The Book of Acts
Lesson Number 59
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, #3
“13:34 And as concerning that He raised Him up from the dead, now no more to return to corruption, He said on this wise, I will give you the sure mercies of David. 35 Wherefore He saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption. 36 For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption: 37 But He, whom God raised again, saw no corruption. 38 Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: 39 And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses. 40 Beware therefore, lest that come upon you, which is spoken of in the prophets; 41 Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you.” . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .(Acts 13:34-41)
INTRODUCTION
Paul continues to elaborate on the Person of Christ, accenting His resurrection from the dead, and confirming its uniqueness. In this, he is delivering “sound doctrine,” anchoring reasoning in Divine priorities, and building upon both the Person and accomplishments of Jesus Christ. In matters pertaining to life and godliness no word or concept is valid that is not founded, or based upon Christ Jesus. If the thought can subsist independently of the Son of God, it is purely of human origin, and is to discarded as a filthy rag.
HUMAN ASSESSMENT
These days, there is an astounding amount of doctrinal presentation that centers in mankind, and not in Jesus. This is the direct result of men, “after their own lusts” heaping “to themselves teachers, having “itching ears” (2 Tim 4:3). The Amplified Bible reads, “having ears itching [for something pleasing and gratifying], they will gather to themselves one teacher after another to a considerable number, chosen to satisfy their own liking and to foster the errors they hold.” This accounts for much of the popularity of modern religious charlatans who major on well being in this world, without giving due regard to preparation for death, the coming of the Lord, the day of judgment, and the world to come. Those with “itching ears” like to hear about their advantage in this world, the issues that they have defined, and the worldly ambitions that they have embraced. But you will not find any man or woman of Scripture piping to such people. In fact, Jesus once spoke of this kind of people, explaining why they objected to much of what He said. “But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows, And saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented” (Mat 11:16-17).
The messenger of God, however, does not put his ear to the ground to hear the desires of men, or to feel the modern pulse, what is popular, and what is trendy and novel. He comes from God, not from men, and his message reflects Divine priorities, not those of men. For him, God defines the situation, and that situation has to do with man’s association with the living God. Spiritual men will accept no other priority.
Paul wrote concerning his own motivation – one that was driven by the knowledge of God and the understanding of the “mystery of godliness” (1 Tim 3;16). “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)” AMPLIFIED (Gal 1:10). It is at the precise point that preachers and teachers seek to please men, that they abruptly cease to be the servants of Christ. That has a lot to do with seeking to make the things of God relevant and tailoring public gatherings to please the people. Just as surely as a man cannot serve two masters, he cannot seek to please men and seek to please God simultaneously.
Thus our text displays a man filled with the Spirit, speaking with a total disregard for what men think within themselves. He is clarifying what God has done in Christ Jesus without inordinate regard to human assessment or acceptation.
THE GOSPEL AND THE PROMISES
With the skill of a spiritual tactician, Paul weaves the Gospel proclamation with the promises delivered by the holy prophets, relating it to the forgiveness of sins.
Christ Jesus can be properly understood only within the context of Moses and the Prophets. They not only set the stage for the coming Savior, but identified both His nature and ministry. A Jesus that is at variance with what was prophesied concerning Him cannot possibly be the Son of the Living God. Men are not given the liberty of creating a Jesus that will meet their self-diagnosed needs. God has given a “record” concerning His Son that presents Him precisely as He is, and in the manner in which He is to be seen and received. That “record” consistz of several perfectly harmonious and consistent parts.
➪ The initial declaration of the coming Savior that God made in the Garden.
➪ The promises that were made to Abraham concerning his Seed.
➪ The prophecies of Moses concerning a coming Prophet.
➪ The prophetic references of the Prophets to the coming Savior.
➪ The Gospel accounts of His ministry in the flesh, together with His death, burial, and resurrection.
➪ The exposition of Jesus’ Person, accomplishments, exaltation, ministry, and second appearing.
What Paul says about Jesus will in no way conflict with any of these representations of the Christ of God.
JUSTIFICATION INTRODUCED
For the first time in the book of Acts, there is a reference to justification, or being justified. In fact, this passage contains the only direct reference to justification in the entire book of Acts. This subject was one concerning which Paul was given considerable insight. In fact, the only other epistle that mentions the word “justify” in any of its varied forms is James (James 2:21,24,25). Paul’s letters contain 26 references to this subject, confirming the Lord had given him considerable revelation on the matter. In our text, during the beginning of Paul‘s ministry, there is indication of his early perception of this subject.
The statement that Paul makes cannot be made by many of our time. It is statement that covers more theological ground than they are able to cover. Nevertheless, it is the truth, and we do well to comprehend it, and include it in our doctrinal expressions. Here is the statement. See how you can handle it. “And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses” (Acts 13:39).
The text will also relate a solemn warning that is startling to the flesh. It will make no allowance for rejecting the work God has done in Jesus, and the proclamation of that work. It will confirm the solemnity that is associated with hearing the good news of Jesus Christ, and the fulfillment of the promise made to Abraham.
CONCERNING THE ONE GOD RAISED UP FROM THE DEAD
“ 13:34a And as concerning that He raised Him up from the dead, now no more to return to corruption . . . ”
Without laboring the point to the extreme, I want to again draw your attention to the manner in which Paul reasons. He does not base his remarks on the condition of men, but on the initiative of God. He is not promulgating what men can do, but what God has done. This is a manner of reasoning upon which men in the flesh cannot capitalize. Men cannot make a name for themselves or amass wealth by means of declaring the truth about God. This is because the works of God are designed primarily to bring Him glory.
CONCERNING
“And as concerning that. . . ” Other versions read, “and that,” NKJV “and as for the fact that,” NASB “the fact that,” NIV “as to His,” NRSV “and about,” BBE “and as for,” CJB “since,” CSB “but to show that,” DOUAY “God stated that,” GWN “but regarding the fact,” NET “for God had promised,” NLT “and as to,” WEYMOUTH and “Now as proof that.” WILLIAMS
The expression “as concerning” comes from two Greek words: o[ti de.. Here, their meaning is, “in further proof of this.” The fact that is being proved is the resurrection of Jesus Christ, and the way Paul goes about it provides an excellent lesson on preaching the truth. Thus far Paul has adduced the following evidence that Jesus was, in fact, raised from the dead.
➪ AFFIRMATION. “God raised Him from the dead!” (13:30).
➪ WITNESSES. “He was seen many days of them which came up with Him from Galilee to Jerusalem” (13:31).
➪ PROMISE FULFILLED. “ . . . the promise which was made unto the fathers, God hath fulfilled . . .” (13:32).
These are not the kind of words men would use to buttress what they say. In fact, such a witness would be considered foolish by those who are of the world. However, the fact that the flesh cannot perceive is that the Holy Spirit works with the truth, clarifying it to the hearts of men. Through the gift of faith, what is so declared is substantized to the soul, so that the believer has no doubts. However, for those who do not believe, such words appear to be nothing more than foolishness. Yet, Paul will not allow the thinking of carnal men to impact upon the way he proclaims the truth.
HE RAISED HIM UP FROM THE DEAD
“ . . . He raised Him up from the dead . . .”
This is now the third time Paul has affirmed that God raised Jesus from the dead:
➪ “But God raised Him from the dead” (Acts 13:30).
➪ “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 13:33).
➪ “And as concerning that He raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David” (Acts 13:34).
He will affirm it again later: “But He, whom God raised again, saw no corruption” (Acts 13:37).
Affirming the Truth
There is power in affirming the truth – in declaring it confidently and with power. This is because “truth” is reality – it is what IS, and is therefore supported by the “God of truth” (Deut 32:4; Psa 31:5; Isa 65:16). Although the truth that has been revealed to and for men, it stands separate and independent from them. The truth does not depend upon men, and does not center in them. Truth is essentially identified with God, and secondarily with man. The entire Godhead is identified with truth. God the Father is referred to as “the God of truth” (Deut 32:4). Jesus is referred to as “the Truth” (John 14:6). The Holy Spirit is identified as “the Spirit of truth” (John 16:13). Again, it is written, “the Spirit is truth” (1 John 5:6).
When men are taught the truth, it is defined “as the truth is in Jesus” (Eph 4:21). Again, the Head of the church confessed to the Father in heaven, “Thy Word IS truth,” and declared that men were sanctified by it (John 17:17). The illuminating ministry of the Holy Spirit is referred to in this manner: “But the anointing which ye have received of Him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in Him” (1 John 2:27).
When the truth is spoken – truth as defined by God – it provides a context in which the Father, Son, and Holy Spirit work. When it is not spoken, it is only vain imagination that supposes They will work, or that the Lord will in any way be honored or glorified.
