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Notes
1147Introduction To Acts.
The Acts Of The Apostles
Writer.
In the Acts of the Apostles Luke continues the account of Christianity begun in the Gospel which bears his name. In the "former treatise" he tells what Jesus "began both to do and teach"; in the Acts, what Jesus continued to do and teach through His Holy Spirit sent down.
Date.
The Acts concludes with the account of Paul's earliest ministry in Rome, a.d. 65, and appears to have been written at or near that time.
Theme.
This book records:
the ascension and promised return of the Lord Jesus,
the descent of the Holy Spirit at Pentecost,
Peter's use of the keys, opening the kingdom (considered as the sphere of profession, as in Matt. 13.) to the Jews at Pentecost, and to the Gentiles in the house of Cornelius;
the beginning of the Christian church and the conversion and ministry of Paul.
The Holy Spirit fills the scene. As the presence of the Son, exalting and reveal- ing the Father, is the great fact of the Gospels, so the presence of the Spirit, exalt- ing and revealing the Son, is the great fact of the Acts.
Acts is in two chief parts:
In the first section (Acts Chapter 1-9:43) Peter is the prominent personage, Jerusalem is the centre, and the ministry is to Jews. Already in covenant relations with Jehovah, they had sinned in rejecting Jesus as the Christ.
The preaching, therefore, was directed to that point, and repentance (i.e. "a changed mind") was demanded. The apparent failure of the Old Testament promises concerning the Davidic kingdom was explained by the promise that the kingdom would be set up at the return of Christ (Acts 2:25-31; Acts 15:14-16).
This ministry to Israel fulfilled Luke 19:12-14.
In the persecutions of the apostles and finally in the martyrdom of Stephen, the Jews sent after the king the message, "We will not have this man to reign over us."
In the second division (Acts 10:1-28:31)
Paul is prominent, a new centre is established at Antioch, and the ministry is chiefly to Gentiles who, as "strangers from the covenants of promise" (Eph. 2:12), had but to "believe on the Lord Jesus Christ" to be saved. Chapters 11., 12., and 15. of this section are transitional, establishing finally the distinction, doctrinally, be- tween law and grace. Galatians should be read in this connection.
The events recorded in The Acts cover a period of 32 years.
1147_1; Acts 1:6, at this time restore again the kingdom to Israel
The Resurrection-Ministry of Christ
Forty days the risen Lord had been instructing the apostles "of the things pertaining to the kingdom of God," doubtless, according to His custom (Luke 24:27, 32, 44, 45), teaching them out of the Scriptures. One point was left untouched, viz. the time when He would restore the kingdom to Israel; hence the apostles' ques tion. The answer was according to His repeated teaching; the time was God'i secret (Matthew 24:36, 24:42, 44; Matthew 25:13; Cf. 1 Thessalonians 5:1).
1148_1; Acts 1:11 into heaven, shall so come in like manner
The two Advents—Summary:
(1) The Old Testament fore-view of the coming Messiah is in two aspects—that of rejection and suffering (as, e.g. in Isaiah 53), and that of earthly glory and power (as, e.g. in Isaiah 11; Jer:23; Ezekiel 37). Often these two aspects blend in one passage (e.g. Psalms 2). The prophets themselves were perplexed by this seeming contradiction (1 Peter 1:10-11). It was solved by partial fulfilment. In due time the Messiah, born of a virgin according to Isaiah, appeared among men and began His ministry by announcing the predicted kingdom as "at hand" ( Matthew 4:17; Ref. Note Page 998_3). The rejection of King and kingdom followed.
(2) Thereupon the rejected King announced His approaching crucifixion, resurrection, departure, and return (Luke 12:35-46; Luke 17:20-36; Luke 18:31-34; Luke 19:12-27; Matthew 24; Matthew 25 Ref. Luke 12:35-46; Luke 17:20-36; Luke 18:31-34; Luke 19:12-27; Matthew 12:38-40; Matthew 16:1-4, 21, 27;.).
(3) He uttered predictions concerning the course of events between His departure and return (Matthew 13:1-50; 16:18; 24:4-26).
1149_1; Acts 1:4, 4 And they were all filled with the Holy Ghost, and began to speak with other tongues, as the "Spirit gave them utterance. (4) This promised return of Christ becomes a prominent theme in the Acts, Epistles, and Revelation.
Taken together, the New Testament teachings concerning the return of Jesus Christ may be summarized as follows:
- (1) That return is an event, not a process, and is personal and corporeal (Matthew 23:39; 24:30; 25:31; Mark 14:62; Luke 17:24; John 14:3; Acts 1:11; 1 Thessalonians 4:14-17; Philippians 3:20, 21; ).
- (2) His coming has a threefold relation: to the church, to Israel, to the nations.
— (a) To the church the descent of the Lord into the air to raise the sleeping and change the living saints is set forth as a constant expectation and hope (Matthew 24:36, 24:44, 24:48-51; Matthew 25:13; 1 Corinthians 15:51, 52; Philippians 3:20; 1 Thessalonians 1:10; 4:14-17; 1 Timothy 6:14; Titus 2:13; Revelation 22:20).
