The Book of Acts
Lesson Number 58
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.
PAUL PREACHES IN ANTIOCH, #2
“13:24 When John had first preached before His coming the baptism of repentance to all the people of Israel. 25 And as John fulfilled his course, he said, Whom think ye that I am? I am not He. But, behold, there cometh One after me, whose shoes of His feet I am not worthy to loose. 26 Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent. 27 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. 28 And though they found no cause of death in Him, yet desired they Pilate that He should be slain. 29 And when they had fulfilled all that was written of Him, they took Him down from the tree, and laid Him in a sepulchre. 30 But God raised Him from the dead: 31 And He was seen many days of them which came up with Him from Galilee to Jerusalem, who are His witnesses unto the people. 32 And we declare unto you glad tidings, how that the promise which was made unto the fathers, 33 God hath fulfilled the same unto us their children, in that He hath raised up Jesus again; as it is also written in the second psalm, Thou art My Son, this day have I begotten Thee.” . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .(Acts 13:24-33)
INTRODUCTION
Paul passes over 2,000 years of Divine workings – from Abraham through the raising up of Jesus – leaping over the period of the kings, the era of the Prophets, the Babylonian captivity, the return of Judah from that captivity, and the rebuilding of the Temple (a period of more than a thousand years). It ought to be obvious that there is objectivity in his preaching. He is not merely passing along information, or giving a chronological history lesson. In order to preach like this, God Himself, the Author of history, must be known. His objectives and priorities for mankind must be comprehended, and the indispensable role of Jesus discerned.
A PROPER VIEW IS IMPERATIVE
There have been men peruse the same era of time and see other things with no obvious or immediate association with the purpose of God. Ponder the epochal historical events that occurred during the period time covered in our text.
➪ Babylon uses geometry in astronomic measurements. They also identify the signs of zodiac – 2000 B.C.,
➪ Four basic elements identified in India: earth, air, fire, and water – 2000 B.C.
➪ Indoor bathroom plumbing first used in Crete – 2000 B.C.
➪ Beginning of Semitic alphabet – 2000 B.C.
➪ Library in Hittite capital contains tablets in eight languages – 1500 B.C.
➪ Shipbuilding flourishes in Mediterranean and Scandinavian countries – 1500 B.C.
➪ Founding of the city of Corinth – 1500 B.C.
➪ Egyptian dynasties – 1570-1164 B.C.
➪ Philistines smelt iron – 1050 B.C.
➪ First recorded Olympic games – 776 B.C.
➪ Founding of Rome – 753 B.C.
➪ Nebuchadnezzar’s Hanging Gardens – 575 B.C.
➪ Indian surgeon Susrata performs cataract operations – 500 B.C.
➪ Socrates, Plato, and Aristotle – 470-322 B.C.
➪ Archimedes, Greek mathematician and scientist – 287-212 B.C.
➪ Great wall of China built – 215 B.C.
➪ Ships from China reach India for the first time – 100 B.C.
➪ Roman Empire – 60 B.C.
➪ London founded – 43 A.D.
While, from the human point of view, these are representative of significant historic events, they are all incidental from the heavenly point of view. These are samples of unusual human productivity, ranging from language and literature. to philosophy and architecture; and from shipbuilding to the establishment of cities and empires. Yet they are not significant within the framework of the purpose of Almighty God. That is, they are given no emphasis , nor does the Lord use them as pillars of reason, or primary reference points. In fact, they are not even mentioned in the Word of God – not even in passing.
GODLY THINKING
We are living in a period of time in which professed Christian thinkers have been unduly influenced by worldly accomplishments. The realm of Christian scholarship has been penetrated by bodies of knowledge Scripture refers to as “science falsely so called,” or “false called knowledge” NKJV (1 Tim 6:20). Such things as psychiatry with its psycho-analysis, hermeneutics (methodological principles of interpretation), principles of statistics, logic (the science of the formal principles of reason), physical science, etc. have been merged with religious thought. This has yielded all kinds of erroneous doctrines, as well as the modern approaches to exposition.
As soon as men attempt to mingle human wisdom, however valid it may appear, with the revealed wisdom of God, the mind is diverted away from God. It is not possible for any form of the wisdom of man to assist one in understanding the revelation of either the Person or purpose of God Almighty. This is not a speculative statement, God has spoken on this matter. “For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world? For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe” (1 Cor 1:19-21), With holy deliberation, Paul avoided any attempt to merge the wisdom of God and the wisdom of men. “And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power: That your faith should not stand in the wisdom of men, but in the power of God” (1 Cor 2:4-5).
WHY MENTION THIS?Because this is such a sensitive subject, it is necessary to affirm the relevance of its mention. It is because our text is exposing us to the preaching of one of the premier men in the body of Christ. He is on a mission originated the Holy Spirit (Acts 13:2), and is speaking in view of the solemn commission that was delivered to him when he first was added to the church (Acts 26:18). His thinking and speaking are shaped by his faith. In addition to this, as he wrote some time later, Jesus had considered him “faithful, putting him into the ministry” (1 Tim 1:12). That is, like Abraham and David before him, he could be trusted to do what pleased the Lord (Gen 18:19; 1 Sam 13:14). For these reasons, it is vital that we note the manner in which Paul speaks. He does not rely on rabbinical interpretations or the traditions of the elders. There is no reference to the instruction of the scribes, or even to the sayings of Gamaliel. He relies wholly upon the Scriptures for the formulation of both reasoning and proclamation. This is not a common practice in our time, but there is good reason to believe it is a completely sound one.
SUFFICIENT INFORMATION FOR THE OCCASION
Paul provides enough of Israel’s history to establish God’s purposeful dealings with them, as well as their recalcitrant nature toward that Divine intent. Now he shows that a kingly Messiah was promised through David, and that everything revolved around Him. Because of who He was, men were not given the option of rejecting, spurning, or refusing to hear Him. Often I hear men referring to others being free to reject Jesus. This is a clumsy saying, and is unworthy of repetition. I understand that men are capable of rejecting Christ, but they are not free to do so. In fact, they will be condemned for doing it (Mk 16:16). Too frequently, I fear, men are presented with the fact of Christ as though they had time to think about it, considering whether it was to their best advantage to believe on Him and act accordingly. In this message, Paul will give them a single opportunity to consider the matter, admonishing them to zealously avoid falling into the category of those who did not believe the faithful report of the Savior. He had no tolerance for unbe lief.
In the case of king David, everything was not centered in him. He was the head of the nation, and the people looked to him. However, he only had power to govern the people, not to change them. He could defeat the enemies, but he could not utterly remove them. He was a man after God’s own heart, but he was not the seed of the woman who would bruise the head of the serpent. Thus Paul reasons from the most outwardly productive king of Israel to the King of kings. He says only enough concerning the history of Israel to clearly establish the priority of Christ Jesus, and the necessity of responding to His Person and work.
JOHN PREACHED BEFORE HIS COMING
“ 13:24 When John had first preached before His coming the baptism of repentance to all the people of Israel.”
JOHN THE BAPTIST
Leaping from David to the raising up of Jesus, Paul commences his exposition of the Savior with the ministry of John the baptist. This is because Jesus cannot be properly understood independently of John’s ministry. Here ws a man who was the subject of prophetic utterances at least seven hundred years before the Word became flesh, and dwelt among men (John 1:14). Isaiah spoke of him in this manner: “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. 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” Isaiah 40:1-4). Matthew states that John the Baptist particularly fulfilled this prophecy (Matt 3:1-3). While Matthew only refers to the first part of this prophecy, Luke includes the later part of the prophecy as well: “Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall be made smooth; and all flesh shall see the salvation of God” (Luke 3:4-6).
Following Christ’s resurrection, the references to John the Baptist of significant.
➪ JESUS SAID: “For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence” (Acts 1:5).
➪ JESUS SAID: “For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. For all the prophets and the law prophesied until John” (Matt 11:10-13).
➪ ZECHARIAS SAID: “And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways; To give knowledge of salvation unto his people by the remission of their sins” (Luke 1:76-77).
➪ PETER SAID: “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).
➪ PETER SAID: “That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached” (Acts 10:37).
➪ PETER SAID: “Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost” (Acts 11:16).
➪ PAUL SAID: “Then said Paul, John 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).
John’s ministry was to “prepare” the people for the Christ (Isa 40:3; Matt 3:3; 11:10; Mk 1:2-3; Lk 1:76-77; 3:4; 7:27). This prophet acquaints us with what is required to receive Christ, and to be received by Him as well. He was appointed by God to do this work, and therefore no person can afford to ignore John the Baptist. In preaching the Gospel, John plays a significant role.
BEFORE HIS COMING
“When John . . . before His coming . . .” Other versions read, “before the coming of Jesus,” NIV “?or whose coming John made ready,” BBE “before He came to public attention,” CSB “before the face of His entry,” DARBY “before Jesus began His ministry,” GWN “heralded His coming,” NAB “before Jesus arrived,” NET and “whose coming was heralded.” NJB
It is interesting to note how Paul refers to Christ’s coming. He does not refer to His birth, but to the commencement of His ministry. This took place after He was baptized by John (Matt 3:16-4:17). Like John the Baptist, that was the time of His “showing” (Lk 1:80). Even though, according to the flesh, people knew of Jesus prior to His baptism, technically speaking, He had not yet “come” – i.e. He had not yet entered into the work He was sent to accomplish. Prior to His baptism John the Baptist knew of Him, recognizing that He was a righteous man (Matt 3:13-14). He was also known in Nazareth, where He regularly attended the synagogue, and was a recognized reader and expounder of the Scriptures (Lk 4:16-17). The general populous considered him to be “the carpenter’s son,” knew Mary was His mother, and that He had brothers and sisters (Matt 13:55-56). Owing to His apparent occupation, they also knew of Jesus as “the carpenter, the son of Mary” (Mk 6:3).
However, that is not how Jesus is to be known, and thus such knowledge gave no advantage. During the first thirty years of His life, He appeared to be nothing more than an extraordinary Jew. His primary associations were with Mary and Joseph, and their family.
John the Baptist was born six months before Jesus (Lk 1:24-26,36). Thus, when Jesus commenced His ministry at thirty years of age (Lk 3:23), assuming that John began his ministry at the same age, John had been preparing the way for the Lord for at least six months. Thirty years of age was the time when the priests began their ministry (Num 4:3,23,30,35,39,43,47; 1 Chron 23:3). Although not intended to be a point of controversy, this is the basis for considering John’s ministry to also have commenced when he was thirty years of age. David was also thirty years of age when he began to reign (2 Sam 5:4).
THE BAPTISM OF REPENTANCE
“ . . . had first preached . . .the baptism of repentance to all the people of Israel.” Other versions read, “Repentance and baptism,” NIV “the baptism which goes with a change of heart,” BBE “an immersion in connection with turning to God from sin,” CJB “the baptism of penance,” DOUAY “repent of their sins and turn to God and be baptized,” NLT “baptism of reformation,” YLT “the need for everyone in Israel to turn from sin to God,” LIVING “change their hearts and to be immersed,” IE and “baptism as an expression of repentance” WILLIAMS
In their somewhat feeble attempt to clarify the text, some of the English versions distort this verse. They treat the matter as though repentance and baptism were separate from one another, or, and John preached it, could be accomplished independently of one another. However, the expression “baptism of repentance” is a precise translation, reflecting exactly what the words say. It does not refer to two independent actions, but to one. The idea is that it is a baptism that is characterized by repentance. In other words, a person who had not repented, even though they may have gone through the external form of baptism, had not really been baptized. It was repentance that validated the baptism, and baptism that confirmed the actuality of repentance. This is why John refused to baptize certain Pharisees and Sadducees who came to his baptism. He said to them, “But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance: and think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham” (Matt 3:7-9). Their fleshly lineage back to Abraham did not qualify them to be baptized. Rather, there had to be clear and unquestionable evidence that they had repented, else they could not be baptized.