At times, truth may appear simplistic, but it is not. This is true because of its association with God, Christ, and the Holy Spirit. Therefore, when Paul refers to the resurrection of Christ, he is not merely making a theological statement, or belching out a lifeless creed. He is declaring something that has impacted heaven, the earth, and the entire region of darkness. He is speaking of a work that confirms Jesus is the Son of God with power (Rom 1:4), causes men to be “begotten . . . again” (1 Pet 1:3), and validates our baptism into Christ (1 Pet 3:21).
When the apostles gave “witness of the resurrection of the Lord Jesus” to the assembled church, “great grace was upon them all” (Acts 4:33). It is evident that heaven responds to that annunciation. When the resurrection of Jesus is preached, infinitely more is taking place than the speaking of one person, and the hearing of a body of people. This is a reality that, when perceived and embraced, brings the influence of heaven to the hearers. It is my persuasion that once a person gets hold of this truth in his spirit a neutralization of adversarial powers is realized that is absolutely unparalleled.
Further, it was the proclamation of the resurrection of Jesus that brought out the unbelief and hardness of heart in the Athenian philosophers (Acts 17:18,32). On the surface, it appeared as though they simply analyzed what was said, and considered it to be unreasonable and absurd – i.e. an intellectual observation. However, this is not a full explanation of the case. If that was all there was to it, Paul would have entered into a defense of the resurrection of Jesus, or an extensive elaboration of its details, or purported historical proofs. However, he did not do this, because a refusal to embrace and act upon the fact of Christ’s resurrection from the dead evidences a corrupt and unbelieving heart. When the fact of a risen Christ has been treated with disdain, there is no form of reason that can break through that condition.
The Churches Are to Hear This Word
The churches are not to be exempted from hearing the proclamation of the resurrection of Jesus Christ. It is not a theme to be casually addressed once a year, or during some special occasion. This is a matter that is integral to sound doctrine. For example, the resurrection of Christ is mentioned fifty times in the letters to the churches: Rom 1:4; 4:24-25; 5:10; 6:4-5,9-10; 8:11,34; 10:9; 1 Cor 6:14; 1 Cor 15:3-8,12-23; 2 Cor 4:10-11,14; 5:15; 13:4; Gal 1:1; Eph1:20; Phil 3:10; Col 1:18; 2:12; 1 Thess 1:10; 4:14; 2 Tim 2:8; Heb 13:20; 1 Pet 1:3,21; 3:18,21; Rev 1:5,18. It is part of the fabric of reason, and is associated with every facet of spiritual life, from the first (our baptism) unto we are raised from the dead to live and reign with Jesus, world without end. It is associated with the following.
➪ The declaration that Jesus is the Son of God with power (Rom 1:4).
➪ Justification (Rom 4:24-25).
➪ Reconciliation (Rom 5:10).
➪ Baptism into Christ and newness of life (Rom 6:4-5).
➪ Being dead indeed unto sin and alive unto God (Rom 6:9-11).
➪ Sanctification (Rom 8:11).
➪ The scope of salvation (Rom 8:34).
➪ Being saved (Rom 10:9).
➪ Abstinence from fornication (1 Cor 6:13-14).
➪ The Gospel (Cor 15:4).
➪ Confirming witnesses (1 Cor 15:5-8).
➪ The general resurrection of the dead (1 Cor 15:12-23).
➪ The life of the believer (2 Cor 4:10-11).
➪ Living exclusively unto the Lord (2 Cor 5:15).
➪ Believers living with Christ (2 Cor 13:4).
➪ The apostleship of Paul (Gal 1:1).
➪ The power that is toward those who believe (Eph 1:19-20).
➪ The objective to experience spiritual power in life (Phil 3:10).
➪ Jesus being the Head of His body, which is the church (Col 1:18).
➪ Being raised with Jesus in baptism through faith in the operation of God (Col 2:12).
➪ Believers waiting for God’s Son from heaven (1 Thess 1:10).
➪ Hope (1 Thess 4:14).
➪ Something to be remembered (2 Tim 2:8).
➪ Believers being made perfect in every good work (Heb 13:20-21).
➪ Being begotten to a living hope (1 Pet 1:3).
➪ By Jesus, believing in God (1 Pet 1:21).
➪ Suffering for well being according to the will of the Lord (1 Pet 3:18).
➪ Baptism saving us (1 Pet 3:21).
➪ Jesus being the “Faithful Witness” (Rev 1:5).
➪ Not fearing as we are consciously in the presence of Jesus (Rev 1:18).
All of this postulates that the matters with which the resurrection of Christ is associated are preeminent in the minds of the people. Of course, if this is not the case, then Jesus’ resurrection will not have a prominent role in preaching. Furthermore, no pretentious claim to believe that Jesus was raised from the dead can neutralize the absence of these associations in preaching.
I am not inclined to further develop this matter at this time. However, it could very well be that the failure of the modern church to consistently and powerfully proclaim the risen Christ evidences a condition of heart that it of the utmost concern.
NO MORE TO RETURN TO CORRUPTION
“ . . . now no more to return to corruption . . . ” Other versions read, “return to decay,” NASB “never to decay,” NIV “never again to go to destruction,” BBE “never decayed,” GWN “never again to be in a state of decay,” NET “not leaving him to rot in the grave,” NLT “no more to die,” LIVING “will never go back to the grave and decay,” IE “never again to be in the position of one soon to return to decay,” WEYMOUTH “never to experience decay,” and “no more to return to [undergo] putrefaction and dissolution [of the grave].” AMPLIFIED
When Jesus was placed in the sepulcher, He was really dead – that is, His spirit had left its body, which state constituted being “dead” (James 2:26). When the “breath” of the body is taken away, death occurs, and, ordinarily, decay sets in. As the Psalmist said, “Thou hidest thy face, they are troubled: thou takest away their breath, they die, and return to their dust” (Psa 104:29). And again, ”man . . . His breath goeth forth, he returneth to his earth” (Psa 146:3-4). That is the common experience when death takes place – death occurs when the life and person of the body are gone.
However, when Jesus died, His body did not decay or experience corruption. Therefore it is proclaimed, “neither [did] His flesh see corruption” (Acts 2:31). This was in fulfillment of the prophecy of Psalm 16:10, to which Peter alluded (Acts 2:27). This is also the text to which Paul refers in this message, in which he mentions “another psalm” (13:35).
The words “no more to return to corruption,” do not suggest that Jesus did decay at one time, but will never again do so. Rather, there are at least two things that are intended.
➪ He will never again die, and be buried in the grave, in which decay ordinarily occurs.
➪ He will never again, in any way, occupy the domain in which the body rots and returns to the dust of the earth.
Both views are technically correct. However, it seems to me that the emphasis is that the body of Jesus will never again dwell in the domain of decay, or “return to” the realm of “corruption.” He will never again occupy the place of the dead. Of course, such a return would require another death – like that of every other person who had been raised from the dead. These resurrections were not a defeat of death itself. They include:
➪ The son of the widow of Zarephath (1 Kgs 17-23).
➪ The Shunammite’s son (2 Kgs 4:32-37).
➪ The young man let down into the sepulcher of Elisha (2 Kgs 13:21).
➪ The son of the widow of Nain, raised by Jesus (Lk 7:12-15).
➪ Jairus’ daughter, raised by Jesus (Lk 8:49-55).
➪ Lazarus, raised by Jesus (John 11:43-44).
➪ Dorcas, raised by Peter (Acts 9:37-40).
➪ Eutychus, raised by Paul (Acts 20:9-12).
Jesus Christ died “once” (Rom 6:10; Heb 7:27; 9:12,26,28; 10:10; 1 Pet 3:18), and, being raised from the dead, He is “alive for evermore” (Rev 1:18). His resurrection confirmed that everything that was intended to be accomplished by His death had, in fact, been achieved – and that God was satisfied with the results. No further purpose could be served by Jesus remaining in the region of the dead, and so He was raised up out of it. In this, Jesus took back His life, which He was told to do (John10:17-18).
HE SPEAKS ON THIS WISE
“ 34b . . . He said on this wise, I will give you the sure mercies of David.”
Paul now proclaims the effects of Christ’s resurrection, confirming that it was not intended to be a mere display, for no one on earth actually saw Jesus raise from the dead. The evidence that He had risen was not the sight of the resurrection itself, but the presence and words of the One who had been raised. This substantiates that it is the reason for the resurrection of the Lord that must be comprehended, not merely the fact of it. The power is in the reason for it.
ON THIS WISE
“ . . . He said on this wise . . .” Other versions read, “He has spoken thus,” NKJV “He has spoken in this way,” NASB “is stated in these words,” NIV “He said these words,” BBE “He spoke thus,” DARBY “He declared in this way,” NAB “God has spoken in this way,” NET “is stated in these words,” NIB “is no more than what he had declared,” NJB “This is stated in the Scripture that says, LIVING and “And as for the fact of God's raising him from the dead, never to return to corruption, He has spoken in these words.” PHILLIPS
This is a marvelous example of apostolic reasoning. It substantiates the centrality of the Scriptures themselves in arriving at holy conclusions. The matter that Paul is addressing is that God “raised” Jesus “up from the dead.” The statement is, “And as for the fact that He raised Him from the dead, no more to return to corruption, He spoke in this way.” RSV And precisely how is it that Paul will establish the fact that God raised up Jesus from the dead, and He will never again go into the grave, where the body ultimately becomes corrupt? What kind of proof can be adduced for that statement? He cannot present the body of Jesus, for He is glorified in heaven, and can no longer be seen by mortal eyes. When Jesus returned to heaven, He left no tangible evidence in the hands of His disciples that would confirm, He had been with them – evidence they could submit to men.