— (b) To Israel, the return of the Lord is predicted to accomplish the yet unfulfilled prophecies of her national re-gathering, conversion, and establishment in peace and power under the Davidic Covenant (Acts 15:14-17 with Zechariah 14:1-9).
See "Kingdom (Old Testament)," 2 Samuel 7:8-17; Zechariah 13:8; Luke 1:31-33; 1 Corinthians 15:24; Ref. Note Page 1226_3.
— (c) To the Gentile nations the return of Christ is predicted to bring the destruction of the present political world-system (Daniel 2:34, 35; Revelation 19:11; Ref. Note Page 1348_3); the judgment of Matthew 25:31-46, followed by world-wide Gentile conversion and participation in the blessings of the kingdom (Isaiah 2:2-4; Isaiah 11:10; Isaiah 60:3; Zechariah 8:3, 20, 23; Zechariah 14:16-21; Ref. Zechariah 8:3, 20, 23; Zechariah 14:16-21).
See 1 John 5:6; And it is the Spirit that beareth withess
Holy Spirit
The Holy Spirit, N.T. Summary (see Malachi 2:15; See Note Page 981_1):
(1) The Holy Spirit is revealed as a divine Person. This is expressly declared (e.g. John 14:16-17, 14:26; John 15:26; John 16:7-15; Matthew 28:19) , and everywhere implied.
(2) The revelation concerning Him is progressive:
(a) In the O.T. (see Malachi 2:15, Note Page 981_1). He comes upon whom He will, apparently without reference to conditions in them.
(b) During His earth-life, Christ taught His disciples (Luke 11:13) that they might receive the Spirit through prayer to the Father,
(c) At the close of His ministry He promised that He would Himself pray the Father, and that in answer to His prayer the Comforter would come to abide (John 14:16-17).
(d) On the evening of His resurrection He came to the disciples in the upper room, and breathed on them saying, "Receive ye the Holy Ghost" (John 20:22), but instructed them to wait before beginning their ministry till the Spirit should come upon them (Luke 24:49; Acts 1:8).
(e) On the day of Pentecost the Spirit came upon the whole body of believers (Acts 2:1-4). (f) After Pentecost, so long as the Gospel was preached to Jews only, the Spirit was imparted to such as believed by the laying on of hands (Acts 8:17; Acts 9:17, etc.).
(g) When Peter opened the door of the kingdom to the Gentiles (Acts 10.), the Holy Spirit, without delay, or other condition than faith, was given to those who believed ( Acts 10:44; Acts 11:15-18). This is the permanent fact for the entire church-age. Every believer is born of the Spirit (John 3;3, 6; 1 John 5:1; John 3;3, 6; 1 John 5:1), indwelt by the Spirit, whose presence makes the believer's body a temple (1 Corinthians 6:19; Romans 8:9-15; 1 John 2:27; Galatians 4:6; Ref. 1 Corinthians 6:19; Romans 8:9-15; 1 John 2:27; Galatians 4:6), and baptized by the Spirit (1 Corinthians 12;12-13; 1 John 2:20, 27), thus sealing him for God (Ephesians 1;13; Ephesians 4:30).
(3) The N.T. distinguishes between having the Spirit, which is true of all believers, and being filled with the Spirit, which is the believer's privilege and duty (cf. Acts 2:4 with Acts 4:29-31; Ephesians 1:13-14 with Ephesians 5:18) —"One baptism, many fillings."
1150_1; Acts 2:14, lifted us his voice, and said unto them
Peter's Petecost Sermon
The theme of Peter's sermon at Pentecost is stated in verse 36. It is, that Jesus ie the Messiah. No message could have been more unwelcome to the Jews who had rejected His Messianic claims, and crucified Him. Peter, therefore, does not announce his theme until he has covered every possible Jewish objection. The point of difficulty with the Jews was the apparent failure of the clear and repeated prophetic promise of a regathered Israel established in their own land under their covenanted King (e.g. Isaiah 11:10-12; Jeremiah 23:5-8; Ezekiel 37:21-28).
Instead of explaining, as Rome first taught, followed by some Protestant commentators, that the covenant and promises were to be fulfilled in the church in a so-called "spiritual" sense, Peter shows (vs. 25-32) from Psalm 16. that David himself understood that the dead and risen Christ would fulfil the covenant and sit on his throne (Luke 1:32, 33).
In precisely the same way James (Acts 15:14-17) met the same difficulty
See "Kingdom (Old Testament)," Zechariah 12:8; (New Testament), Luke 1:33; 1 Corinthians 15:24.
1151_1; Acts 2:17, in the last days, saith God, I will pur out of my Spirit
Church ~ Israel: "The Last Days"
A distinction must be observed between "the last days" when the prediction relates to Israel, and the "last days" when the prediction relates to the church (1 Timothy 4:1-3; 2 Timothy 3:1-8; Hebrews 1:1-2; 1 Peter 1:4-5; 2 Peter 3:1-9; 1 John 2:18-19; Jude 1:17-19).
