of quick and dead.”
This verse is noteworthy. Here Peter will declare something Jesus commanded them to “preach” – the men who have been set “first” in the church (1 Cor 12:28). It will become apparent that this message is not one that is being preached in our time – at least not on any significance scale.
The Jews, and any proselytes who had joined them, were very much aware of the coming judgment. The Scriptures had spoken on this subject, and although it was not marked with the clarity of the Gospel, it was clear enough to reach the honest and good heart. Ponder what was written in the Jewish Scriptures.
➪ “Then shall the trees of the wood sing out at the presence of the LORD, because He cometh to judge the earth” (1 Chron 16:33).
➪ “What then shall I do when God riseth up? and when He visiteth, what shall I answer him?” (Job 31:14).
➪ “But the LORD shall endure for ever: He hath prepared His throne for judgment” (Psa 9:7).
➪ “Our God shall come, and shall not keep silence: a fire shall devour before Him, and it shall be very tempestuous round about Him” (Psa 50:3).
➪ “He shall call to the heavens from above, and to the earth, that He may judge His people” (Psa 50:4).
➪ “Before the LORD: for He cometh, for He cometh to judge the earth: He shall judge the world with righteousness, and the people with His truth” (Psa 96:13).
➪ “I said in mine heart, God shall judge the righteous and the wicked” (Eccl 3:17).
➪ “Rejoice, O young man, in thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know thou, that for all these things God will bring thee into judgment” (Eccl 11:9).
➪ “For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil” (Eccl 12:14).
➪ “A fiery stream issued and came forth from before Him: thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him: the judgment was set, and the books were opened” (Dan 7:10).
➪ “Therefore thus will I do unto thee, O Israel: and because I will do this unto thee, prepare to meet thy God, O Israel” (Amos 4:12).
It is apparent that any Jew of sober mind was acutely aware that a time was coming when men would be called into account before God. There was some acquaintance with the fact that a kind of Divine review would be made of the lives of the people, and the books, or records, would be opened and made public. There was also a word from Amos that told people they should prepare to confront God. They were even told God would be on the initiative to judge the earth, not waiting for men to come to Him. He would, in fact, come to judge the earth, doing so with the utmost integrity and uprightness. However, the details of all of this were very sketchy.
Now, with a single sentence, Peter throws the floodlight of revelation on the day of judgment. God has ordained than a Man will judge men! That is something that had never been made clear by Moses or the Prophets. The judgment would also be thorough – of the living and the dead. That is, the God who had only been known for judging the living, would also take up the cases of the dead. All of this would be done by the Lord Jesus Christ, who has been ordained for this time of review and accountability, of punishment and reward.
Jesus “commanded” that this word should be preached – even to those who believe on the name of Jesus Christ, it is Gospel, for their Savior is also their Judge. For those who have rejected Christ, and chosen to live without giving due regard to Him, the terror of this day defies all description. Before Jesus commences the judgment, He shall have removed the heavens and the earth, and all things in them. The things for which men have lusted will not be present in any form. Only eternal verity will be staring them in the face. Divested of flesh and blood, which cannot inherit the kingdom of God (1 Cor 15:50), and housed by a frame that is not subject to death and decay, the wicked will have a full recall of all of their unrighteous deeds. They will be able to access them while they stand before “God the Judge of all,” and “the Man Christ Jesus.” Nothing will be hidden, and nothing will be forgotten. No opportunity will be given to make amends, correct their thinking, or start again.
It is no wonder that Jesus commanded this message to be preached, declared, announced, and affirmed to the people! While religious pretenders are busying themselves to correct the problems of humanity, Jesus commands that the people be told that He is going to judge the living and the dead.
When Jesus walked among men, He referred to “the day of judgment” (Matt 10:15; 11:22; 12:36), and “the judgment” (Matt 12:42; Lk 10:41; 11:31,32). He said that men would give an account for every “idle word” that they spoke (Matt 12:36). He said that those who rejected His words would be judged by them in the last day (John 12:48). He also said that no one who did a work in His name would lose their reward (Matt 10:41-42). The Lord Jesus Christ made the people acutely aware of the appointed day of judgment.
Should the professing church come to the point where this commandment of Jesus is obeyed, it will have a significant impact on society in general, and the church in particular. Let the message be faithfully declared!
THE PROPHETS BEAR WITNESS TO JESUS
“ 43 To Him give all the prophets witness, that through His name whosoever believeth in Him shall receive remission of sins.”
Here again, something is said that differs significantly from the trend of modern preaching. It is good to remember that a man is speaking who has been chosen by Jesus, given special privileges by the Son of God, and is filled with the Spirit.
ALL THE PROPHETS WITNESS
“To Him give all the prophets witness . . .” Other versions read, “of Him all the prophets bear witness,” NASB “All of the prophets testify about Him,” NIV and “all of the prophets have written about Him.” LIVING
This agrees perfectly with what Jesus Himself said, “Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of Me” (John 5:39). An angel of God also confirmed this to John the beloved: “the testimony of Jesus is the spirit of prophecy” (Rev 19:10). Once, when John was recording Jesus quoting from the book of Isaiah, he added, “These things said Esaias, when he saw His glory, and spake of Him” (John 12:41). Peter said of the testimony of the prophets, “Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you: Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow” (1 Pet 1:10-11).