What we will see here will not conform to human reasoning. However, it is representative of holy thought and inspired reasoning. It is the kind of rationality that only appeals to those with faith, and it is designedly that way.
THE SURE MERCIES OF DAVID
“ . . . I will give you the sure mercies of David.” Other versions read, “sure blessings of David,” NASB “sure blessings promised to David,” NIV “the holy promises made to David” RSV “the holy and sure blessings of David,” ASV “the holy and certain mercies of David,” BBE “the holy and trustworthy things of David,” CJB “the faithful covenant blessings made to David,” CSB “the enduring love promised to David,” GWN “the sure grace of David,” MRD “the holy things promised to David which can be relied upon,” NJB “the faithful kindnesses of David,” YLT “the wonderful thing I promised David,” LIVING and “the holy and sure mercy and blessings [that were promised and assured] to David.” AMPLIFIED
The text to which Paul refers is a rather obscure one in the fifty-fifth chapter of Isaiah. “Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David” (Isa 55:3). This word reflects the promise of God to David: “And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom , , , my mercy shall not depart away from him, as I took it from Saul, whom I put away before thee. And thine house and thy kingdom shall be established for ever before thee: thy throne shall be established for ever.” (2 Sam 7:12-16). In this promise, as stated in verses 13-14, there is an immediate reference to David’s son Solomon, who would build the temple of God. However, the indirect, yet more focused, promise was of the coming Savior, who would build an everlasting house, and occupy an everlasting throne. However, the eighty-ninth Psalm, written by a member of Solomon’s court, makes clear that the promise given to David strictly pertained to the coming Christ: “For I have said, Mercy shall be built up for ever: thy faithfulness shalt thou establish in the very heavens. I have made a covenant with my chosen, I have sworn unto David my servant, Thy seed will I establish for ever, and build up thy throne to all generations. Selah . . . Once have I sworn by my holiness that I will not lie unto David. His seed shall endure for ever, and his throne as the sun before me. It shall be established for ever as the moon, and as a faithful witness in heaven. Selah” (Psa 89:3-4 . . . 35-37). Peter also applied God’s promise to David to the Lord Jesus Christ (Acts 2:30-31).
Thus Paul presents proof of the resurrection of Christ: God had promised an “everlasting covenant” and “sure,” or unending mercies to David (Isa 55:3) – and God “cannot lie” (Tit 1:2).
Jesus was the promised “Seed of David” (Rom 1:3; 2 Tim 2:8), the “Son of David” (Matt 1:1). In fact, long after David had died, the prophets frequently referred to the coming Messiah as “David” (Jer 30:9; Ezek 34:23,24; 37:24,25' Hos 3:5). The prophets also declared that the Messiah would die, being “cut off out of the land of the living” (Isa 53:8), “made grave with the wicked, and with the rich in His death,” (Isa 53:9), and making His “soul an offering for sin” (Isa 53:10). Daniel declared He would be “cut off,” for no fault of his own, and without any progeny (Dan 9:26).
If, therefore, God affirmed that the Messiah, though He died, would be for an “everlasting covenant,” and that He would ever reign on the “throne of David,” then He would have to be raised from the dead – else God would have been represented as lying. However, such a thing is not possible, for, as God Himself declared, “For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: So shall My word be that goeth forth out of My mouth: it shall not return unto Me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it,” or “it shall not return to Me void [without producing any effect, useless], but it shall accomplish that which I please and purpose, and it shall prosper in the thing for which I sent it” (Isa 55:10-11).
The fact that God declared the Messiah would be everlasting, plus the fact that He said His body would not be left in the grave, confirms that Jesus did, in fact, rise from the dead. That is Paul’s reasoning. This is not satisfactory to the flesh, but that is of no consequence. God has magnified His Word above all His name (Psa 138:2), so that the apprehension of everything He gives hangs upon the belief of that Word. If men do not believe what God has said, there is no corroborating witness that can be given to them. Were such a thing possible, then the purported witness would be exalted above God’s Word – and such an exaltation simply is not possible.
If this line of reasoning is true, then it throws to the ground the notion that men can be brought to see the truth through logical arguments, apologetics, archeological findings, etc. While it may not be popular to affirm this, those who insist that such proofs are possible are faced with the gargantuan task of explaining how the Word of God can have power or work effectively when it is relegated to a subordinate position. If God has exalted His Word above all His name, how can it be possible to accomplish the task of promoting faith independently of that Word? That is a supposition that ought to be abandoned, with dispatch and determination! Men must take care that they do not exalt human reasoning above Scripture.
ANOTHER PSALM
“ 35 Wherefore He saith also in another psalm, Thou shalt not suffer Thine Holy One to see corruption.”
Having cited a summation of what God had promised David, Paul continues to refer to the Word of God, for that is the appointed means by which spiritual life is sustained (Matt 4:4; Lk 4:4). First he has pointed out that God promised sure and everlasting mercies through the coming Christ – and that would not be possible if Jesus had not raised from the dead. Now he goes to the well of Scripture again, anchoring his affirmation in the written Word of God.
IN ANOTHER PSALM
“Wherefore he saith also in another psalm . . .” Other versions read, “Therefore He also says,” NKJV “So it is stated elsewhere,” NIV “Therefore He has also said,” NRSV “Because He saith also,” ASV “This is explained elsewhere,” CJB “And again He said,” MRD “This is why He also said,” NAB “another psalm explains it more fully,” NLT “in another place God says,” IE and “For this is the reason He says also.” AMPLIFIED
Notice again how Paul is extolling the Word of God: “HE saith,” for the pronoun “He” refers to God Himself – the same One who said through Isaiah, “I will make an everlasting covenant with you, even the sure mercies of David” (Isa 55:3).
Technically, as the following text will affirm, it is the Messiah Himself who is speaking. Yet, it is credited to God, for the Son always spoke in strict conformity with what the Father said (John 15:15).
There is something else to be seen here. Those who were hearing Paul were familiar with the Scriptures, for they were regularly read in their gatherings.
His situation was not like that which those who speak the Word often confront in our time. There is an unparalleled level of scriptural illiteracy among professing Christians. It is at such a pronounced level that the Word of God is rarely recognized. This circumstance greatly complicates the matter of effectively communicating the Word of God. I do not know that it is possible to estimate the level of spiritual poverty that is maintained by an ignorance of the Word of God. Keep in mind that we are not speaking of barbarians, but of professing Christians. Even though God has magnified His Word, it continues to occupy a low position in the average congregation. Of course, the people who are ignorant of the Scriptures are nothing more than the product of what they have been fed.
GOD WOULD NOT ALLOW IT
“ . . . Thou shalt not suffer Thine Holy One to see corruption.” Other versions read, “You will not allow,” NKJV “You will not let,” NIV “Thou wilt not give,” ASV “You will not permit,” NET and “Thou wilt not give up.” WEYMOUTH
This quotation is taken from Psalm 16:9-11: “Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope: For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption. Thou wilt show me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for evermore.” Peter also quoted this text on the day of Pentecost (Acts 2:26-28). It represents the reasoning of the Christ while His body was in the grave.
Who but God is capable of not allowing a body to deteriorate in the grave? As an act of His Sovereign will, He would not permit the body of Christ to in any way decay. Corruption could not take hold of His body. In four days, corruption had already made significant advancement in the body of Lazarus (John 11:39), But it could not even begin its work in God’s “Holy One!”
As it is written, God “raises the dead” (2 Cor 1:9), and thus particularly refused to leave Jesus in that domain. Ultimately, all of the dead will be raised, for, according to God’s predetermination, “the earth shall cast out the dead” (Isa 26:19), and death will be “swallowed up I victory.” Jesus, however, is “the firstfruits of them that slept” (2 Cor 15:20), and “the first begotten of the dead” (Rev 1:5). He is the first One of whom it could be said, “death hath no more dominion over Him” (Rom 6:9).
In order for the domain of death to be conquered, two things must take place. First, the grave must be overcome by the of the deceased coming out of it. When the body emerges from the grave, it must be inhabited by the soul of the one who possessed it. Therefore, that unseen part of man must emerge from the domain of death that it occupies. This is technically termed “Hades.” In the King James Version, it is translated “hell.” Other versions that also use “hell” in the place of “Hades” include the following: Basic Bible English (1949), Douay-Rheims (1899), Geneva (1599), Bishop’s New Testament (1595), Revised Webster (1833). Tyndall’s New Testament (1534), Living Bible (1971), and Wycliffe (1382).