The Word of Preparation
Whatever a person may think about the matter, repentance is a requisite for coming to Christ. It is an absolute requirement. This is how men were prepared for receiving the earthly ministry of Christ, and it is also required for eternally benefitting from His presence in heaven (Acts 2:38; 3:19; Acts 17:30; 26:20).
Following the enthronement of Christ in heaven, Peter also associated the evidence of repentance with repentance itself. In order for sins to be blotted out, he declared the person must first be converted: “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). In this case, “repent” referred to a change of mind, and “convert” to a change of conduct. While a change in conduct cannot be sustained independently of being “in Christ,” it must be commenced prior to that experience. On his way to Jesus, Paul had to cease persecuting the church – and he did. When the Thessalonians turned to God, they ceased the worship of idols (1 Thess 1:9).
This was the point that caused John to refuse to baptize the Pharisees and Sadducees that came to his baptism. He told them, “Bring forth therefore fruits meet for repentance,” or “in keeping with repentance,” NASB or “that befits repentance” RSV (Matt 3:8).
This is not s strange concept. Even under the Law, the Lord required Israel to amend their conduct, insisting that such an action must precede the experience of His favor. “Thus saith the LORD of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place . . . For if ye thoroughly amend your ways and your doings; if ye thoroughly execute judgment between a man and his neighbor; if ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever” (Jer 7:3,5-7; 26:13; 35:15).
I do not believe it is possible to establish that a person can come to Christ without renouncing sin. Nor, indeed, is it possible to appropriate His great salvation without extending oneself to cease and desist from deviate conduct. Such determinations cannot be maintained without receiving the grace of God. However, just as surely as the lame was told to pick up his bed and walk, so the sinner must determinedly embark on a new course of life if he expects to be blessed by Jesus. That determination will be empowered, and Divine enablement will be granted to the soul who comes to Jesus in such a manner. They have brought forth fruits worthy of repentance, and they will not be left to navigate in their own strength.
Much of the evangelism of our day does not insist on this approach to Jesus. It leaves people imagining that they can come to Jesus clinging to their old manner of life, thinking that their behavior will be addressed after they are in Christ. It is true that when we come to Christ we come stained with the guilt of sin, but we do not come with any allegiance to it! Repentance is a change of perspective and values that brings one to hate unrighteousness and resolve to have nothing more to do with it. Conversion is the outgrowth of that, and enables the person to throw off his deviate ways en route to the Savior.
This was the preparatory ministry of John the Baptist. He would not receive those who refused to change. You may be sure that less is not required today in coming to Jesus.
In his message, Paul will make perfectly clear that no person can come to Jesus who maintains a disdain for His Person or His word. That kind of manifestation must come to a grinding halt, else the person has judged themselves unworthy of eternal life.
Prior to John, washings were all ceremonial. They were not associated with any fundamental change in the people (Heb 9:10). However, John’s baptism was not a mere ceremony. It was related with a very real change in the people. For the first time in history, men would acquire a knowledge of forgiveness – something that was never accomplished through the Law. In prophesying of this ministry, Zecharias being filled with the Holy Spirit, said of John: “And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways; to give knowledge of salvation unto His people by the remission of their sins” (Luke 1:76-77).
The idea here is that of more precisely defining salvation in the minds of the people. Until this time, owing to the abbreviated revelation of God, and the limitations of the Old Covenant, salvation had been largely associated with outward deliverance. This, however, is not the nature of the salvation Jesus would bring. His would be a deliverance from the guilt and power of sin, this present evil world, and the devil – something never before realized to such an extent.
WHEN JOHN FULFILLED HIS COURSE
“ 25 And as John fulfilled his course, he said, Whom think ye that I am? I am not He. But, behold, there cometh One after me, whose shoes of His feet I am not worthy to loose.”
John the Baptist ministered at a unique time. He stood between the covenants, as it were, preparing the people for the ending of the Old Covenant, and the beginning of the New – for that, among other things, is what would be accomplished through Jesus Christ.
Jesus said of John, “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).
Jesus referred to “the law and the prophets” in respect to their purpose, or the role they played in the execution of God’s eternal purpose. They were not an end of themselves, but were designed to acquaint men with God, and ready them for Christ by confirming the nature of fallen man. The Law presented the unalterable demands of God, which amounted to the necessity of men being like God before they could be fully approved by Him. In His acceptance of men, God would not compromise His own character. First, such a compromise is not even possible, for God “cannot deny Himself” (2 Tim 2:13). That is, He cannot speak or conduct Himself in contradiction of His own nature. This meant that He could not receive men unless someone stepped into the defiled domain and acted in the behalf of men. This would require the expiation of their sins, the defeat of their foe, and the full satisfaction of God Himself. The Law confirmed that this did, in fact, have to be done. The Prophets spelled out the characteristics of the Savior, and how He would go about achieving this requirement. Neither the Law nor the Prophets were ultimately intended to spell out the manner in which men were to live. They did do this, but that was not their greater work.
When the Savior came, He would do a work that would fully meet the righteous requirements of the Law, and would also thoroughly fulfill the prophecies declared by the prophets. Once He came, the ministry of the Law and the Prophets would be reduced to a secondary position, being overshadowed by a greater glory.
John the Baptist occupied a transitory position in time – a time when the Lord was redirecting the way men thought. The emphasis of preaching, or inspired declaration would change.
JOHN FULFILLED HIS COURSE
“And as John fulfilled his course.” Other versions read, “was finishing his course,” NKJV “was completing his course,” NASB “was finishing his work,” NRSV “was ending his work,” CJB “was completing his life work,” CSB “was fulfilling his ministry,” MRD “completing his mission,” NET “towards the end of his career,” WEYMOUTH “was closing his career,” WILLIAMS “was finishing his race,” MONTGOMERY and “reached the end of his time.” PHILLIPS
The Greek words translated “his course” are to.n dro,mon, and have the following lexical meaning. “His course of life,” THAYER and “his racecourse, course, place for running.” FRIBERG Paul spoke of finishing his “course” (Acts 20:24), and when he came to the conclusion of his life he wrote, “I have finished my course” (2 Tim 4:7).
This statement is made against the backdrop of Divine assignment. In general, it is said of all men, “From one man He made every nation of men, that they should inhabit the whole earth; and He determined the times set for them and the exact places where they should live” NIV (Acts 17:26). For believers, life is described a “the race that is set before us” (Heb 12:1). That is, life is like a race with a particular course, or path, and a specified duration of time. Because it is possible to be on the wrong path, and squander the time that has been allotted to us, wise men have prayed, “So teach us to number our days, that we may apply our hearts unto wisdom” (Psa 90:12).
For John the Baptist, his life’s work lasted for approximately six months. Shortly after Jesus began His ministry, John was imprisoned by Herod (Matt 4:12; Lk 3:20), and eventually beheaded (Matt 14:10). His was a brief, but aggressive, ministry – and he finished his course in good stride, having accomplished what God sent him to do – prepare the way of the Lord, and “make ready a people prepared for the Lord” (Lk 1:17). He lived for thirty years, spending most, if not all, of his adult life “in the deserts until the day of his showing unto Israel” (Lk 1:80). That time came when “Annas and Caiaphas” were “high priests.” At that time “the word of God came unto John the son of Zecharias in the wilderness . . .he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins” (Luke 3:3).
Commencing his ministry in the power of the Holy Spirit, this righteous man faithfully ran the course that was set before him, finishing it to the glory of God.
Our text states that the completion of his course involved a declaration. It was like a capstone on his work, enabling him to finish the race set before him in full vigor, while faithfully fulfilling what he had been sent to do.
I AM NOT HE
“ . . . he said, Whom think ye that I am? I am not He.” John the Baptist was a different kind of minister and prophet – more after the New Covenant than the Old, yet standing between them. His ministry did not center in himself, but in the coming Christ. In such a case, I cannot imagine him referring to his work as “The John the Baptist Ministries” – a procedure that has become quite common in our day. The reason for this is that it is not possible to capitalize on the name of Jesus, or use it to bolster a particular work. It was not the name of John the Baptist, or baptizer, that brought the people to him, but what he said.
During his ministry, he had gotten the attention of the people. Confirming the validity of his ministry to prepare the way of the Lord, it is written of him, “Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, and were baptized of him in Jordan, confessing their sins” (Matt 3:6). The people “counted him as a prophet” (Matt 14:5). So powerful were His words that “all men mused in their hearts of John, whether he were the Christ, or not” (Luke 3:15). It was this latter consideration that moved John to declare “I am not He!”
Being filled with the Holy Spirit “even from his mother’s womb,” John knew who he was, and the mission on which he had been sent. On one occasion, when particularly questioned by the crowd, he did not hesitate to declare who he was. John provides the details of that conversation. “And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? And he confessed, and denied not; but confessed, I am not the Christ. And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No. Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias” (John 1:19-23).
The impact of John upon the people can be measured by the associations that wre made with him. They pondered the following possibilities.
➪ That he was the Christ (Anointed One) the prophets said would come (Isa 61:1-4). John said, “I Am not He.”
➪ That he was the Elijah that Malachi said would come (Mal 4:5-6). John responded, “I am not.”
➪ That he was the Prophet that Moses said would come (Deut 18:15,18). John responded, “No.”
It may be countered that Jesus said John was Elijah, and therefore John was uninformed on that matter. Jesus’ words concerning this are given by Matthew: “And if ye will receive it, this is Elias, which was for to come” (Matt 11:14). Mark records, “And they asked him, saying, Why say the scribes that Elias must first come? And he answered and told them, Elias verily cometh first, and restoreth all things; and how it is written of the Son of man, that he must suffer many things, and be set at nought. But I say unto you, That Elias is indeed come, and they have done unto him whatsoever they listed, as it is written of him” (Mark 9:11-13). This question was asked by the disciples just after the transfiguration of Jesus, during which Elijah appeared in glory. At that time, John the Baptist had already been martyred (Matt 14:10). Yet, Jesus said, “Indeed, Elijah is coming first and restores all things” NKJV (Mark 9:12). He then added that the people did to John whatever they wished, referring to his death. Additionally, John did not “restore all things,” and was never intended to do so. His work was to prepare the way for the Lord, and that is what he did.
Clarifying the association of John with Elijah, the angel Gabriel announced to Zecharias that the prayer of himself and his wife, Elizabeth, concerning having a child, had been heard. Their son would be John the Baptist. Of him Gabriel said, “And many of the children of Israel shall he turn to the Lord their God. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord” (Luke 1:17).
From these I deduce the following.
➪ That John the Baptist was a type of the Elijah of whom Malachi prophesied, coming in his power and spirit.
➪ That his role was not to restore all things, but to turn “many” toward the Lord, preparing the way for Him. The conclusion of his ministry was not the restoring of the people, for the very people to whom he had ministered were guilty of delivering Jesus to Pilate to be crucified.
➪ As Jesus indicated, the prophecy of Malachi was not yet fulfilled, even after John had been beheaded. Jesus left the door open for the fulfillment of Elijah coming and restoring all things.
THERE COMES ONE AFTER ME
“But, behold, there cometh One after me, whose shoes of His feet I am not worthy to loose.”