Jesus Christ is the theme of Scripture, the heart of its message, and the fulfillment of its prophecies. He is the consummate theme of the prophets, and all of their other messages revolve around Him. When he had found Jesus, Philip told Nathanael, “We have found Him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth” (John 1:45).
Now, if this is true, then why have professed Christian leaders allowed a prevailing ignorance of the prophets to be developed in the church? Why is it that what is being said about Jesus is often even at variance with what the prophets said about Him?
Let it be clear, the prophets spoke of Jesus Christ in order that men might be able to recognize Him. The Jews were cultured to think in terms of the Scriptures being fulfilled. Now, Peter affirms that this is precisely the case. Of course, if his hearers had no knowledge of the prophets, this word would have no meaning at all.
That condition m ay exist in the churches of our time, but it did not exist in the synagogues of Peter’s time. Jews and proselytes were acquainted with this custom: “For they that dwell at Jerusalem, and their rulers, because they knew Him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled them in condemning Him” (Acts 13:27). The ones who rejected Christ did not do so because
they had not been subjected to the testimony of the prophets. They heard them read “every sabbath day.”
WHOSOEVER BELIEVES
“ . . . that through His name whosoever believeth in Him shall receive remission of sins.”
And what is the testimony of the prophets concerning the Lord Jesus Christ? It is a message of not only the superiority of Jesus, and the greatness of His accomplishments, but of the effectiveness of embracing what is said of Him. “Through His name, everyone who believes in Him receives forgiveness of sins,” NASB “everyone who believes in Him receives forgiveness of sins through His name,” NIV “through His name everyone who has faith in him will have forgiveness of sins,” BBE “Every person who commits himself to Jesus will be forgiven through the authority of Jesus,” IE and“everyone who believes in Him [who adheres to, trusts in, and relies on Him, giving himself up to Him] receives forgiveness of sins through His name,” AMPLIFIED
I have come from a background where believing was nearly, if not outrightly, demeaned. All kinds of arguments were regularly initiated that said it was not enough to believe. The reasoning presumed believing to be one of several steps that were of equal value, and obtained their power when they were all knit together. With such a perception we could not refer to this verse – even though it was in the book of Acts, which we contended, contained “the plan of salvation.” Alas, concerning this verse, we were like Ephraimites who, when asked to repeat the word “Shibboleth,” “could not frame to pronounce it right” (Judges 12:5-6).
But now, praise God, I can “pronounce it right,” and take great joy in doing so: “whosoever believeth in Him shall receive remission of sins!”
Paul taught essentially the same thing when he said, “And by Him all that believe are justified from all things, from which ye could not be justified by the law of Moses” (Acts 13:39). Jesus said such a person is “not condemned” (John 3:18). He also said the one who believes on Him has “everlasting life” (John 3:36; 6:47). Again He said that the one believing on Him would “never thirst” (John 6:35). The person who believes on Him, Jesus said, would experience the flow of “living waters” out of his inmost being. John said He was speaking about the Holy Spirit, whom those who believe would receive (John 7:38-39). Jesus told Martha that the one who believed in Him, though he was dead, he would live (John 11:25).
Peter said that the person who believed on Jesus would “not be confounded” (1 Pet 2:6). John said that the person who believed Jesus is the Son of God overcomes the world (1 John 5:5). He also said that such a person “hath the witness in himself” (1 John 5:10).
Why should any person be ashamed to repeat what Jesus said, or feel any need to modify it or apologize that it was in the Bible? What Peter said was the truth – not a portion of the truth, but the truth!
What this means is that there is more to believing than I had thought. It is not a mere step, but is the house in which everything else was found. If a person can believe, Jesus said, “all things are possible” (Mk 9:23). Such a person – one who believes in Jesus – will certainly have no trouble obeying Him, for faith always obeys, and never disobeys. That is the resounding testimony of the eleventh chapter of Hebrews.
This verse also confirms the priority of remission. Until sins are forgiven, no other benefits will be realized. Believing in Jesus is directly associated with the remission of sins. That is what Peter said.
This in no way negates that men are to be baptized in the name of Jesus Christ “for the remission of sins” (Acts 2:38). It does undergird WHY this is the case. It is one’s faith that validates their baptism, and not visa versa. When men have trouble with the requirement of baptism, it is because they do not believe. There is no record in Scripture of a believer who balked at the necessity of being baptized. When people stumble over that requirement, it is because they do not believe – and that failure excludes them from the privilege of experiencing the remission of sins.
CONCLUSION
We have been exposed to a remarkable presentation of Jesus Christ. It is one that was inspired by the Holy Spirit, and delivered by a man with spiritual understanding. It will now be interesting to learn how heaven will respond to such a message, and to the readiness of the household of Cornelius to embrace it.
Here is a classic example of someone who was prepared for Christ. The path had been cleared, and no further obstacles stood between the people and the Lord. Their hearts had been made ready, and thus the Word of Christ will in no way offend them. This is an example of “the hearing of faith” (Gal 3:2,5).