Still other versions use the following words: “the grave,” NIV “Sheol,” CJB “The netherworld,” NAB “among the dead,” NLT “the unseen world,” WEYMOUTH “Hades [the state of departed spirits],” AMPLIFIED “the unperceived,” INTERLINEAR “the realm of the dead,” ALT and “the world of the dead.” GNB
The Greek word that is here translated “hell” is a[|dhj (ha-daas). The word “Hades” is a transliteration of the Greek word. It is really not a translation, for there is no parallel English word that is suitable. The lexical meaning is, “literally unseen place, the place of the dead, underworld,” FRIBERG “the world of the dead,” UBS “a place or abode of the dead, including both the righteous and the unrighteous (in most contexts a|[dhj is equivalent to the Hebrew term Sheol) - 'the world of the dead, Hades,” LOUW-NIDA “Hades, the world below,” LIDDELL-SCOTT “Hades, netherworld, hell,” LEH and “(Heb. Sheol), the underworld as the place of the dead.” GINGRICH
I have taken the time to give this brief review in order to confirm that the meaning of this word is determined by how it is used in Scripture – i.e. contextually. In the general sense of the word, it means an unseen domain – yet there are personalities in it. This, then, cannot be the grave, for no personalities are in it. Whatever Hades is, and wherever it is, it is the unseen part of man that resides there until the time the resurrection. Little additional information is given, for, it appears, we would gain no advantage from it.
Here, the word “soul” is used to denote the unseen part of man, and not in its most definitive sense. This is the sense in which the creation of man is explained: “And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul” (Gen 2:7). And again, “And so it is written, The first man Adam was made a living soul” (1 Cor 15:45). This (“living soul”) is the part of Lazarus that was in Abraham’s bosom, and the part of the rich man who, after he died, lifted up his eyes in hell (Lk 16:22-23).
The point to be seen here is that for the dead be raised, both the seen and unseen, or material and immaterial, parts of men must be brought from the domain of the dead. This is what took place when Jesus was raised from the dead. God refused to allow either the seen or unseen parts of Jesus to remain in the domain belonging to the dead. He thoroughly defeated death!
A MAN WHO SERVED HIS GENERATION
“ 36a For David, after he had served his own generation by the will of God . . . ”
Paul will now elaborate on the uniqueness of Jesus’ resurrection. He will show that David, although he received the promises, and spoke in the first person concerning his soul not being left in Hades and his body not seeing corruption, the coming and suffering of Christ were really the subjects being addressed. Frequently David prophesied as though what he was the one who would experience what was declared: “For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption . . . My God, my God, why hast thou forsaken me . . . I am a worm and no man . . . all that see me . . .saying, He trusted on the Lord that He would deliver him: let Him, deliver him, seeing He delighted in him . . . they pierced my hands and feet , , , They part my garments among them . . . They gave me also gall for my meat: and in my thirst they gave me vinegar to drink” (Psa 16:10; 22:1,6-8,16,18; 69:26). Isaiah did the same: “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). However, in both cases, and more, it was “the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow” (1 Pet 1:11).
In some decidedly diminished measure, the prophets, probably were introduced to some of these experiences, particularly those dealing with suffering. However, when it came to the body not seeing corruption, Paul will confirm this was not the experience of David, who particularly spoke of it, nor was it ever intended to be. For every person except Jesus, when the body is buried, it is “sown in corruption . . . dishonor . . . weakness,” and remains “a natural body” until the general resurrection (1 Cor 15:42-43).
DAVID SERVED HIS OWN GENERATION
“For David, after he had served his own generation . . .” Other versions read, “having done . . for his generation,” BBE “in his own generation ministered,” DARBY “serving the people of his time,” GWN “served in his lifetime,” NAB “had done,” NLT “served his time,” PNT and “having been useful to his own generation.” WEYMOUTH
There are two perspectives in this text, and both are important.
➪ First, in saying David served his generation, the intent is to show that the people of his time were truly advantaged by David’s life. He did not serve his generation by doing what they desired and meeting all of their demands. Rather, he served them by bringing certain advantages to them that others did not bring. This had chiefly to do with his relation to the Living God, and was reflected in the nature of his rule, the various revelations given to him, and the godly focus he established among the people.
➪ Second, “his own generation” was the environment in which he served the Lord, In this case, serving the Lord was the primary thing, and he did it in the midst of the people, as opposed to some form of isolation. That is, the priorities and reason for his entire life was found in the Lord.
While both of these are true, it appears to me that the accent is on the latter. This is accentuated by the fact that the time of his service is not the point of the text, but what took place “after” David had served his own generation – when he died.
In this regard, and under normal circumstances, death is viewed as an appointment – the appointed Divinely designated conclusion to one’s life. In a generation sense, the duration of human life approximates seventy or eighty years. As it is written, “The days of our years are threescore years and ten; and if by reason of strength they be fourscore years, yet is their strength labor and sorrow; for it is soon cut off, and we fly away” (Psa 90:10). There are exceptions, just as there were during the time when men lived hundreds of years. At that time, there were a few who lived over nine hundred years – Adam (Gen 5:5); Seth (Gen 5:8),Enos (Gen 5:11), Cainan (Gen 5:14), Jared (Gen 5:20), Methuselah (Gen 5:27), and Noah (Gen 9:29). Even so, in our time, some live past 80, but they also are the exceptions. Thus, in this general sense, the length of life has been determined by God. Holy men, knowing this determination, have asked God to teach them how to number their days – that is, to have a sense of how long they will be in the world, that they may live properly. “So teach us to number our days, that we may apply our hearts unto wisdom” (Psa 90:12).
HE SERVED BY THE WILL OF GOD
“ . . . by the will of God . . . ” Other versions read, “served the purpose of God in his own generation,” NASB “served God’s purpose in his own generation,” NIV “served the counsel of God in his own generation,” RSV “having done God’s work for his generation,” BBE “serving his own generation in God's plan,” CSB “in his own generation ministered to the will of God,” DARBY “served in his generation, according to the will of God,” DOUAY “served his time by the counsel of God,” GENEVA “doing God's will by serving the people of his time,” GWN “served the will of God in his lifetime,” NAB “his own generation having served by the will of God,” YLT and “served God’s will and purpose and counsel in his own generation.” AMPLIFIED
There is a sense in which this text is like a three-sided prism – a reality that can be seen from three differing perspectives. Each side is valid, but one it more glorious in its appearance.
➪ David served, or brought, certain advantages to his generation.
➪ David served God during his generation.
➪ It was God’s will that David bring advantages to his generation by serving Him, doing His will, and obeying His directives.
All of these are true. However, it seems to me that the latter yields the greater glory to the Lord, for David was a “prophet” – a spokesman for God (Acts 2:29-30). So far as the written rec ord is concerned, David’s prophecies related to the coming Messiah, and he brought certain advantages to those of his time by declaring them (Psa 2:1-2,6-9; 24:7-10; 22:1-18,22; 16:9-11; 21:5-7; 34:20; 40:6-10; 45:6-7; 68:18; 69:9,21,26; 80:17; 96:13; 109:25; 110:1,3-4; 118:22-23; 132:11,17). In fact, by writing them down, he brought advantages to succeeding generations as well.
It ought to be noted that no person can truly minister to, or serve, the people who is not himself doing the will of God. Those so living will be used by God to “shine as lights in the world,” even “in the midst of a crooked and perverse nation” (Phil 2:15). Thus, serving the Lord is more than an obligation – although it is surely that, for we have all been “bought with a price” (1 Cor 6:20). However, in that service God is being honored, and those who take due heed to such a life are given opportunities and advantages.
AFTER
Paul draws particular attention to “after” David had “served his generation.” Although David did speak of himself being raised from the dead (Psa 49:15), he appeared to know through inspiration that this was not possible until the Messiah was raised from the dead (Psa 16:9-10). The general resurrection, although it is appointed, must necessarily be preceded by the resurrection of Christ as “the first begotten of the dead,” or “the firstborn from the dead” NKJV (Rev 1:5).
This is a point of sound doctrine. “And God hath both raised up the Lord, and will also raise up us by His own power” (1 Cor 6:14). And again, “Knowing that He which raised up the Lord Jesus shall raise up us also by Jesus, and shall present us with you” (2 Cor 4:14). This word is an essential part of preaching.
DAVID FELL ASLEEP AND SAW CORRUPTION
“ 36b . . fell on sleep, and was laid unto his fathers, and saw corruption.” Paul is now elaborating on the fact that the body of Jesus was not subject to corruption – no decay ever was allowed to ravish the body of the Son of God. Not even when it lay for three days in the tomb.