Jesus once testified to the greatness of John the Baptist when compared to other men: “But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist.” Then, confirming the greatness of the salvation He would effect, and the era of greatness that was upon them, He added, “notwithstanding he that is least in the kingdom of heaven is greater than he” (Mat 11:9-11). That is, a man-to-man comparison with John would confirm that no man excelled him. However, when compared to the domain in which men stood, the Kingdom Jesus ushered in brought to men a greatness that excelled that of John the Baptist. The difference was where men stood, not who they were. John was like a giant standing in a valley, while those in Christ are like midgets standing on a mountain – small in personal comparison, but greater in privilege.
John, though standing at the threshold of Christ’s earthly minister, was given to perceive His greatness. He saw himself as unworthy to even remove the shoes of Jesus from His feet. That would have been a servile task, to say the least. However, John saw such a humble task as so honorable he considered himself unworthy of such a privilege.
I can only imagine the kind of response John the Baptist would have to the religious pride that exists in our time.
What Did John Say About Jesus?
The testimony of John concerning the Lord Jesus Christ is remarkably extensive – and it was all uttered in a relatively brief period of time. That was after Jesus was baptized, during the close of John’s ministry. Or, as our Paul said, “while John was completing his course.” NASB (Acts 13:25). The pertinence of his testimony is certified by the words of Jesus Himself: “he bare witness unto the truth” (John 5:33). Here are the things he said.
➪ MIGHTY. John said Jesus was “mightier” than John (Matt 3:11a; Mk 1:7a; Lk 3:16a).
➪ SUPERIOR. John said he was not worthy to loose the sandals from His feet (Matt 3:11b; Mk 1:7b; Lk 3:16b).
➪ A BAPTIZER. John said Jesus would “baptize . . . with the Holy Spirit and fire” (Matt 3:11c; Mk 1:8; Lk 3:16).
➪ A PURGER AND GATHERER. John said Jesus would thoroughly purge His floor, gathering in the wheat, and burning up the chaff (Matt 3:12; Lk 3:17).
➪ PREFERRED. John said Jesus was preferred before him. (John 1:15,26a,30)
➪ ETERNAL. John said Jesus existed before him (even though He was born after John (John 1:15,26a,30).
➪ UNKNOWN prior to his baptism. John said that until His baptism, the Christ was not truly known (John 1:26,27).
➪ THE LAMB OF GOD. John identified Jesus as “the Lamb of God which taketh away the sin of the world” (John 1:29,36).
➪ UNKNOWN UNTIL BAPTIZED. John said he did not know who Jesus was unto he baptized Him (John 1:31).
➪ TO BE REVEALED. John said he came baptizing in order that the Christ might be revealed in being baptized (John 1:31).
➪ SPIRIT REMAINED ON HIM. John said he was given a sign: the One upon whom the Spirit descended and remained was the Christ, who would baptize with the Holy Spirit (John 1:32-33).
➪ SON OF GOD. John said he saw this happen, and bare record “that this is the Son of God” (John 1:34).
➪ RECEIVED WHAT HE HAD FROM HEAVEN. When John was told that Jesus was baptizing, he responded, “A man can receive nothing, except it be given him from heaven” (John 3:27).
➪ JOHN WAS SENT TO PRECEDE HIM. John said he was “not the Christ,” but was “sent before Him” (John 3:28).
➪ THE BRIDEGROOM. John said Jesus was “the Bridegroom” and had “the bride,” while he was the “friend of the bridegroom” (John 3:29a).
➪ REJOICED AT THE BRIDEGROOM’S VOICE. John said he stood and heard, rejoicing greatly “because of the Bridegroom’s voice,” and in this his joy was fulfilled (John 3:29b).
➪ MUST INCREASE. John said that Jesus “must increase,” but he had to “decrease” (John 3:30).
➪ CAME DOWN FROM HEAVEN. John said Jesus “came down from heaven . . .” (John 3:31).
➪ IS ABOVE ALL. John said Jesus “ is above all” (John 3:31).
➪ HIS TESTIMONY NOT RECEIVED. John said Jesus testified what He had seen and heard, and “no man receiveth His testimony” (John 3:32).
➪ THE MEANS OF CERTIFICIATION. John said that the person who did receive Christ’s testimony “hath set to his seal that God is true,” or “certified that God is true” NKJV (John 3:33).
➪ SPOKE THE WORDS OF GOD. John said of Jesus, “For He whom God hath sent speaketh the words of God. . .” (John 3:34a).
➪ HAD THE SPIRIT WITHOUT MEASURE. John said of Jesus, “God giveth not the Spirit by measure unto Him” (John 3:34b).
➪ THE FATHER LOVED HIM. John said, “The Father loveth the Son . . .” (John 3:35a).
➪ THE FATHER GAVE ALL THINGS INTO HIS HAND. John said, “The Father ... hath given all things into His hand” (John 3:35b).
➪ WHOEVER BELIEVES ON HIM HAS EVERLASTING LIFE. John said, “He that believeth on the Son hath everlasting life . . . ” (John 3:36).
➪ THE WRATH OF GOD ABIDES ON WHOEVER DOES NOT BELIEVE HIM. John said, “ . . . he that believeth not the Son shall not see life; but the wrath of God abideth on Him” (John 3:36).
There is a hasty listing of twenty-seven things John the Baptist said concerning Jesus. Although it is a source of great shame, there are staggering numbers of professing Christians that have not yet heard this much information about Christ. Further, what they have heard does not blend with the nature of these revelations. Observe that in preparing people for the Lord, he made no reference to Jesus resolving personal problems, correcting social ills, assisting people to fulfill their dreams, and a host of similar things now being placed before the people. However, John was sent by God, filled with the Spirit, and commissioned to make the people ready for the Lord. Judge for yourself the source of much of what is being said about Jesus in our time.
Also note that what John said about Jesus is perfectly harmonious with what Jesus said about Himself, and how He was declared in the “apostles’ doctrine.” It is the nature of truth to always be symmetrical – all utterances blending with and complementing each other. Messages that are at a variance with the Person and purpose of God, as well as the declared objectives of Jesus, cannot possibly be true. A variance with God voids the message.
TO YOU IS THE WORD OF THIS SALVATION SENT
“ 26 Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent.”
Having delivered a stirring and insightful summation of about 2,500 years of history, Paul zeros in on the purpose of it all – salvation, deliverance, rescue, and preservation. This all has more to do with eternity than with time, and with the world to come rather than this present evil world. He is going to show that Jesus is pertinent to the salvation that God has promised. Jesus has no relevance apart from that promised salvation.
MEN AND BRETHREN
“Men and brethren . . .” Other versions read, “brethren,” NASB “brothers,” NIV “my brothers,” NRSV “men, brethren,” DOUAY/RWB/YLT and“ye men and brethren.” GENEVA/PNT/TNT
The majority of later English versions omit the word “men,” employing only the word “brethren” or “brothers.” Both older and newer Greek manuscripts contain the two words translated “men” and “brethren” (Andrej avdelfoi). The first word (Andrej), as used in this text, has the following lexical meaning: “when persons of either sex are included,” THAYER and “person.” UBS
The second word (avdelfoi), as used in this text, has this lexical meaning: “having the same national ancestor, belong to the same people, countrymen.” THAYER
The first word – “men” – views the listeners as being traced back to Adam, the “one blood” from which God made all man (Acts 17:26). The second views their ethnic origin – from the standpoint of their progenitor being the same as that of Paul himself – hence he calls them “brethren,” as being members of the same family, as well as of the human race itself. As we will see, these distinctions are critical to the effective communication of the message Paul is delivering.
CHILDREN OF THE STOCK OF ABRAHAM
“ . . . children of the stock of Abraham . . .” Other versions read, “sons of the family of Abraham,” NKJV “children of Abraham,” NIV “descendants of Abraham’s family,” NRSV “sons of the family of Abraham,” RSV “descendant of Abraham,” GWN and “sons of the race of Abraham.” YLT
The word “stock” is a proper translation of the Greek word used here, although that term does require some interpretation. It is referring to the progenitor from which the people sprang. From the ethnic point of view it could be translated “family” or “race.” From a parabolic point of view, a “stock” would be like a trunk of a large tree that yielded all manner of branches and fruit. Here, it is descriptive of the fleshly progeny of Abraham – particularly the Jews which were traced backward from the sons to Jacob, through Jacob, through Isaac, and finally to Abraham.
WHOSOEVER AMONG YOU FEARETH GOD
“ . . . and whosoever among you feareth God . . .” Other versions read, “you God-fearing Gentiles,” NIV “others who fear God,” NRSV “converts to Judaism,” GWN and “all those others among you who reverence and fear God.” AMPLIFIED
This particularly refers to Gentile proselytes, but is by no means limited to them. It also includes the Jews who feared the Lord. Prior to the coming of Christ, and with very few exceptions, the Jews were the exclusive custodians of things pertaining to God. Here, however, the fear of the Lord is not perceived as a creed or an empty claim. Paul distinguishes those in his audience whose lives are being directed by their fear and consciousness of the living God. The message he will deliver is for those, and those alone.
A word also ought to be said about
Gentiles coming to the synagogue. During those early times, and prior to the establishment of independent congregations of believers, this was the place where devout Gentiles came to appriopriate more of the knowledge of God. Such people were aware that the Jews had been blessed by God with a unique knowledge of God, and were in covenant with Him. Now Paul includes such people in the word he has to deliver.
Thus we have four different relationships delineated in this text. First, “men” deals with the lowest level of commonality – Adam. Second, “brethren” is the basis of personal identity, in this case, with Paul as a Jew. Third, there is the matter of those not related by blood, yet who have kindred interests – the Gentiles. Fourth, there is the highest level of commonality in a mixed audience – the fear of the Lord. Everyone in the synagogue could be included in “men” – identity with Adam.
TO YOU IS THE WORD OF THIS SALVATION SENT
“ . . . to you is the word of this salvation sent.” Other versions read, “the word of this salvation has been sent,” NKJV “the word of this salvation is sent lout,” NASB “this message of salvation has been sent,” NIV “is the word of this salvation sent forth,” ASV “the message that God saves people,” GWN “is the word of this life sent,” MRD and “has been sent the message of this salvation [the salvation obtained through Jesus Christ].” AMPLIFIED
Precisely to whom is “the word of this salvation” sent? Technically, it is sent to “all men” – those who have come from Adam. Narrowing that down, it is “sent” first to the ones to whom it was promised – the Jews. Therefore Peter once told an audience of Jews, “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). Later, speaking to those gathered at the house of Cornelius, he referred to the Gospel as “The word which God sent unto the children of Israel, preaching peace by Jesus Christ” (Acts 10:36). However, in its most precise form, this word is “sent” to those who fear the Lord, are eager to please Him, and are devoted to Him. To those people, the Gospel is truly “the glad tidings” (Acts 13:32), and “glad tidings of good things” (Rom 10:15).
One of the great tragedies of our time is the near-total lack of the awareness of a need for a Savior from sin. The very concept of sin has been neutralized by references to genetic flaws, inherited tendencies, addictions, and unbecoming habits. Consequently, a Jesus is being preached that is rarely associated with deliverance from the guilt and power of sin (Rom 6:18), or rescuing people from a state of condemnation (John 3:18), or delivering them from the wrath to come (1 Thess 1:10). A Jesus whose fundamental work was to please God is virtually unknown. As a result of an erroneous emphasis, worship has been reduced to lip-service rather than serving God with all of the heart, soul, mind, and strength.
What Is Salvation?