DAVID FELL ON SLEEP
“ . . . fell on sleep . . .” Other versions read, “fell asleep,” NKJV “died,” NRSV “went to sleep,” BBE “slept,” DOUAY “was laid to rest,” GWN “went to rest,” MRD“fell asleep [in death],” AMPLIFIED and “was reposed.” INTERLINEAR
The words “fell on sleep” come from a single Greek word – evkoimh,qh. The lexical meaning of this word is: “to cause to sleep . . . metaphorically, and euphemistically equivalent to die,” THAYER “to fall asleep, to go to bed, to sleep . . . to remain somewhere during the night,” LEH and “fig., of death, fall asleep, die, pass away.” GINGRICH
In the Scriptures, death is frequently referred to as going to sleep (Deut 31:16; 1 Kgs 2:10; Job 3:13; 7:21; 14:12; Dan 12:2; Matt 27:52; John 11:11; Acts 13:36; 1 Cor 15:51; 1 Thess 4:14; 5:10).
David concluded his work and died, as Peter would say it. putting off his tabernacle (2 Pet 1:14). Or, as Paul would say it, he was “absent from the body” (2 Cor 5:8), or had “departed” from his mortal frame (Phil 1:23). His body was thus in lifeless repose, that is to say, was awaiting the resurrection from the dead,
Properly viewed, death is to be the conclusion of a fruitful and beneficial life. Such a life is one that has been lived unto God. David lived that kind of life, and we are obliged to do so also.
Soul Sleeping Theory
Soul sleeping is a view of death that is held by a significant number of professing Christians. The following is a definition of this term, provided by those who embrace the doctrine of soul sleeping.
"The grave is not a place of consciousness. Since death is a sleep, the dead remain in a state of unconsciousness in the grave until the resurrection, when the grave (Hades) gives up its dead (Rev. 20:13)." SEVENTH DAY ADVENTIST, A BIBLICAL EXPOSITION OF 27 FUNDAMENTAL DOCTRINES
A modern theologian defines soul sleeping in these words: “Following death, the soul of an individual sleeps until the resurrection." EMERY NESTER, Ed.D., D.Min
The Britannica Encyclopedia, 2008, provides this entry. “A second view, therefore, also prevailed: the sleep of the soul—i.e., the soul of the dead person enters into a sleeping state that continues until the Last Judgment, which will occur after the general resurrection.”
This view directly contradicts the account of Jesus concerning Lazarus, the rich man, and Abraham (Luke 16:19-31). Jesus represented all three of these men as conscious and perceptive after they had died. Abraham and the rich man held a dialog, and Lazarus was comforted. Furthermore, Abraham is said to have referred to Moses and the prophets, who did not come into existence until hundreds of years after Abraham had died. Yet, he was knowledgeable of them and what they said, as well as the brothers of the rich man who were still alive in the world. Some dismiss this account, saying that it was a parable, and not an actual occurrence. However, such a supposition can by no means be substantiated, and Jesus did not refer to people by name in parables. Also, a parable is a parallel of spiritual realities with very real temporal circumstances. A person who embraces the soul-sleeping theory could not even speak in the manner in which Jesus did.
Second, Jesus revealed to John the activity of certain souls who had been “Slain for the word of God.” They asked the Lord a question, were given appropriate attire, and told to “rest yet a little season until their fellow servants also and their brethren, that should be killed as they were, should be fulfilled” (Rev 6:9-11).
Third, when Jesus was transfigured, Moses and Elijah appeared in glory with Him. Both had left the world hundreds of years before – Moses by death, and Elijah by being taken up into heaven. They spoke with Jesus “of His decease which he should accomplish at Jerusalem” (Luke 9:31). When upon the earth, neither of them are reported to said so much as a single word about the death of the coming Messiah. Elijah did not say anything at all about the Messiah. Both of these persons were conscious, and knowledge of things they did not know while they remained in this world.
The Soul Is Never Said to Sleep
The very term “soul sleeping” is contrived, for, as regarding death, the soul is never said to sleep. John saw departed souls “under the altar,” and they were not sleeping, but talking. He also “saw the souls of them, that were beheaded for the witness of Jesus,” and they lived and reigned with Jesus (Rev 20:4). Without probing further into this language, it does not appear likely to me that the truth of God could be delivered to men in an erroneous container – i.e. a depiction of something that was not possible – and the language to which I have just referred would be a total misrepresentation if soul-sleeping was a proper doctrine.
It Is the Body that Sleeps
This is resurrection language. The body is said to “sleep,” lying in peaceful repose, because it is going to be raised from the dead. At that time “this corruptible must put in incorruption, and this mortal must put on immortality” (1 Cor 15:53-54). Further, the thing that is “corruptible” is sown, or planted, into the earth – a clear reference to the body. “It is sown in corruption . . . It is sown in dishonor . . . It is sown in weakness . . . It is sown a natural body” (1 Cor 15:43-44).
Nowhere is the soul, at death, said to be “sown.” Further, the body is put into the earth, for it came from there originally. The soulish part of man did not come from earth, but was breathed into the body after God had fashion ed it. Paul makes a special point of this: “The first man is of the earth, earthy” (1 Cor 15:47). It is for this reason that, following the sin of man, God said, “In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return” (Gen 3:19).
However, owing to the atoning death of Christ, death is viewed as a “sleep.” This is because even death is temporary. In Jesus, the body of every person, saved or lost, will be raised from the dead. Thus it is written, “For as in Adam all die, even so in Christ shall all be made alive” (1 Cor 15:22). For those in Christ, this will be the ultimate advantage. For those who are not in Christ, it will be the consummate disadvantage. Thus Jesus said of the resurrection, “Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation” (John 5:29).
Until that day, the body is “asleep” – without life and inactive. There is no spirit in the body when it is dead, for death is the result the absence of the human spirit (James 2:27). Thus the term “sleep” does not denote a mere unconscious state, but a lifeless one. This condition, however, is never ascribed to the souls of the dead. The greater light of the Gospel makes this more clear.
UNTO HIS FATHERS
“ . . . and was laid unto his fathers . . .” Other versions read, “buried with his fathers,” NKJV “laid among his fathers,” NASB “laid beside his ancestors,” NRSV “put with his fathers,” BBE “buried with his fathers,” CJB “laid to rest with his ancestors,” GWN “added to his fathers,” MRD “gathered to his ancestors,” NAB “gathered to his forefathers,” MONTGOMERY and “buried among his forefathers.” AMPLIFIED
The term “laid unto” or “laid beside,” enlarges on the concept of the body sleeping.
At the time David was granted his desire to prepare for the building of the Temple, God told him, “And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom” (2 Sam 7:12).
First Kings 2:10 says “So David slept with his fathers, and was buried in the city of David”(1 Kgs2:10). This was not Bethlehem, which is also referred to as “the city of David” (Lk 2:4). Rather, it was Zion, in the southern part of Jerusalem, where a fortress of the Jebusites once stood, and was forcibly taken by Davod. The account of that quest is found in First Chronicles 11:5: “And the inhabitants of Jebus said to David, Thou shalt not come hither. Nevertheless David took the castle of Zion, which is the city of David” (1 Chron 11:5).
David was thirty years old when he began to reign, and died after reigning forty years (2 Sam 5:4), being seventy years of age. The account of David’s death and burial is found in First Kings 2:10 and First Chronicles 29:26-28.
Scriptures indicate that a special place was reserved for the burial of kings. “And Hezekiah slept with his fathers, and they buried him in the chiefest of the sepulchres of the sons of David” (2 Chron 32:33). It appears that the burial of David was the point at which this custom commenced. The phrase “laid unto his fathers” does not refer to the precise place location – although it was in Canaan, the land of promise. “And the time that he reigned over Israel was forty years; seven years reigned he in Hebron, and thirty and three years reigned he in Jerusalem. And he died in a good old age, full of days, riches, and honor: and Solomon his son reigned in his stead” (1 Chr 29:27-28).
There are 105 accounts of, or statements made concerning David. His name is mentioned 1,085 times in Scripture: 1,027 from Ruth through Zechariah, and 58 times from Matthew through Revelation.
David’s Last Words
The last words of David are recorded: “The spirit of the LORD spake by me, and his word was in my tongue. The God of Israel said, the Rock of Israel spake to me, He that ruleth over men must be just, ruling in the fear of God. And he shall be as the light of the morning, when the sun riseth, even a morning without clouds; as the tender grass springing out of the earth by clear shining after rain. Although my house be not so with God; yet he hath made with me an everlasting covenant, ordered in all things, and sure: for this is all my salvation, and all my desire, although he make it not to grow. But the sons of Belial shall be all of them as thorns thrust away, because they cannot be taken with hands: But the man that shall touch them must be fenced with iron and the staff of a spear; and they shall be utterly burned with fire in the same place” (2 Sam 23:2-7).
On the day of Pentecost Peter confirmed that the sepulcher of David remained with them – at least one thousand years after he had died (Acts 2:29).
DAVID SAW CORRUPTION
“ . . . and saw corruption.” Other versions read, “underwent decay,” NASB “his body decayed,” NIV “experienced corruption,” NRSV “his body came to destruction,” BBE and “he did see corruption and undergo putrefaction and dissolution [of the grave].” AMPLIFIED
Reasoning on this fact, Peter concluded that when David spoke about his body not seeing corruption, he could not have been speaking of himself. He was rather prophesying of the coming Christ. It was the Spirit of Christ in David that moved him to so speak, as was the case with other prophets (1 Peter 1:11). It is that same point that Paul is making. He will now elaborate on that critical reality, confirming both its power and relevance.
AN EXCEPTION TO THE RULE
“ 37 But He, whom God raised again, saw no corruption.”
Paul will now confirm that the real point of all sound doctrine is Jesus, and what God did to and for Him. This is a distinction that is being greatly obscured in our day, when the inhabitants of the earth are being presented as fundamental. With spiritual expertise Paul speaks of the reality of Christ being the proper focus, not the condition of men. This does not mean that people are unimportant. However, it does mean that their importance is measured by the Person of Christ, what He did, and what God did to Him. Take Jesus out of the picture, and men no longer have any genuine importance. Their entire existence is reduced to vanity – just as Solomon observed when he wrote of things “under the sun” (Eccl 1:2,14; 2:1,11,15,17,19,21,23,26; 3:19; 4:4,7,8,16; 5:10; 6:2,4,9,11; 7:15; 8:10,14; 9:9; 11:8,10; 12:8). Keep in mind that those expressions were uttered by a man who had wisdom, wealth, position, and pleasure that were unexcelled among men in the flesh.
BUT HE
“But He, whom God raised again . . .” Other versions read, “raised up,” NKJV and “raised from the dead.” NIV
The point to be seen here is that Jesus is the theme of proper exposition. The psychiatrist studies the human psyche. The sociologist analyzes human society. The philosopher examines ideas and possibilities. The scientist considers natural phenomenon. The mathematician peruses numbers, exponentiality, and how they bear upon problems and resolutions. But the spiritual thinker considers Jesus, what He did, what He experienced, what He is doing, and what He will do. That is the key of knowledge that allows for the proper assessment of all other things.
Paul is confirming that Jesus is the issue, not the human condition. His point is that what God did to Jesus in raising Him from the dead has immediate relevancy to all men. In fact, THE Person and work of Jesus Christ is the factor that makes things crucial, or of great importance.
SAW NO CORRUPTION
“ . . . saw no corruption.” Other versions read, “did not undergo decay,” NASB and “saw no corruption [did not experience putrefaction and dissolution of the grave].” AMPLIFIED
In other words, after Jesus died, God preempted the natural process that follows death – decay – not allowing the body of Jesus to go through that process. A body was prepared for Jesus (Heb 10:5). However, the purpose for the body is that He might “taste death for every man” (Heb 2:9) – not that the body itself might undergo decay.
Once Jesus bore our sins in His body on the tree, was cursed by God in the judgment of that sin, and buried, there was no further need for His body to undergo the curse. Thus, there was no requirement for decay to take place.
SOMETHING TO BE KNOWN
“ 38 Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins.” Having delineated the triumph of Jesus over “the last enemy” (1 Cor 15:26), Paul will declare the reality of remission. He will proclaim propitiation and announce amnesty. The resurrection of Christ announces that God received Christ’s “offering” (Eph 5:2; Heb 10:10,14). Now that Jesus has risen and is enthroned, remission can be proclaimed, for an acceptable sacrifice has been offered. Thus it is written, “And their sins and iniquities will I remember no more. Now where remission of these is, there is no more offering for sin” (Heb 10:17-18).
BE IT KNOWN UNTO YOU
“Be it known unto you therefore . . .” Other versions read, “let it be known,” NKJV “I want you to know,” NIV “Let it be clear to you,” BBE “Know therefore,” MRD “I want you to realize,” NJB “Listen!” LIVING “you must understand,” IE “understand therefore,” WEYMOUTH “let it be clearly known and understood by you,” AMPLIFIED and “It is therefore imperative, men and
brothers, that every one of you should realize.” PHILLIPS
Translated from the Greek word gnwsto.n, the word “known” means “make known, disclose . . . that which may be known of God,” THAYER “something clearly recognizable known, made known . . . well-known; substantivally . . . of what can be known intelligible, knowable.” FRIBERG
This rather complex word includes a lot of intellectual and intuitive territory: that is, something that both the heart and the mind can grasp.
➪ First, Paul is declaring that what He is about to say is from God, and has been made accessible to men.
➪ Second, in view of this fact, what he will say is knowable, and can be apprehended.
➪ Third, that Paul has comprehended what he will declare, and will therefore be able to make it plain to the people.
➪ Fourth, that men are obligated to receive this knowledge, for when God has made something known, then sent someone to declare it to men, it is wrong for the hearers to reject it, remaining in ignorance about it.
Now, this sets before us the very nature of the Kingdom of God. It does not thrive in a culture of spiritual ignorance. Divine privilege is enjoyed primarily through “spiritual understanding” (Col 1:9), for what cannot be discerned, cannot be truly apprehended, enhancing the individual. In all of this, faith is the enabling factor.
It seems to me that this perception is not common among the churches of our time. There is too much contentment with ignorance, and thus too little quest for the truth and pressing toward the mark. It is time for those who wear the name of Jesus to have a more sober and sustained view of the truth of God, thrusting from them the dreadful religious twins of ignorance and indifference.
THROUGH THIS MAN
“ . . . men and brethren, that through this Man is preached unto you . . . ” Other versions read, “is proclaimed to you,” NASB “is offered to you,” BBE “I’m telling you,” GWN “declared,” YLT “announced to you,” WEYMOUTH and “is being down-messaged.” INTERLINEAR
The word translated “preached,” or “proclaimed,” comes from a Greek word that means, “to announce, declare, promulgate, make known; to proclaim publicly, publish . . . with the included idea of celebrating, commending,” THAYER “proclaim (solemnly), announce something,” FRIBERG “proclaim, make known, preach; teach, advocate,” UBS and “proclaim, make known, preach; teach, advocate.” LOUW-NIDA This is not an exposition, but a proclamation.
By saying “through this Man,” Paul is not merely saying by His authority. Jesus Himself is prominent in the very administration of this message. He is the One who sent the message through the Spirit to Paul, and He is the One who has authorized and empowered him to declare it with understanding. This is the language of Divine government. The door of opportunity has been opened by the exalted Christ, and the message is being declared at His discretion. To reject this message in any way is unspeakably serious! This message is to be comprehended and embraced with both hands, immediately and eagerly.
THE FORGIVENESS OF SINS
“ . . . the forgiveness of sins.” Other versions read, “remission of sins,” ASV “your sins can be forgiven,” GWN “forgiveness for your sins,” NLT “there is forgivness for your sins,” LIVING “removal of sins,” AMPLIFIED and “Jesus can forgive your sins.” CEV
This is a fulfillment of the word of Jesus, delivered to His disciples prior to His ascension: “And that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem” (Luke 24:47). Here it is being preached in Asia, in the city of Antioch, already spreading “among all nations.”
Some of the versions do not present the case clearly enough. Paul is not preaching possibility (i.e. “can be,” “can forgive”) but is declaring a reality to be received. The truth of the matter is that Jesus “put away sin by the sacrifice of Himself,” taking away “the sin of the world.” As Daniel said, He “finished” the transgression, and made “an end of sin” (Dan 9:24). The question is not whether or not God can forgive sin, and woe to the person who approaches the subject in such a frame of mind. Now the issue is whether or not men will receive what God has provided. Their ability to receive it is not even the issue, because enabling power accompanies the message. In order to reject this message, the individual must “put it” from them, “repudiate” NASB it, and “thrust it” RSV from themselves (Acts 13:46).
Technically speaking, the message is not an offer of salvation, but the declaration of it. The difference between an offer and a declaration is that a declaration emphasizes the necessity of faith – or believing the message. It is true that it must be received, and that is what faith will invariably do.
A SWEEPING STATEMENT
“ 39 And by Him all that believe are justified from all things, from which ye could not be justified by the law of Moses.”
Paul now makes a statement of epochal proportions. It is a word that many cannot be taken into the mouth of those who attempt to live by law. I come from a religious background where, apart from my good father, I do not have a clear recollection of this word ever being proclaimed. It simply was not the message of choice. In fact, there was often a prevailing ignorance of its very presence in the Word of God. However, this word was spoken by a man chosen and empowered by Jesus and sent forth by the Holy Spirit. Men are obliged to comprehend this word and continue to faithfully sound it forth.