Defined etymologically, salvation is deliverance, rescue, and preservation. While such a definition is technically correct, it lacks the substance that can be found only in the prophets. They are the ones who were used by God to define the work of the Savior. Here are some of their representations.
➪ Sins being made white as snow (Isa 1:18).
➪ Death swallowed up in victory, tears wiped away, and the rebuke of God’s people taken away (Isa 25:8).
➪ The deaf hearing the words of the Book, and the eyes of the blind seeing out of obscurity (Isa 29:18).
➪ The meek increasing their joy, and the poor rejoicing in the Holy One (Isa 29:19).
➪ Those who erred in spirit will come to understanding, and those who murmured learn doctrine (Isa 29:24).
➪ A King shall reign in righteousness (Isa 32:1).
➪ A Man shall be for a hiding place (Isa 32:2).
➪ Seeing and hearing shall be with consistent clarity (Isa 32:3).
➪ There will be an understanding of knowledge, and speaking will be with clarity (Isa 32:4).
➪ A highway of holiness will be provided for men, and those who walk on it will not err (Isa 35:8).
➪ Men will be saved with an everlasting salvation (Isa 45:17).
➪ Men will be turned from unrighteousness (Isa 59:20).
➪ Men will be brought out of the prison house (Isa 42:7).
➪ Bind up the brokenhearted, proclaim liberty to the captives, and the opening of the prison; proclaim the acceptable year of the Lord (Isa 61:1-2).
➪ Give beauty for ashes, the oil of joy for mourning, and the garment of praise for the spirit of heaviness (Isa 61:3).
➪ Finish the transgression, make an end of sins, make reconciliation, and bring in everlasting righteousness (Dan 9:24).
➪ Open a fountain for sin and uncleanness (Zech 13:1).
Sickness, disease, poverty, and other forms of human suffering are grievous – but none of them separate men from God. Things of that order do not turn the face of God against us, or cause the wrath of God to come. They are all symptoms of the curse, but they are not the curse itself. Salvation is primarily, and consistently from sin, the world, and the devil. Jesus came into the world to “save sinners” (1 Tim 1:15). He came to deliver us “from this present evil world” (Gal 1:4). His purpose was to “reconcile us into God” (Col 1:20).
Nowhere is it proclaimed that the work of the Savior is to correct social and domestic ills, or assist men in forming new habits. Those who declare such a salvation cannot guarantee their product. They cannot ensure peace in the home, a state of physical wellness, and marital bliss. Such things are not encompassed in the salvation of God – at least, not while men are in this world. As long as men are the body, there are certain conditions that are not eliminated by the salvation of God. These includes tears, death, sorrow, crying, and pain. These will not be viewed as “former things” until the Lord comes, the present heavens and earth pass away, and we are forever with the Lord. That is the express teaching of Jesus Himself, and is addressed to the churches (Rev 21:4).
“The word of THIS salvation” is the word declaring that what the prophets promised is fulfilled in Christ Jesus – that is, that the salvation they foretold can now be realized. Those who deliver any other purported good news have only deceived the people. They have not been sent by God, and the Jesus they present is “another Jesus” who has no moral or spiritual power.
THEY KNEW HIM NOT, AND CONDEMNED HIM
“ 27 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.”
Paul now delivers a word concerning the Jew’s rejection of Jesus. He shows that while it can be explained, it can by no means be justified. It is good for those of our generation to give due heed to these words. When there is an undue exaltation of academics and human scholarship, men are satisfied with explanations – even though they are quite often shallow and conciliatory to the flesh. However, as Paul will confirm, explanations that overlook unbelief and hardness of heart are not acceptable. Neither, indeed, is it possible for any explanation to neutralize the fact that certain advantages had been given to the people, yet they did not capitalize upon them.
BECAUSE THEY KNEW HIM NOT
“For they that dwell at Jerusalem, and their rulers, because they knew Him not . . .” Other versions read, “they did not know Him,” NKJV “recognizing neither Him,” NASB “did not recognize Jesus,” NIV “having no knowledge of Him,” BBE “not having known Him,” DARBY “did not apprehend it,” MRD “though they did not realize it,” NJB “not knowing who He was,” ISV “were ignorant of Him,” WILLIAMS “did not know or recognize Him,” AMPLIFIED and “refused to recognize Him.” PHILLIPS
The rejection of Jesus was the result of the collaboration of the Jews: “they that dwell in Jerusalem AND their leaders.” In this, the people chose to follow the leaders, while the leaders refused to yield to the original reaction of the people to Jesus. The leaders determined the course of action, and the people followed them. However, the people were not innocent – neither is any group who follow false leaders. Jesus once said, “And if the blind lead the blind, both shall fall into the ditch” (Matt 15:14).
Paul says this unholy alliance of people “knew Him not.” Precisely what does that mean? There are several possibilities.
➪ Were not personally acquainted with Him.
➪ Failed to pick up on the things that He said about Himself.
➪ Did not pay attention to those who were blessed by Him.
➪ Simply did not know about a Savior like this.
➪ Were not aware of what they were really doing.
As used here, the meaning of the phrase “did not know” involves more than simply being ignorant. There is also the element of disregard in the thoughtlessness, THAYER and oversight. FRIBERG Doctrinally, the intention of Paul is to point out that they did not recognize the One foretold by the prophets, and announced by John the Baptist. By intention, God had adequately prepared the Jews to receive the Christ as soon as they saw Him. Both His character and His work were spelled out by the prophets. John the Baptist specifically said that He was the Son of God, and had come down from heaven.
However, those who dwelt in Jerusalem, together with their rulers, could not make a correlation between Jesus of Nazareth and the Messiah foretold by the prophets and announced by John the Baptist. They “knew Him not,” or “did not know or recognize Him.” AMPLIFIED There was also the element of stubbornness in their ignorance, as indicated by Phillips’ translation: “they “refused to recognize Him.”
BECAUSE THEY KNEW NOT THE VOICES OF THE PROPHETS
“ . . . nor yet the voices of the prophets which are read every sabbath day . . .”
Their ignorance was highlighted by the fact that the prophets were publically read every sabbath day. That is, they were regularly submitted to the promises of a coming Savior, and therefore should have recognized Him. There were some, of course, who did see in Jesus the fulfillment of the prophets. Philip told Nathanael, “We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph” (John 1:45). Alas, however, such people were in the vast minority. The majority of the people, together with their “rulers,” or religious leaders, could not associate Jesus of Nazareth with the promises delivered by the prophets, as record in the Scriptures. They were not able to recognize the One of whom they spake, even though He was enfleshed before their very eyes, and was “approved of God” among them “by miracles, signs, and wonders” (Acts 2:22).
Notice that the reading of the prophets is equated with hearing their voice: “the voices of the prophets which are read.” That phrase distinguishes a living word from a mere literary word. To hear the prophets read is the same as hearing their thundering announcements of a coming Savior. The same is true of the record of Jesus words, and the writings of the Apostles,
The Transgression of Ignorance
It is also important to note that spiritual ignorance leads to sin. John states that the “world” did not know Him when “the Word became flesh” (John 1:10). He also states that His own people did not receive Him in the capacity of a Savior (John 1:11). Peter traced the Jew’s rejection and crucifixion of Jesus to their ignorance of His identity (Acts 3:17). Paul does the same thing in this text, and in his epistle to the Corinthians (1 Cor 2:8). In fact, he accounted for his own former rejection of Christ by stating he was living “in ignorance and unbelief” (1 Tim 1:18).
What of Our Time?
And what can be said of the people of our time who do not have the faintest idea of what the prophets have said about the Savior? How will it be possible for them to recognize Him? Will they have to take the word of others, all the while ignoring what the prophets have said? What if they are not even aware that God prepared the people for the coming of Christ through Moses and the prophets? And what if they are ignorant of the preparatory ministry of John the Baptist, and of the critical role of repentance in the preparation he announced? Although it is grievous to acknowledge such a condition, I fear there are many professing preachers and teachers who do not even know these things.
This is complicated by the fact that the Scriptures themselves are not prominent in many assemblies. All of this is greatly compounded by the presentation of a Jesus who is nothing more than the creation of men, bearing little, if any, similarity to the Jesus who was prophesied by the holy prophets. Men are hearing of the kind of Jesus that sells books, promotes careers, builds large institutions, and produces a prosperous and trouble-free live. It is no wonder there is so much ignorance of Jesus Christ. Furthermore, where there is an ignorance of the real Jesus, there will eventually be hostility against Him.
THEY HAVE FULFILLED THEM
“ . . . they have fulfilled them in condemning Him.” Other versions read, “in condemning Him they fulfilled the words of the prophets,” NIV “gave effect to them by judging him, BBE “fulfilled that message by condemning him,” CJB “fulfilled also the voices of the prophets,” DARBY and “have actually fulfilled these very predictions by condemning and sentencing [Him].” AMPLIFIED
They did not fulfill the prophets by receiving Christ, and thus realizing the promised benefits that came through Him. Instead, they fulfilled the Scriptures that spoke of His rejection. Here are some examples of what the prophets said on this matter.
➪ “He is despised and rejected of men” (Isa 53:3).
➪ “I gave My back to the smiters, and My cheeks to them that plucked off the hair: I hid not My face from shame and spitting” (Isa 50:6).
➪ “All they that see Me laugh Me to scorn: they shoot out the lip, they shake the head, saying, He trusted on the LORD that He would deliver Him: let Him deliver Him, seeing He delighted in Him” (Psa 22:7-8).
➪ “Reproach hath broken My heart; and I am full of heaviness: and I looked for some to take pity, but there was none; and for comforters, but I found none. They gave Me also gall for My meat; and in My thirst they gave Me vinegar to drink” (Psa 69:20-21).
➪ “ . . . shall smite the Judge of Israel with a rod upon the cheek” (Micah 5:1).
➪ “ . . . So they weighed for My price thirty pieces of silver. And the LORD said unto me, Cast it unto the potter: a goodly price that I was prized at of them. And I took the thirty pieces of silver, and cast them to the potter in the house of the LORD” (Zech 11:12-13).
People who reject Jesus today are also fulfilling the prophecies that spoke of His rejection – and it is certainly no benefit to be guilty of such a thing. There really is no excuse for rejecting Jesus. It amounts to condemning Him, and consenting to His death. This is what is intended by the expressions, “they crucify to themselves the Son of God afresh, and put him to an open shame” (Heb 6:6), and “guilty of the body and blood of the Lord” (1 Cor 11:27). As these texts indicate, such sins are also committed by those who fall away from the Lord. Their sin is greatly compounded by the fact that they once knew Him, but were brought to a place where they rejected Him in favor of the world and the gratification of the flesh. Those who postulate that such a condition is not possible overlook the fact that knowing Jesus involves intimacy with Him – abiding in Him, and walking in the light as He is in the light (1 John 2:28; 1 John 1:7). None of those conditions are reflexive, or automatic. They evidence willing and deliberate involvement.
THEY FOUND NO CAUSE OF DEATH IN HIM
“ 28 And though they found no cause of death in Him, yet desired they Pilate that He should be slain.”
Paul now confronts his audience with the deliberate manner of unbelief, and the stubbornness of heart that accompanies the rejection of Jesus Christ.
THEY FOUND NO CAUSE OF DEATH
“And though they found no cause of death in Him . . .” Other versions read, “no ground for putting Him to death,” NASB “no proper ground for the death sentence,” NIV “no cause for a sentence of death,” NSRV “could charge Him with nothing deserving death,” RSV “could not find any legitimate ground for a death sentence,” CJB “could not find any good reason to kill Him,” GWN “no basis for a death sentence,” NET “no legal reason to execute Him,” NLT “no just cause to execute Him,” LIVING “Couldn’t find any real reason for Him to die,” IE “Without having found Him guilty of any capital offense,” WEYMOUTH and “could find no cause deserving death with which to charge Him.” AMPLIFIED
Although, from the standpoiint of Roman law, there was no civil infraction of which Jesus was guilty, that is not the point of the text. Jesus was not a political insurrectionist like Barabbas (Mk 15:7). He could not be charged with failing to pay taxes required by the Roman government (Matt 22:21). The Jews had attempted to present Jesus as a political rebel, telling Pilate that Jesus perverted the nation “forbidding to give tribute to Caesar, saying that He Himself is Christ a king” (Lk 23:2). However, even wicked Pilate refused to honor the charge, later saying two times, “I find no fault in this man” (Lk 23:4,14), and even declaring that Herod also found no “nothing worthy of death” in Him (Lk 23:15).
In Paul’s statement, however, the point is not that Pilate and Herod could find no fault in Jesus, but that the Jews themselves, even though they aggressively sought for a reason to slay Him, could not find one. Their search was in the law of God, in which reasons for capital punishment were delineated. This included directions given to Noah concerning capital punishment. They were numerous, and dealt with a variety of issues. It is good to for us to be acquainted with them. They all had to do with the person who was “worthy of death” (Deut 17:6).
➪ MURDER. Gen 9:5-6; Ex 21:12; Num 35:16-33.
➪ ADULTERY. Lev 20:10; Deut 22:24.
➪ INCEST. Lev 20:11,12,14.
➪ BESTIALITY. Ex 22:19; Lev 20:15-16.
➪ SODOMY. Lev 20:13.
➪ INCONTINENCE. Deut 22:21-24.
➪ FORNICATION. Lev 19:20.
➪ RAPE. Deut 22:25.
➪ KIDNAPING. Ex 21:16; Deut 24:7.
➪ WHOREDOM. Lev 21:9.
➪ WITCHCRAFT. Ex 22:18.
➪ OFFERING HUMAN SACRIFICE. Lev 20:2-5.
➪ STRIKING OR CURSING MOTHER OR FATHER. Ex 21:15,17; Lev 20:9
➪ DISOBEDIENCE TO PARENTS. Deut 21:18-21.
➪ BLASPHEMY. Lev 24:11-16,23.
➪ SABBATH DESECRATION. Ex 35:2; Num 15:32-36.
➪ PROPHESYING FALSELY OR PROPAGATING FALSE DOCTRINES. Deut 13:1-10.
➪ SACRIFICING TO FALSE GODS. Ex 22:20.
➪ REFUSING TO ABIDE BY THE DECISION OF A COURT. Deut 17:12.
➪ A PERSON WHO HAD A DANGEROUS OX, AND DID NOT KEEP IT FROM KILLING A MAN. Ex 21:29.
➪ A STRANGER WHO ATTEMPTED TO TAKE DOWN OR SET UP THE TABERNACLE. Num 1:51.
➪ A STRANGER WHO ATTEMPTED TO PERFORM THE WORK OF THE PRIEST. Num 3:10; 18:7.
➪ ANYONE OTHER THAN MOSES AND THOSE MINISTERING IN THE TABERNACLE WHO CAMPED CLOSE TO IT. Num 3:38.
I have listed some of the capital offenses that had to do with the tabernacle service, assuming that they also applied to the Temple service. In all of these offenses there are two prevailing causes for death: (1) Defilement of one’s relationship to God. (2) The defilement of human associations. They were, in fact, sins that were an overt expression that contradicted the premier commandments. Jesus Himself magnified the Law by confirming the identity of these requirements: “And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord: And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment. And the second is like, namely this, Thou shalt love thy neighbor as thyself. There is none other commandment greater than these” (Mark 12:29-31).
Armed with a technical knowledge of the Law, and acquainted with the public and extended ministry of Jesus, His foes could not find a reason that would justify putting Jesus to death. In a wicked attempt to meet the requirement of the Law for two or more witnesses in the case of capital punishment (Deut 17:6), the leaders even sought for false witnesses to secure some agreeable testimony against Jesus (Matt 26:59-60). Even then, the only fabricated charge they could come up with was blasphemy (Mk 14:64) – and that was upon the basis of Jesus acknowledgment that He was “the Son of the Blessed” – which He was (Mk 14:61-62).
Jesus did just as the prophet said He would: “magnify the law, and make it honorable” (Isa 42:21). He did so in such a manner that no one could convict Him of sin, or prove Him guilty of the slightest infraction of the Law (John 8:46).
YET THEY DESIRED HIM TO BE SLAIN
“ . . . yet desired they Pilate that He should be slain.” Other versions read, “they asked Pilate that he should put Him to death,” NKJV “asked . . . that He be executed,” NASB “asked . . . to have Him killed,” NRSV and “made a request . . . that He might be put to death.” BBE
Even though they could by no means substantiate a case against Jesus, yet those dwelling in Jerusalem “and their rulers” pressed Pilate to have Jesus put to death. Peter told the Jews in Jerusalem, “ye delivered up, and denied Him in the presence of Pilate, when he was determined to let Him go. But ye denied the Holy One and the Just, and desired a murderer to be granted unto you” (Acts 3:13-14). The Gospel accounts inform us that they repeatedly cried out “Crucify Him!” even after Pilate declared he could find “no fault” in Him (Matt 27:22-24). They even called down the responsibility for the blood of Jesus upon themselves and their children (Matt 27:25). In a remarkable display of the stubbornness of unbelief, “the Jews cried out, saying, If thou let this man go, thou art not Caesar's friend: whosoever maketh himself a king speaketh against Caesar” (John 19:12). Unbelief causes thos dominated by it to be creative in their opposition to Christ.
Men ought to learn from this account not to allow an “evil heart of unbelief” to enter into them (Heb 3:12). There are no depths to which such a heart cannot sink!
WHEN THEY HAD FULFILLED ALL THAT WAS WRITTEN OF HIM
“ 29 And when they had fulfilled all that was written of Him, they took Him down from the tree, and laid Him in a sepulcher.”
Thus far, in the book of Acts, holy men have accented that the death of Jesus, while carried out by wicked men, was according to the purpose of God. While it appeared on the surface that the will of men was the primary thing being accomplished, their will was actually secondary, and was subordinate to the will of God. Fundamentally, it was God’s purpose being carried out, even though men were totally unaware of it.
➪ PETER ON THE DAY OF PENTECOST. “Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain” (Acts 2:23).
➪ PETER IN SOLOMON’S PORCH. “But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, He hath so fulfilled” (Acts 3:18).
➪ IN THE PRAYER OF THE EARLY CHURCH. “For of a truth against thy holy child Jesus, whom Thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, for to do whatsoever Thy hand and thy counsel determined before to be done” (Acts 4:27-28).
➪ PAUL IN THE ANTIOCH SYNAGOGUE. “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 Words of Jesus
➪ DOING THE WILL OF THE FATHER. “Therefore doth My Father love me, because I lay down My life, that I might take it again. No man taketh it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again. This commandment have I received of My Father” (John 10:17-18).
➪ THE FULFILLMENT OF SCRIPTURE. “Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels? But how then shall the scriptures be fulfilled, that thus it must be?” (Mat 26:53-54).
The Apostles Doctrine
Apostolic doctrine also makes a point of the purpose of God being fulfilled in the rejection, betrayal, and crucifixion of Jesus Christ.
➪ GOD DELIVERED HIM UP. “He that spared not his own Son, but delivered him up for us all, how shall He not with Him also freely give us all things?” (Rom 8:32).
➪ SLAIN FROM THE FOUNDATION OF THE WORLD. “And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world” (Rev 13:8).
➪ FOREORDAINED. “But with the precious blood of Christ, as of a lamb without blemish and without spot: Who verily was foreordained before the foundation of the world, but was manifest in these last times for you” (1 Pet 1:19-20).
➪ THE SACRIFICE OF HIMSELF. “For then must He often have suffered since the foundation of the world: but now once in the end of the world hath He appeared to put away sin by the sacrifice of Himself” (Heb 9:26).
In this time of superior light, no believer should have to discover this truth later in his spiritual life. It should be proclaimed initially – as it was in this, and other, texts. Men should cease all melancholy proclamations of Christ that have more of an appeal to the flesh than to the Spirit.
WHEN THEY HAD FULFILLED ALL THAT WAS WRITTEN OF HIM
“And when they had fulfilled all that was written of Him . . .”
As is apparent in the preaching of both Peter and Paul, this did not in any way minimize the wickedness of what the Jews did to Jesus. However, it does accent that if this had not been the will of God – the appointed means through which the sin of the world would be taken away – it could not possibly have happened. Furthermore, their involvement in the death of Christ was not completed until everything written concerning Him, that was to be carried out by them, was completed. Take due note that it is what was “written of Him” that was the crucial matter, not what was written of them.
THEY TOOK HIM DOWN, AND LAID HIM IN A SEPULCHER
“ . . . they took Him down from the tree, and laid Him in a sepulcher.”
Here, the point is that everything that was required to have been accomplished by His death was accomplished before He was removed from the tree of cursing (Gal 3:13). There were things that had to be accomplished in His death, and His body was not removed until they had been done.
➪ Jesus had to die, and there could be no question about it (Rom 8:34; 2 Cor 5:14).
➪ He had to be made sin for us, else the curse of God could not possibly have been upon Him (2 Cor 5:21).
➪ He had to be cursed by God, otherwise the penalty for sin would not have been paid (Gal 3:13).
➪ God had to be satisfied with the travail of His soul (Isa 53:11).
➪ Peace had to be made by the blood of His cross (Col 1:20).
➪ The devil had to be destroyed through His death (Heb 2:14).
➪ Principalities and powers had to be plundered in His cross (Col 2:15).
➪ The world had to be reconciled by His death (Rom 5:10).
The Necessity of Christ’s Death
The necessity of Christ’s death is properly traced to the requirement for the judgment of God against sin. It was in the flesh of Christ that sin was “condemned,” or judged once and for all (Rom 8:3). If this did not take place, God could not forgive sin. While the death of Jesus does make known Christ’s great love (Gal 2:20), and the love of God as well (1 John 3:16), it is essential that we comprehend the necessity of sin being judged in the Son. This is why the very nature of God required His atoning death. God could not receive men in a sinful state. They had to be brought to Him by a Savior who allowed God to fully deal with sin once for all. Had this not taken place, sin would have remained.
The Necessity of Christ’s Burial
The burial of Christ stood between Him being “delivered for our offenses” and being “raised again for our justification” (Rom 4:25). His burial confirmed that He had, in fact, “died for our sins” (1 Cor 15:3), and prepared for Him to be “declared to be the Son of God with power” (Rom 1:4). John saw Jesus die, and bore witness to the truth of it (John 19:34-35). The burial of the Lord confirmed that death beyond all controversy. Before He was taken down from the cross, Pilate insisted that Jesus’ death be confirmed – and it was (Mk 15:44-45).
There was also the matter of fulfilled prophecy. Isaiah spoke of the burial of Christ, confirming that this was a part of His identity with the human race. “And He made His grave with the wicked, and with the rich in His death; because He had done no violence, neither was any deceit in His mouth” (Isa 53:9). David also spoke of Christ’s burial, referring to His body not seeing corruption, OR His soul remaining in the region of the dead: “For thou wilt not leave My soul in hell; neither wilt thou suffer Thine Holy One to see corruption” (Psa 16:10).