BY HIM ALL
“And by Him all . . . ” Other versions read, “through Him everyone,” NASB “by this Jesus everyone,” “God clears everyone,” CJB “in Him everyone,” DARBY “by this one everyone,” NET “in this one everyone,” YLT “through union with Him everyone,” WILLIAMS and “in this one.” INTERLINEAR
Who is the “Him” to which Paul refers – “by Him?” The word translated “by” is a primary preposition, and can be translated “in, on, at, with, by, or among.” THAYER Summarized, it speaks of the means through which something is accomplished. In this case, blessing that is pronounced comes by the means of Christ – or more particularly, by the means of being in, or identified with, Christ. Objectively viewed, it is God Himself who puts us into Christ. This is succinctly stated in First Corinthians: “ . . . hath God chosen . . . That no flesh should glory in His presence. But of Him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption” (1 Cor 1:28-30). From this perspective, “by Him” can refer to God – the One who justifies. This is a proper viewm and can be seen in this text.
Viewed subjectively, it is by means of faith that we are brought into Christ. Because faith always expresses itself, we are also said to be “baptized into Christ.” Thus it is written, “For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ” (Gal 3:26-27). From this view, Christ is the appointed means through which the promised blessing is realized. This also is a proper view, like the other side of a coin. It cannot be experienced apart from a very real identity with Jesus – an identity that is described as being put into Christ by God, and being baptized into Him. These actions are not mere formal routines.
THAT BELIEVE
“ . . . all that believe . . .” Now that we have established that the locus of blessing is Christ Himself, we should have no difficulty with what is here stated: “all that believe.” Other versions read, “everyone who believes,” NKJV “everyone who has faith,” BBE “everyone who puts his trust in this Man,” CJB “everyone who believes in Him,” CSB “every believer,” NAB “everyone who is believing,” YLT “everyone who trusts in Him,” LIVING “every one of you who believes,” WILLIAMS and “everyone who believes [who acknowledges Jesus as his Savior and devotes himself to Him].” AMPLIFIED
This text cannot be altered to better fit into a preconceived theology: like saying, “all tho believe and . . . .” Believing is the revealed stipulation, and the text must be taken as it stands for its intended truth to be apprehended. This is not a partial proclamation, but is rather a thorough summation. Behind the statement is the supposal that “believing” necessarily includes all that believing compels a person to do, for believing cannot be separate from what it does. It is not possible to be disadvantaged by hearing these words stated in this precise manner.
The necessity of having a correct view of this statement is confirmed by the promise that is attached to it.
JUSTIFIED FROM ALL THINGS
“ . . . are justified from all things . . . ” Other versions read, “is justified from all things,” NKJV “is freed from all things,” NASB “is justified from everything,” NIV “is set free from all those sins,” NRSV “is freed from everything,” RSV “made free from all those things,” BBE “clears everyone,” CJB “is justified,” DARBY “receives God’s approval,” GWN “declared right with God,” NLT “is declared righteous,” YLT “freed from all guilt and declared righteous,” LIVING “have forgiveness of all your sins,” IE “absolved from all offences,” WEYMOUTH “justified and freed from everything,” ISV “given right standing with God and freed from every charge,” WILLIAMS and “is absolved (cleared and freed) from every charge.” AMPLIFIED
The expression “justified from all things” is not the whole of justification. It is that part of justification that deals with sin and guilt. However, as declared elsewhere in Scripture, justification also involves the imputation of the righteousness of God. I say this because of the way several versions have interpreted this verse: “is justified,” DARBY/GENEVA/NAB “receives God’s approval,” GWN “declared right with God,” NLT “is declared righteous.” YLT Although this may be viewed as a pointless technicality, care must be taken not to leave an erroneous view of the salvation of God, or the justification that is realized in Christ Jesus. In saying “justified from all things . . .” Paul is referring to the sins he previous said were now forgiven (v 38). He is not here declaring justification in its entirety, but the part that deals with the remission of sins.
There are two things that must be accomplished before anyone can be acceptable to God – and they are both realized in justification.
➪ Sin must be remitted, the person cleansed, and guilt removed (1 Cor 6:11). This includes being freed from the dominion of sin (Rom 6:7,14; Gal 5:1) as well as from the guilt of it. In this, the transgressions committed are no longer associated with the individual (Heb 8:12). They are considered to have been imputed to Christ, who bore the curse for them (2 Cor 5:21; Gal 3:13), taking them away (John 1:29).
➪ There must also be an imputation of the righteousness of God to the one being justified (Rom 4:6,23-24). This is the righteousness of God Himself, and is announced in the Gospel (Rom 1:16-17). Those to whom this righeousness is imputed are said to have been “made righteous” (Rom 5:19), and to have been “made the righteousness of God” in Christ (2 Cor 5:21).
By virture of these two transactions, the person is made acceptable to God (Eph 1:6). The removal of sin and the imputation of righteousness constitute one a “new creature in Christ Jesus” (2 Cor 5:17). Being “made righteous” involves being created anew (Eph 2:10), or receiving a “new man,” which is to be “put on” (Eph 4:24; Col 3:10).
The remission of sins is in order to the imputation of righteousness, for righteousness cannot simply be placed over unrighteousness. While the forgiveness of sin includes the cleansing of the conscience – something that man must have in order to live acceptably before God – it also clears the way for man to be “made righteous.” Without that righteousness, man still cannot be accepted by God.
At this point, a lot of erroneous theology is exposed. There is an approach to Divine acceptance that leads men to believe He accepts them just as they are, “warts and all,” as some are wont to say. However, this is, at the very best, a very clumsy statement. God declares that no one can walk with Him who is not in agreement with Him (Amos 3:2-3). This is why men must be “reconciled to God” (Col 1:20-21) – a state in which they obtain the righteousness of God. Such expressions as “ungodly Christians,” “carnal Christians,” people who “have received Christ, but have not accepted Him as Lord,” etc., reflect a state of gross ignorance. It has been revealed that a condition in which a person can maintain a form of godliness, yet reject its power, is a fallen state, and constitutes great peril (2 Tim 3:15). In such a state it is imagined that a person can conduct their lives just as the world, being fundamentally self centered, all the while claiming to be a follower of Jesus. Such claims are totally false. There is not so much as a grain of truth in them.
NOT JUSTIFIED BY THE LAW OF MOSES
“ . . . from which ye could not be justified by the law of Moses.” Other versions read, “from which you could not be freed,” NASB “could not be cleared,” CJB “could not be made just,” NAB “something the law of Moses could never do,” NLT “not able . . . to be declared righteous,” YLT “could not make you right,” IE “could not be absolved,” WEYMOUTH “kept you from being justified,” ISV and “could not be justified and freed . . . and given a right standing with God.” AMPLIFIED
The law was never intended to free men from sin, or provide a means through which remission could be enjoyed. Thus, after the most solemn day in the Jewish calendar – the day of atonement – men were left with an acute consciousness of guilt, never with a sense of forgiveness! There is a marvelous statement of the case in Hebrews 10:1-4: “FOR SINCE the Law has merely a rude outline (foreshadowing) of the good things to come—instead of fully expressing those things— It can never by offering the same sacrifices continually year after year make perfect those who approach [its altars]. For if it were otherwise, would [these sacrifices] not have stopped being offered? Since the worshipers had once for all been cleansed, they would no longer have any guilt or consciousness of sin. But [as it is] these sacrifices annually bring a fresh remembrance of sins [to be atoned for]. Because the blood of bulls and goats is powerless to take sins away.” AMPLIFIED
When the conscience is not cleansed, sin remains superior, wielding the dominion over the sinner. This is why it is written, “the strength of sin is the Law” (1 Cor 15:56). It is the Law that bludgeons the conscience, for “what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God” (Rom 3:19). Only when the conscience has been cleansed can men “serve the living God” (Heb 9:14). This is what the law of Moses could never do, nor, indeed, was it ever intended to do it.
Thus Paul announces what is found through Christ that cannot be obtained elsewhere – particularly in the law of Moses. That was the ultimate law – the fundamental routine or procedure. What that law “could not do” (Rom 8:3), cannot be done by any law. Those who offer inward peace, cleansing, and victory over sin by means of a law, rule, procedure, or plan, have actually contradicted the salvation that is in Christ Jesus with eternal glory – and that is a most serious matter. Others who teach people to confess what does not exist, repeating what God has said about the righteous as though it applies to them, have done much the same thing. This battery of false prophets tell the people they can call“those things that are not as though they were” (Rom 4:17). What they fail to tell the people is that this is a description of God, and is nowhere portrayed as something men do. The perpetrators of this doctrine say that faith can speak creative words, and cause things to happen. But which of these pretenders have ever commanded a purged conscience, or s strong heart, or made a person stand, as God can do?
If men are ever to be justified, they will have to be “made righteous,” and that is something that God alone can do – and He does it through and in Jesus. There is no justification without Divine activity – men are “made righteous.”
A SOLEMN WARNING
“ 40 Beware therefore, lest that come upon you, which is spoken of in the prophets; 41 Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you.”
Paul does not take for granted that his listeners will believe. If it was possible, this would have been an excellent time to speak of the people believing, even though they did not, thus creating faith in them – if such a thing was possible. But it is not, and that is why he speaks as he does.