Thus the body of Jesus was laid in a sepulcher and remained there for three days, setting the stage for the fulfillment of “the sign of Jonah”. Jesus said of that sign, “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).
Although a very controversial passage, Peter declares that Jesus was busy while His body was in the grave. “For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: By which also He went and preached unto the spirits in prison; Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water” (1 Pet 3:18-20). Referring to how Jesus went and preached to these “spirits,” other versions read, “but made alive by the Spirit, by whom also He went and preached,” NKJV “made alive in the Spirit in which also He went and preached,” NASB and “made alive by the Spirit through whom also He went and preached.” NIV
Later Peter said that the Gospel, “For this cause . . . was preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit” (1 Pet 4:6). The reference to “spirits” is to those who were living in the time of Noah, but died in the flood. Some are of the opinion that the preaching of reference is that of Noah. Noah’s preaching, however, was like that of Jonah. Neither had any gospel to preach, so this cannot refer to Noah. Further, the preaching of the Gospel to the living is never referred to as preaching to “spirits.”
All of this, although not satisfying to the intellect of man, confirms the necessity and role of the burial of Christ: they “laid Him in a selpulcher.” We will have to wait for the glory to receive a fuller explanation of this intriguing text.
BUT GOD RAISED HIM FROM THE DEAD
“ 30 But God raised Him from the dead . . . ” Other versions read, “But God gave Him back from the dead,” BBE “But God brought Him back to life,” GWN “But God raised Him again from the dead,” PNT “But God raised Him again from death,” TNT and “and God raised Him out of the dead.” YLT
THE STATE OF BEING DEAD
The state of being “dead” is one of the body being without the spirit (James 2:26). It is the condition of being without life, in which the body has no ability to respond or react. In the case of Jesus, He dismissed His spirit when He said, “into Thy hands I commend My spirit,” or “commit My spirit” NASB (Lk 23:46). Other versions read, “give My spirit,” BBE “entrust My spirit,” CSB “I put My spirit into You hands,” IE and“commit My spirit to Your care.” WILLIAMS
SIMILAR TO STEPHEN’S DEATH
This appears to be quite similar to what Stephen said as He was being stoned to death: “Lord Jesus, receive my spirit” (Acts 7:69). However, in Stephen’s case, his life was taken from him. Admittedly, according to appearance, it looked as though that is what took place when Jesus died. However, an explanation is provided concerning the death of Christ that confirms His life was not taken from Him. Jesus said, “No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of My Father” (John 10:17-18). There are a number of ways in which this can be said, and I must confess that I am not completely satisfied with any of them.
➪ Jesus did not die by the constraint of others.
➪ His life was not taken from Him.
➪ His life was not placed into the hands of men – like that of the martyrs.
➪ He did not die because of sin, or because of identity with Adam.
➪ He did not die of natural causes – like heart failure, bleeding to death, or from the bruises of men.
➪ Viewed from the standpoint of possibilities, and apart from the commandment of the Father, He could have refused to die, and done it effectively. He referred to this when He said, “Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels?” (Matt 26:53). He then added, “But how then shall the scriptures be fulfilled, that thus it must be?” (Matt 26:54).
➪ Jesus could not have died as other men, because He had no sin of His own, and the wages of sin is death (Rom 6:23). The One individual who “had no sin” could not have the sentence of death imposed upon Him by men. If He had not consented to die, it would not have been possible for Him to do so.
There is an element of truth in all of these explanations. Yet there is something about Jesus laying down His life that goes beyond the circumference of human perception. It is something that can be received, imbibed, and made profitable to us by faith.
“BUT”
This is a word depicting Divine judgment and intervention. The decree of men was that Jesus was “worthy of death,” and that they should be rid of Him. God’s decree was that He was not worthy of death. His death was vicarious, or substitutionary. It was a death associated with accomplishment (Lk 9:31). Once the will of God that necessitated that death was accomplished, death could maintain no hold on Jesus (Acts 2:24).
Whatever men may think about the possibility of God infringing upon the will of men, or violating their purported free moral agency, a sober reflection upon this text is essential. The will of man was that Jesus should die. The will of man was that the presence of Jesus should be once and for all removed. What is more, they did everything within their power to ensure that this will was carried out. However, God, in a display of His Sovereignty, nullified their judgment. He imposed His will upon the situation, and brushed their will aside as nothing more than chaff.
The will of man comes into the picture in the matter of appropriating Divine benefits. Even then, in order for that will to be effective, it must be associated with the power of God, as stated in Psalms 110:1. Every person who is knowledgeable in holy Scripture knows that the preeminent will is the will of God. Men are at their best when they prefer that will over their own, and they are at their worst when they do not.
GOD RAISED HIM FROM THE DEAD
There are several explanations in Scripture for the resurrection of Christ – and all of them are obviously true. It is necessary to spend some time on this, because Jesus expressly said He had received power to take back His life “again” (John 10:18). More was involved in the resurrection of Jesus is will be involved in the general resurrectgion.
➪ It is declared that God raised Jesus from the dead (Acts 2:32; 4:10; 10:40; 13:30,37; 17:31; Rom 4:24; 10:9; Gal 1:1; Eph 1:20; Heb 13:20; 1 Pet 1:21).
➪ Jesus Himself rose from the dead (Matt 20:19; 26:32; Lk 24:7; John 2:19-22; 10:18; Acts 10:41; 17:3; 26:23; 1 Cor 15:12,20
➪ He was raised from the dead “by the glory of the Father” (Rom 6:4).
➪ The Holy Spirit was also involved in the resurrection of Christ (Rom 1:3; 8:11; 1 Pet 3:18).
Jesus took back His life because He was commissioned by the Father to do so. The Father had decreed that He would not let Him remain in the region of the dead (Acts 2:27). Further, the entire matter of redemption was the eternal purpose of God, and Jesus came to do His will (Heb 10:7,9). The Father raised the Son by decree, through the power of the Spirit, and by giving the Son authority to take back His life from the domain of death.
All of this was required because “the Word became flesh and dwelt among us” (John 1:13). They were part and parcel of the involvements of the circumstance of Christ’s humanity. Satisfactory explanations from the reservoir of the human intellect are not possible.
HE WAS SEEN MANY DAYS
“ 31 And He was seen many days of them which came up with Him from Galilee to Jerusalem, who are His witnesses unto the people.”
The attestation of the resurrection of Christ was vouchsafed to chosen witnesses, and extended over a period of time. It was sufficient to dissolve their doubts, and enable them to patiently wait for the promise of the Father that Jesus had delivered to them.
SEEN MANY DAYS
“And He was seen many days . . .” Other versions read, “for many days He appeared,” NASB “for a number of days He was seen,” BBE “over a period of many days He appeared,” NLT and “He was seen many times during the next few days.” LIVING
The period of time during which Jesus was seen is specified as “forty days” (Acts 1:3). These appearances took place first in Jerusalem, then in Galilee, then again in the environs of Jerusalem.
Initial Appearances In Judea After His Resurrection
➪ To Mary Magdalene at the tomb (Mk 16:9; John 20:14-17).
➪ To the women at the tomb (Matt 28:9-10).
➪ To the two on the road to Emmaus (Lk 24:13-31).
➪ To Simon Peter (Lk 24:34).
➪ To the eleven and those with them, Thomas being absent (Lk 24:36-49; John 20:19-23).
➪ To the eleven and those with them, Thomas being present (John 20:26-29).
➪ To James (1 Cor 15:7).
Appearances in Galilee
➪ The disciples were instructed to meet Him in Galilee (Matt 28:7,10; Mk 16:7).
➪ To above five hundred (1 Cor 15:6).
➪ To the eleven in a mountain (Matt 28:16-17).
➪ To the disciples by the sea of Tiberias (John 21:2-22).
Appearances in Judea Just Before His Ascension
➪ To the disciples, consummating in His ascension (Matt 28:18-20; Mk 16:15-19; Lk 24:30-51; Acts 1:4-9)
THEM WHICH CAME UP WITH HIM FROM GALILEE TO JERUSALEM
“ . . . of them which came up with Him from Galilee to Jerusalem . . .” Other versions read, “who had traveled with Him from Galilee to Jerusalem,” NIV and “who had accompanied him from Galilee to Jerusalem.” NET
Prior to Jesus’ death, and during His ministry, there were people who came from Galilee and followed Him (Matt 4:25; 19:1-2). During His ministry certain women from Galilee followed Him and ministered to Him Matt 27:55). However, these are not the occasion to which our text refers. This refers to His post-resurrection appearances, and to the people why stayed with Him after His appearances in Galilee, following Him to Jerusalem.
It appears as though a great number of the people who witnessed Jesus in Galilee did not return with Him to the environs of Jerusalem. Assuming that the more than five hundred brethren that saw Him on a single occasion did so in Galilee, the vast majority of them appeared to have remained there after the witnessed the risen Christ. We know that the disciples who assembled, together with the eleven “were about an hundred and twenty” (Acts 1:15). That means at least three hundred and eighty (76%) who saw the risen Jesus did not return with Him to Jerusalem – and it is possible that the number was every greater.
The primary people who were with Him in Jerusalem were the apostles, who were His chosen messengers to humanity. They were the principle figures, even though they were not the only ones. They were the ones He chose to be with Him and to preach.
WHO ARE HIS WITNESSES TO THE PEOPLE
“ . . . who are His witnesses unto the people.” Other versions read, “to our people,” NRSV “to the Jewish people,” GWN “to the people of Israel,” NLT and “to the Jews.” WEYMOUTH
The Greek word translated “people” is lao,n, which has the following lexical meaning: “a people, tribe, nation, all those who are of the same stock and language,” THAYER “nationally, as people making up a nation,” FRIBERG and “the largest unit into which the people of the world are divided on the basis of their constituting a socio-political community - 'nation, people.” LOUW-NIDA This is not a reference to the general population of the world, but to a specific body of people – “THE people.”
In this case, “the people” is a reference to the Jews – the descendants of Abraham, Isaac, and Jacob. These are particularly the apostles. While their primary ministry was to the Jews, that was not their only ministry. Just as Paul’s primary ministry was to the Gentiles, but that was not His only ministry. Paul makes mention of this distinction in his letter to the Galatians. “But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter; (For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles)” (Gal 2:8). While He was ministering among them, Jesus also confirmed this primary ministry of the twelve apostles. “And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel” (Matt 19:28).
Paul, therefore, is affirming that the risen Lord made special provisions for the Jewish people. The witnesses provided for them would deliver the Gospel to others as well, but the children of Israel would be their emphasis. As Paul will indicate in this message, this leaves the people without any valid excuse. Every advantage had been given to them, and they were responsible to give heed to what was said. As our Lord Himself affirmed, “For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more” (Luke 12:48).
In our thinking, we must be able to make the transition to what has been declared to the Gen tiles – particularly to the Gentile church. The apostle that has been given to the Gentiles, Paul himself, was given to see remarkable things, and he faithfully proclaimed them. There is an unwavering responsibility on the part of the Gentile church, as well as all believers, to receive what he has written, for it is intends for them.
WE DECLARE UNTO YOU GLAD TIDINGS
“ 32 And we declare unto you glad tidings, how that the promise which was made unto the fathers . . . ”
Although Paul is addressing the audience, he speaks for Barnabas as well, for they are united in what they declare. Those familiar with the current church scene are painfully aware of the exceeding rarity of this circumstance. The staggering number of divisions within the professed church is strictly owing to differing messages. When men do not “speak the same thing,” division is inevitable – and division is always the manifestation of a corrupt message. That is why, when Paul knew of the divisions within the Corinthian church, he knew that they had been subjected to “another Jesus,” “another Spirit,” and “another gospel” (2 Cor 11:4). The real Gospel, because of its singularity of both focus and content, tends to bring the people together. That is why, in the beginning, “all that believed were together” (Acts 2:44). It is because they were hearing the same message. In fact, they all “continued steadfastly in the apostles’ doctrine” – not doctrines (Acts 2:42).
WE DECLARE GLAD TIDINGS
“And we declare unto you glad tidings . . .” Other versions read, “preach the good news,” NASB “tell the good news,” NIV “bring the good news,” NRSV “giving you the good news,” BBE “announce to you,” MRD and “proclaim to you.” NET
The words “declare unto you glad tidings” come from a single Greek word: euvaggelizo,meqa (yoo-ang-ghel’idz-ometha). Its lexical meaning is, “to bring good news, to announce glad tidings,” THAYER “bring or announce good news,” FRIBERG “communicate good news concerning something,” LOUW-NIDA and “to preach or to proclaim (as glad tidings).” LIDDELL-SCOTT
Paul and Barnabas did not come to address personal, domestic, social or political difficulties. They did not put their ears to the religious to ground to see what the people were seeking. Their message was not tailored for circumstances as defined by men. The “glad tidings” they declared were Divinely adapted to the human situation as defined and declared by God. As such, it is not possible for that message to require frequent updating, or to be abandoned for a more relevant word. Sin has produced a common condition in all men, regardless of gender, race, nation, or social status. The message is specifically adapted to that circumstance – and it is the good news of the Divine resolution to the sin problem. It is a predetermined message – and is not based upon the perceived needs of the people.
Another thing integral to “glad tidings” is the fact that they make known something that has already taken place – something that is pertinent to the condition of the people. This is not glad tidings, or good news, about what can be, or what should be, but what IS. Of course, this removes all possibility of the exploitation of the message for any form of personal gain. The very act of exploitation requires the existence of variables. That is why religious men who seek to gain from what they preach must depart from the preaching of the glad tidings. They must adopt a message that differs from the Gospel of Christ – the record God has given of His Son (1 John 5:10-11). That record is a declaration of what Jesus has done and is doing.
What Christ Has Done
➪ He has put away sin (Heb 9:26).
➪ He has reconciled the world to God (2 Cor 5:80-20).
➪ He has made peace through the blood of His cross (Col 1:20).
➪ He has destroyed the devil (Heb 2:14).
➪ He has spoiled principalities and powers, triumphing over them in His cross (Col 2:15).
➪ He has ended the Law as a means to righteousness (Rom 10:4).
➪ He has redeemed us from the curse of the Law (Gal 3:13).
➪ He has tasted death for every man (Heb 2:9).
➪ He has been wounded for our transgressions (Isa 53:5a).
➪ He has been bruised for our iniquities (Isa 53:5b).
➪ He has risen from the dead, triumphing of both Hades and the grave (Rom 8:34).
➪ He has ascended into heaven, leading captivity captive and giving gifts to men (Eph 4:8).
➪ He has been given all power in heaven and earth (Matt 28:18).
➪ All things have been put under His feet, and He has been given to the church as Head over all things (Eph 1:22).
➪ He is Lord of all (Acts 10:34).
➪ God has highly exalted Him (Phil 2:9).
What Christ Is Doing
➪ Saving believers to the uttermost (Heb 7:25a).
➪ Ever living to make intercession for those who are coming to God through Him (Heb 7:25b).
➪ Bringing many sons to glory (Heb 2:10).
➪ Shepherding the people of God (Heb 13:20).
➪ Mediating the New Covenant (Heb 8:6).
➪ He is the Head of the body, the church (Col 1:18).
➪ Provides nourishment through the individual members of His body, causing them to be fitly joined together and compacted by that which every joint supplies (Eph 4:16).
➪ Is dispensing grace and peace (1 Cor 1:3).
➪ Is dispensing love and faith (Eph 6:23).
➪ Is nourishing and cherishing the church (Eph 5:29).
➪ Is living out His life in those who are walking by faith (Gal 2:20).
➪ Is appearing in the presence of God “for us” (Heb 9:24).
➪ Is giving His people an understanding, that they might know God (1 John 5:20).
➪ Sheds forth the Holy Spirit (Acts 2:33; Tit 3:5).
The declaration of such things is, indeed, “glad tidings!”
THE PROMISE MADE TO THE FATHERS
“ . . . how that the promise which was made unto the fathers . . . ” Other versions read, “What God promised,” NIV and “the undertaking made to the fathers.” BBE
Paul does not identify “the promise” because it was well known among devout Jews. In effect, he tells his audience that he is not bringing some new or strange word. He is chronicling the fulfillment of THE PROMISE made unto the fathers – particularly Abraham, Isaac, Jacob, and then through Judah, from which tribe Jesus came.
The expression “the promise” is the broadest view of all that was encompassed in the “great salvation” of God.
➪ Concerning the One who would accomplish the salvation, it referred to the Lord Jesus Christ.
➪ As regards the effect of the promise upon men, it was a blessing.
➪ If we view it from the standpoint of accomplishment, it was the attainment of everything required to extricate men from the guilt and power of sin, and bring them into productive accord with the God from whom sin had alienated them.
The promise was not delivered to the father’s of the Jewish people in its fullest scope. The prophets would spell out many of the details. That would be after a proper concept of “blessing” had been formed in men through the tutelage of the Law, and the various experiences of benefit enjoyed by the Israelites. “The promise” was one of global proportions, as declared to Abraham, Isaac, and Jacob.
➪ ABRAHAM. “And in thy seed shall all the nations of the earth be blessed . . . (Gen 22:18).
➪ ISAAC. “ . . . in thy seed shall all the nations of the earth be blessed” (Gen 26:4).
➪ JACOB. “ . . . and in thee and in thy seed shall all the families of the earth be blessed” (Gen 28:14).
The effectiveness of this blessing was seen in the word spoken regarding Judah, from whom Jesus came.
➪ JUDAH. “The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto Him shall the gathering of the people be” (Gen 49:10).
The words “bless” and “blessing” are not as easy to define as one might think. However, if we are going to have an intelligent and productive view of salvation, we must have some cogent concept of what “bless” means. Lexically, the definitions do not extend beyond the term “bless.” In the Hebrew the lexical meaning is “to bless.” WTT BHS In the Greek it is “to cause to prosper, to make happy.” THAYER However, these do little more than confirm the frequent poverty of language and scholarship. I find that a definition based on Scriptural usage and doctrine provides a more satisfactory view of what it means for God Almighty to bless. One worthy observation is found in McClintok and Strong’s Cyclopedia (see “A DEFINITION OF BLESSING”).
The salient remark concerning the productivity of the blessing of God is particularly noteworthy. Indeed, “the promise” of God not only involved God, through His grace, bestowing benefit upon men. It also involved God-honoring productivity, or fruit, in the ones being blessed. The eyes of the people wold be opened, and they would be turned “from darkness to light.” Not only would they be turned from the power of Satan; they would also be turned “unto God.” They would, indeed, receive “forgiveness of sins,” but an “inheritance among them which are sanctified by faith” in Christ as well (Acts 26:18).
The work accomplished by the Christ would be effective in the heavens, causing God to be pleased, and His requirements satisfied. But it would also result in effectiveness among all who received Him, believing on His name (John 1:12).
Let it be clear that there has been no fulfillment of the promised blessing unless its effects have been realized. Some of those effects include the following, and they are encompassed in the words “the promise.” These effects were announced by the prophets, and were well known to devout Jews. Because of this circumstance, it is appropriate to mention a few of them, for they are encompassed in “the promise,” and would be perceived in that manner by those who were anticipating the Messiah.
➪ ACCORD WITH THE MIND OF THE LORD. His Law would be written on their hearts and put into their minds (Jer 31: 33a).
➪ THEY WOULD CHOOSE AND PREFER GOD. God would be their God, and they would be His people (Jer 31:33b).
➪ THEY WOULD KNOW AND UNDERSTAND GOD. From the least to the greatest, all who were encompassed in the blessing would have a holy familiarity and appreciation of God (Jer 31:34).
➪ THEY WOULD BE WILLING. A characteristic of the reign of Christ is the willingness of the people in the day of His power (Psa 110:3).
➪ THEY WOULD NO LONGER BE REBELLIOUS. God promised He would remove the stony heart, and give the people a malleable heart of flesh (Ezek 36:26).
➪ THEY WOULD CONSISTENTLY OBEY THE LORD. The promise was, “And I will put My spirit within you, and cause you to walk in My statutes, and ye shall keep My judgments, and do them” (Ezek 36:27).
➪ THE PEOPLE WOULD SPEAK DIFFERENTLY. God would restore to the people a pure language, purifying their lips (Zeph 3:9).
➪ THE PEOPLE WOULD BE NOTED FOR MORAL AND SPIRITUAL STRENGTH. Those who wait upon the Lord renew their strength, persevering under difficult circumstances (Isa 40:31).
Paul will now announce that the fulfillment of “the promise” regarding these, and other, benefits, has been taken place in Christ. That is, that the blessing announced to Abraham, Isaac, and Jacob, is now made available to men.
THE HATH FULFILLED THE SAME UNTO US THEIR CHILDREN
“ 33 God hath fulfilled the same unto us their children, in that He hath raised up Jesus again; as it is also written in the second psalm, Thou art My Son, this day have I begotten Thee.”
Paul now gets to the matter at hand – the fact of blessing, and the responsibility of men to respond appropriately to it. It must be remembered that man are not allowed the luxury of refusing the Divine invitation. This is confirmed in Christ’s parable concerning a man who made a great feast. This saying was prompted by the statement of a person who was eating bread with Jesus in the home of a Pharisee on the Sabbath day. Jesus had spoken to them concerning making a feast without any selfish motives. Upon hearing what He said, “one of them that sat at meat with Him heard these things,” and “said unto him, Blessed is he that shall eat bread in the kingdom of God” (Luke 14:15). In response Jesus said, “A certain man gave a great supper and invited many, and sent his servant at supper time to say to those who were invited, 'Come, for all things are now ready. But they all with one accord began to make excuses. The first said to him, 'I have bought a piece of ground, and I must go and see it. I ask you to have me excused. And another said, 'I have bought five yoke of oxen, and I am going to test them. I ask you to have me excused. Still another said, 'I have married a wife, and therefore I cannot come. So that servant came and reported these things to his master. Then the master of the house, being angry, said to his servant, 'Go out quickly into the streets and lanes of the city, and bring in here the poor and the maimed and the lame and the blind. And the servant said, 'Master, it is done as you commanded, and still there is room. Then the master said to the servant, 'Go out into the highways and hedges, and compel them to come in, that my house may be filled. For I say to you that none of those men who were invited shall taste my supper” NKJV (Luke 14:16-24).
For some, this is a hard saying, but it is one that must be duly considered. Having provided a great salvation for all men, God will not tolerate those who give priorities to other things. He will give His marvelous provisions to those who are despised by the world, yet have a holy appetite for the feast of fat things that He has prepared for all people (Isa 25:6).
I believe that some among our number have actually enjoyed feasting on things that many who appear superior to them have not been allowed to ingest. From an institutional point of view, these precious souls are seen as poor, maimed, lame and blind. They are perceived as dwelling in remote highways and hedges, far removed from highly structured religion and institutionalism. Yet, these despised people perceive things that cannot be seen or understood by those immersed in the traditions of men.