BEWARE
“Beware therefore . . .” Other versions read, “Take heed therefore,” NASB “take care,” NIV “Watch out, then,” CJB “See therefore,” DARBY “So be careful,” NLT “see, therefore,” YLT “Oh, be careful,” LIVING “o ye bewaring,” INTERLINEAR “Therefore, be watching,” ALT and “Make sure that.” CEV
The word translated “beware” is ble,pete, and is a most solemn expression, in the imperative present active mode. In English,
➪ An “imperative” word denotes something that is an obligatory act or duty. It is some that is not to be avoided or evaded. MERRIAM-WEBSTER
➪ The “present” mode speaks of what is occurring in the present time and is used of what occurs or is true at the time of speaking, and is habitual or characteristic. MERRIAM-WEBSTER
➪ The “active” mode denotes express action that is ongoing. MERRIAM-WEBSTER
Whatever “beware” means, it is something that is indispensable and must be done. It is required at the time the word is heard, and is to be consistent. It is also to be on ongoing characteristic.
The Meaning of “Beware”
The lexical meaning of this word is, “to see, discern . . . to have the power of understanding . . . to turn the thoughts or direct the mind to a thing.” THAYER Here, then, is a word that denotes alertness and discernment, vigilance and understanding. Paul tells his listeners to comprehend their condition, ensuring that the circumstance he will mention is not found in them.
Other places where this precise word is used are as follows. They serve to confirm the weight of the word.
➪ “And He charged them, saying, Take heed, beware of the leaven of the Pharisees, and of the leaven of Herod” (Mark 8:15).
➪ “And He said unto them in his doctrine, Beware of the scribes, which love to go in long clothing, and love salutations in the marketplaces” (Mark 12:38).
➪ “Beware of dogs, beware of evil workers, beware of the concision” (Phil 3:2).
➪ “Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ” (Col 2:8).
Paul is now going to tell the people they do not have the luxury of ignoring the word he has delivered. He does not give them the option of treating that word with disdain or disinterest. This is a portion of the record God has given of His Son, and He holds men strictly accountable for their response to it. Let it be clear, men do not have the privilege of rejecting this message with impunity.
LEST THAT COME UPON YOU
“ . . . lest that come upon you, which is spoken of in the prophets . . .” Other versions read, “does not happen to you,” NIV “do not come true for you,” BBE “Don’t let . . . apply to you,”NLT “fall on you,” PNT “should come true of you,” WEYMOUTH “may be on-coming,” INTERLINEAR and “should come about.” ESV
Paul admonishes the listeners to avoid God saying of them what is written in the prophets – i.e. see to it that their condition does not parallel the circumstance described by the prophets.
The words of the prophets, then, are not mere history, and woe to that person who treats them as though they were. The prophets spoke of circumstances that could occur again and again. They described how God responded to such circumstances. Now, Paul tells the people that wherever those circumstances are found again, God will still respond in that manner. He lays the solemn responsibility upon the people to see to it that they avoid the category of people who are judged by God!
Of course, for those who are unaware of what the prophets have said, they are put to a decided disadvantage. They could very well fall into the kind of state that God has revealed will be judged by Him. It is a most pitiful condition when those who profess to know God are ignorant of what He has said. Unbeknown to them, they are walking in slippery place – in the devil’s domain without any good understanding of how God reacts to stubbornness and unbelief. However, their ignorance will not protect them, for God cannot deny Himself, or act in a manner that is inconsistent with His nature. This is precisely why historic records of Divine dealings are written. The incidents actually happened, or took place, for our learning. As it is written, “Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come” (1 Cor 10:11).
BEHOLD YE DESPISERS
“ 41 Behold, ye despisers . . . ” Other versions read, “you scoffers,” NASB “you doubters,” BBE “you mockers,” CJB “depisers [of the truth],” LIVING “you scoffers and scorners,” AMPLIFIED and “people who make fun of God.” CEV
Lexically, the word “despisers” means, “despiser,” THAYER “scoffer, despiser, scorner,” FRIBERG “one who customarily feels contempt for something or someone - 'one who feels contempt, scoffer,” LOUW-NIDA and “scornful men.” LEH
However, what do these English words mean? They are not common in our day.
➪ DESPISER. To look down on with disdain, or aversion. To regard as worthless or distasteful.
➪ SCOFFER. To show one’s contempt in derision or mockery; stresses insolence, disrespect, or incredulity.
➪ SCORNER. To dislike and disrespect or derision often mixed with indignation.
The Passage of Reference
The word to which Paul refers is an obscure one in the book of Habakkuk. “Behold ye among the heathen, and regard, and wonder marvelously: for I will work a work in your days, which ye will not believe, though it be told you” (Hab 1:5). Paul quotes from the Septuagint version (The Hebrew Scriptures translated into Greek), which, translated into the English reads, “Behold, ye despisers, and look, and wonder marvelously, and vanish: for I work a work in your days, which ye will in no wise believe, though a man declare it to you. ENGLISH TRANSLATION OF THE SAEPTUAGINT
Habukkuk was warning Israel of the coming Babylonian captivity. It was a time when “violence” would overcome the people, as God raised up “the Chaldeans, that bitter and hasty nation, which shall march through the breadth of the land, to possess the dwellingplaces that are not theirs” (Hab 1:6). He told the people, “They shall come all for violence: their faces shall sup up as the east wind, and they shall gather the captivity as the sand” (Hab 1:9). A wicked nation would come and overwhelm the nation that had been chosen and cultured by God! It all made no sense to the people, and they paid no heed to Habakkuk, even though he made the message “plain” (Hab 2:2).
The people mocked God, continuing on in their insolence and drunkenness (Hab 2:15-16). “Spoiling and violence” continued in the land (Hab 1:3). The law was slacked, and judgment was not being executed, for the wicked gathered about the righteous, and God said, “wrong judgment proceedeth” (Hab 1:4).
WONDER AND PERISH
“ . . . and wonder, and perish . . .” Other versions say, “wonder and come to your end,” BBE “marvel and die,” CJB “wonder and vanish away,” CSB “be amazed and disappear,” NAB and “marvel and perish and vanish away.” AMPLIFIED
Because “God is not mocked” (Gal 6:7), as Paul quoted Habakkuk, the people would “vanish” from their land, being uprooted from it even though they were duly warned.
Now Paul warns the people to see to it that a similar thing does not happen to them. They are hearing the word of God regarding His great salvation, and they are not to mock God by spurning it! By rejecting that word, they are, in fact, saying that God has not told the truth about man’s need for as Savior, and has wasted His time in providing the way of salvation.
I WORK A WORK IN YOUR DAYS
“ . . . for I work a work in your days . . .” Habakkuk prophesied of a day of judgment and Divine retribution, when the Chaldeans, under the leadership of Nebuchadnezzar would devastate the land.
YE WILL IN NO WISE BELIEVE
“ . . . a work which ye shall in no wise believe, though a man declare it unto you.”
The work was of such a magnitude that the person who brought the word of it was considered nothing more than a madman. The people did not believe what he had to say. However, Nebuchadnezzar did come, ravish the nation, carry away the best of the land, and induct the seventy-year Babylonian captivity. God was not mocked! His word could not be despised and ignored without paying the price.
Now, Paul has declared that God has done a work, raising Jesus from the dead after the people had forthrightly rejected Him, and delivered him to death. He has associated Jesus with “the sure mercies of David,” and affirmed that now “the forgiveness of sins” is preached through Him. The work that has been accomplished is of such magnitude that “all that believe are justified from all things, from which they could not be justified by the law of Moses.”
What will the people do with this message? Will they treat it as the people of old treated the message of Habakkuk? Will they despise it, turning aside to their own way, and refusing to believe and embrace it? Paul warns them not to do this, for then judgment will come upon them which first came upon Israel of old. For Israel, it was a seventy-year captivity, but this message has eternal consequences. The person who does not believe this word concerning Jesus “shall be damned,” and the wrath of God is abiding upon them (Mk 16:16; John 3:36). How will these people respond? What will be their mind toward this word? Their response will dictate how Paul speaks.
CONCLUSION
This text confirms the seriousness of being exposed to the Gospel of Christ. The Word of the Gospel is so unique and powerful that an immediate response to it is expected from the people. In a day when religious entertainment and novelty are so prominent, such an expectation is not considered reasonable. Also, this is a time when great value has been placed upon human understanding and the right to opinion. However, when we stand before God, natural understanding has no value, and men have no right to entertain a private view of what the Lord has said.
There is something else to consider on this matter. If the Lord has placed such a high priority on the Gospel, and invested it with such power, how appropriate is it to introduce other emphases to the body of Christ? Will not those who spurn the central message in preference for a tangential one be considered “despisers” before God? For to prefer another message over the one He has delivered is, in fact, to reject the word of the Lord. That is really how God considers the matter, and that fact necessitates that we do so also.