What has happened is this: because of their unacceptable priorities those who had first access to the salvation meal have been denied access to it. With many of them, their ignorance has not only been willing, but has been ratified and imposed upon them by God – He simply will not let them sit at His table. I will not presume to identify such people, for that is not my prerogative. However, we are expressly told that God does do this: “For the LORD hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered . . . Therefore, behold, I will proceed to do a marvelous work among this people, even a marvelous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid” (Isa 29:10,14). Jesus declared this had taken place among the generation to whom He spoke (John 12:39-40; Mk 4:11-13). Paul accounted for the obtuseness of certain Jews with this very text (Acts 28:25-27).
Others, who do not meet the qualifications of the institution have been brought into the feast, and are dining on the rich things of God. Those with some measure of insight will recognize this to be true. Though slightly different, this circumstance is of the same spiritual substance as a word delivered by Paul to Corinth. “If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord. But if any man be ignorant, let him be ignorant” (1 Cor 14:37-38).
GOD HATH FULFILLED
“God hath fulfilled the same . . .” The promise God made to the fathers He Himself fulfilled. Divine intentions are brought to their appointed culmination by the One who made them. There are matters of Divine will that men are required to fulfill, “doing the will of God from the heart” (Eph 6:6), and doing it within the framework of perseverance (Heb 10:36). However, that is not the kind of thing that is being declared here. God Himself is the One who did what He said Her would do – making the promise, then fulfilling it in the very arena over which Satan was the under-ruler.
God did it even though Satan opposed it. God did it even though the nation of Israel frequently walked in their own ways. Let it be clear that the coming of the Savior in no way depended upon men. That coming could not possibly be hastened or delayed by what men did. Jesus came “in the fulness of the time” – at the precise time, and in the precise place that were appointed (Gal 4:4; Micah 5:2). This confirms that at the root, salvation is wholly of the Lord – in intention, initiation, and culmination (2 Thess 2:13; Rev 7:10; 19:10. All valid human involvement is grounded upon that fact.
UNTO US THEIR CHILDREN
“ . . . unto us their children, . . .” Other versions read, “our children,” NASB/ASV “their descendants,” GWN “us [their] children,” LIVING “for us, their descendants.” ISV
There are two critical thoughts here.
➪ First, that what God had done in Christ was for the generation to whom Paul was speaking. He was announcing a current benefit that could be realized precisely as God intended.
➪ Second, and of primary importance, the blessing was available for Abraham,’s sake. It was His promise to Abraham that was being fulfilled.
As expounded here, the realization of the promised “blessing” – even to the entire world – was contingent upon the people’s association with Abraham. The promise was stated to Abraham in this manner: “And I will establish my covenant between Me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee”(Gen 17:7). There are three senses in which this text are to be taken. Each one of them is true, revealing different facets of the promise.
➪ First, in the most precise sense, Jesus Christ is Abraham’s Seed, through whom all of the promised benefits are now realized. Thus, Paul writes, “Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ” (Gal 3:16).
➪ Second, the fleshly offspring of Abraham were also included in the promise. This was strictly by virtue of their generational connection with Abraham. Thus the land of Canaan is said to have been given “to the seed of Abraham” (2 Chron 20:7). More specifically, the children of Jacob are referred to as “the seed of Abraham” (Psa 105:6). Israel is called “the seed of Abraham” (Isa 41:8). Paul said, according to the flesh, he was “an Israelite, of the seed of Abraham” (Rom 11:1). In this sense, the blessing was toward them “for Abraham’s sake,” not because of any personal worth on their part (Gen 26:24). God reasoned with Isaac on this wise: “And I will make thy seed to multiply as the stars of heaven, and will give unto thy seed all these countries; and in thy seed shall all the nations of the earth be blessed; Because that Abraham obeyed My voice, and kept My charge, My commandments, My statutes, and My laws” (Gen 26:4-5).
When accounting for mercy extended to the Israelites, it is written, “And the LORD was gracious unto them, and had compassion on them, and had respect unto them, because of his covenant with Abraham, Isaac, and Jacob, and would not destroy them, neither cast he them from his presence as yet” (2 Kgs 13:23). Thus God introduced the concept of many being blessed because of one.
➪ In the broadest application of this word, those who are related to Abraham by faith are eligible for the promise – that is, by virtue of their possession of the faith of Abraham. Thus it is written, “Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all” (Rom 4:16). The salvation of God is not even offered to those who do not have Abraham’s kind of faith! Again Paul reasons, “Know ye therefore that they which are of faith, the same are the children of Abraham. And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. So then they which be of faith are blessed with faithful Abraham” (Gal 3:8-9). In an even more precise statement Paul writes, “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise” (Gal 3:28-29).
In this text, Paul spreads the table of salvation for the fleshly seed of Abraham, and he does so by virtue of the fact that there were Abraham’s descendants. Even so, however, the experience of saalvation will be finally narrowed down to whether or not they have the faith of Abraham – whether or not they believe God after the Abrahamic manner. I will tell you that whatever you may think about the offer of salvation and whosoever will, no person who fails to believe like Abraham did, will ever participation in the salvation of God. The very occasion that Luke is reporting in this text will confirm this to be true.
IN THAT HE HATH RAISED UP JESUS AGAIN
“ . . . in that He hath raised up Jesus again . . .”
Only the older versions of the English Scriptures say “raised up again” (Tyndale’s New Testament – 1534, Bishop’s Bible – 1595, Webster’s Bible – 1833). In the first English translation, Wycliffe (1382) rendered the text, “again-raised Jesus.”
There is a sense in which the entrance of Jesus into the world was a raising up of Jesus (Acts 13:23). However, in this text, the reference is to the resurrection of Jesus from the dead, as confirmed by the next verse. This was the point at which the promise to Abraham realized its ultimate fulfillment – when Jesus was raised and exalted to the right hand of God. The blessing that was promised to Abraham was not realized until Jesus was raised from the dead, and ascended back to heaven. It was only then that the salvation of God was announced, and repentance and remission of sins were preached in the New Covenant sense.
The promise to Abraham was not fulfilled at Jesus birth. It was not fulfilled during Jesus’ prodigious earthly ministry. Nor, indeed, was it fulfilled in His vicarious death. The promised blessing came only after He had risen from the dead and was seated at the right hand of God, exalted above all, and administering the New Covenant. This blessing is what Peter announced on the day of Pentecost, associating it with the resurrection of Jesus. “Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, He hath shed forth this, which ye now see and hear” (Acts 2:33).
This confirms that New Covenant life is not a codified system, nor is it an attempt to emulate the life of Jesus. It is, in fact, the resurrected life of Jesus, lived out in those who have been joined to Him in His death, burial, and resurrection (Rom 6:1-11). Further, it is not possible to be joined to Jesus in His death and burial, and not to be joined to Him in his resurrection. This is the reasoning set forth in Romans 6:4-8: “Therefore we are buried with Him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of His death, we shall be also in the likeness of His resurrection: Knowing this, that our old man is crucified with Him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead is freed from sin. Now if we be dead with Christ, we believe that we shall also live with Him.” No person who is “dead with Christ” will remain in that condition. God, who “raises the dead” (2 Cor 1:9), will raise that person to walk in newness life. That life is not one of discipline or mere emulation. It is the resurrected Jesus living in them, as stated in Galatians 2:20. There is no possible way to confirm that a person has been freed from sin, or justified from all things, where walking “in newness of life” is not present. I realize that, for some, this is an exceedingly difficult thing to accept. However, this is the teaching of the sixth chapter of Romans. It is also why it is written, “Follow peace with all men, and holiness, without which no man shall see the Lord” (Heb 12:14). Seen from this perspective, holiness is walking in newness of life.
AS IT IS WRITTEN IN THE SECOND PSALM
“ . . . as it is also written in the second psalm, Thou art My Son, this day have I begotten Thee.”
Jesus was begotten twice: once in the womb of Mary through the Holy Spirit, and once from the region of the dead. This is why He is referred to as the “the first begotten of the dead” (Rev 1:5). The first begetting was in order to the second, and the second was in order to the ultimate fulfillment of the promise made to Abraham. From the standpoint of Jesus and His generation, He was “the first that should rise from the dead” (Acts 26:23). From the standpoint of the covenant made with Abraham, He was “the firstborn from the dead.” NKJV
Paul also refers to the second Psalm in this manner, associating it with the exaltation of Christ, as compared to Him humbling Himself to become a man. “Being made so much better than the angels, as He hath by inheritance obtained a more excellent name than they. For unto which of the angels said he at any time, Thou art My Son, this day have I begotten Thee? And again, I will be to Him a Father, and He shall be to Me a Son?” (Heb 1:4-5). And again, “So also Christ glorified not Himself to be made an high priest; but He that said unto Him, Thou art My Son, to day have I begotten Thee” (Heb 5:5).
It is imperative that men think of the Savior of the world in terms of His resurrection as well as of His death. It is not right to propagate a concept of Jesus that ignores His resurrection – when He was begotten by God to commence His ministry of liberation and preservation. It is what Jesus is presently doing now that brings the experience of salvation.
CONCLUSION
Here is a message that is comparatively brief, yet very precise. Paul sends forth words with the precision of a skilled archer who hits the bulls eye with his arrow. Much profitless preaching results from a lack of proper focus. The Divine intention behind preaching is never realized because the speaker has adopted an agenda that is antithetical to that of God. There is no record of such preaching in the Scriptures. There are references to such preaching and teaching, but they are never dignified with an historical account. It is also worthy to note the setting in which the jewel of redemption is placed. It is never set in the context of contemporary life. It is always presented within the framework of Divine intent and activity.
Paul referred to his refusal to present the Gospel, in any other manner when he wrote, “As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed. For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ” (Gal 1:9-10). The Amplified Bible reads, “As we said before, so I now say again: If anyone is preaching to you a gospel different from or contrary to that which you received [from us], let him be accursed (anathema, devoted to destruction, doomed to eternal punishment)! Now am I trying to win the favor of men, or of God? Do I seek to please men? If I were still seeking popularity with men, I should not be a bond servant of Christ (the Messiah).”
And precisely what does it mean to “seek to please men,” “win the favor of men,” or seek “popularity with men?” Unfortunately, this can appear very noble, taking the form of getting involved in their problems, addressing things that are considered by men to be “relevant,” and dealing with the everyday issues of life. Aside from matter of immorality, or things that impacted directly upon pleasing God, you will never find such an approach in Scripture, or in the ministry of Jesus. He nor His apostles became embroiled in the everyday affairs of life. It is not that they exempted themselves from them, but that they did not allow themselves to be pulled into them to the neglect of eternal matters. In Christ Jesus daily living is addressed, but not at the detailed level. That is the nature of spiritual life. Here are some statements that reflect how life is to be addressed.
➪ “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God” (Rom 12:1-2).
➪ “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God” (1 Cor 10:31).
➪ “And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again” (2 Cor 5:15).
➪ “Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God” (2 Cor 7:1).
➪ “If we live in the Spirit, let us also walk in the Spirit” (Gal 5:25).
➪ “As ye have therefore received Christ Jesus the Lord, so walk ye in him” (Col 2:6).
➪ “And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by Him” (Col 3:17).
➪ “Follow peace with all men, and holiness, without which no man shall see the Lord” (Heb 12:14).
Admonitions of this order require foundational teaching, else they really have little meaning. It is only against the backdrop of the purpose of God and the exalted Christ that they have significance. That is why such admonitions are never attended by a list of details.
We do well to take due heed to the way Paul is preaching, and then to endeavor to become masters in speaking in such a manner. This is something that cannot be taught in a classroom or learned by rote. It is the result of spiritual insight that has been birthed in the context of the knowledge of God.