Also distinguish the expression the "last days" (plural) from "the last day" (singular); the latter expression referring to the resurrections and last judgment (John 6:39-54; 11;24; 12:48). The "last days" as related to the church began with the advent of Christ (Hebrews 1:2), but have especial refer- ence to the time of declension and apostasy at the end of this age (2 Timothy 3:1; 4:4).
The "last days" as related to Israel are the days of Israel's exaltation and blessing, and are synonymous with the kingdom-age (Isaiah 2:2-4; Micah 4:1-7). They are "last" not with reference to this dispensation, but with reference to the whole of Israel's history.
1152_1; Acts 3:19, when the times of refreshing shall come from the presence of the Lord
Rest And Refreshment
"Namely, seasons in which, through the appearance of the4 Messiah in His kingdom, there shall occur blessed rest and refreshment for the people of God."
~Henrich A. W. Meyer.
1153_1; Acts 3:20, And he shall send Jesus Christ
A National Sermon
The appeal here is national to the Jewish people as such, not individual as in Peter's first sermon (Acts 2;38, 39). There those who were pricked in heart were exhorted to save themselves from (among) the untoward nation; here the whole people is addressed, and the promise to national repentance is national deliverance: "and he shall send Jesus Christ" to bring in the times which the prophets had foretold (see Acts 2:14; Ref. Note Page 1150_1).
The official answer was the imprisonment of the apostles, and the inhibition to preach, so fulfilling Luke 19:14.
1153_2; Acts 3:21, until the times of restitution of all things
The Restoration
One finds the Greek word: apokatastaseos = restoration, occurring here and Acts 1:6 only. The meaning is limited by the words: "Which God hath spoken by the mouth of all his holy prophets." The prophets speak of the restoration of Israel to the land (see "Israel," Genesis 12:2, 3; Romans 11:26; also "Palestinian Covenant," Deuteronomy 30:1-9; Ref. Note Page 250_1.): and of the restoration of the theocracy under David's Son. (See "Davidic Covenant," 2 Samuel 7:8-17; Ref. Note Page 362_2; "Kingdom," Genesis 1:26-28; Zechariah 12:8; Ref. Note Page 976_2.) No prediction of the conversion and restoration of the wicked dead is found in the prophets, or elsewhere. Cf. Revelation 20:11-15.
1157_1; Acts 7:14, and all his kindred, threescore and fifteen souls
Someone has given me a number of 75 people.
Cf. Genesis 46:26; See Ref. Note Page 65_2.
1158_1; Acts 32:38, was in the church in the wilderness
The Wilderness Church
Israel in the land is never called a church. In the wilderness Israel was a true church (Greek: ecclesia = called-out assembly), but in striking contrast with the New Testament ecclesia (Ref. Matthew 16:18; Note Page 1021_2).
1160_1; Acts 9:7, hearing a voice, but seeing no man
A Contradiction?
Cf. Acts 9:7; Acts 22:9; Acts 26:14; [Ref. Acts 22:9; Acts 26:14].
Here a contradiction has been imagined. The three statements should be taken together. The men heard the "voice" as a sound (Greek: phone), but did not hear the "voice" as articulating the worlds, "Saul, Saul," etc.
1161_1; Acts 9:20, straightway he preached Christ in the synagogues, that he is the Son of God
The Messiahship of Christ
Cf. Acts 2:36; Acts 9:20. (Ref. Acts 2:36.)
Peter, while maintaining the deity of Jesus—"God hath made that same Jesus, whom ye have crucified, both Lord and Christ"—gives especial prominence to His Messiahship. Paul, fresh from the vision of the glory, puts the emphasis on His Deity. Peter's charge was that the Jews had crucified the Son of David (Acts 2:25-30); Paul's that they had crucified the Lord of glory (1 Corinthians 2;8). In the A.V. the sense is largely lost. The point was, not that the Christ was God, a truth plainly taught by Isaiah (Isaiah 7:14; Isaiah 9:6, 7), but that Jesus, the crucified Nazarene was the Christ and therefore God the Son.
1161_2; Acts 9:22, Saul increased the more in strength, and confounded the Jews
Paul Labours In Damascus
It seems probable that verses 22-25 refer to Paul's labours in Damascus after his return from Arabia (Galatians 1:17). The "many days" of verse 23 may represent the "three years" of Galatians 1:18, which intervened between Paul's return to Damascus and his visit to Peter.
1161_3; Acts 9:26, when Saul was come to Jerusalem
Paul Vivists Jerusalem
The Acts records four visits of Paul to Jerusalem after his conversion:
(1) Acts 9:23-30. This seems identical with the visit of Galatians 1:18, 19. The "apostles of verse 27 were Peter, and James, the Lord's brother.
(2) Acts 11:30. Paul may have been in Jerusalem during the events of Acts 12:1-24. (See verse 25.)
(3) Acts 15:1-30; Galatians 2:2-10.
(4) Acts 21:17-23; 21:35.
1164_1; Acts 10:44, While Peter yet spake these words
Hinge of Scripture
Verse 44 is one of the pivotal points of Scripture. Heretofore the Gospel has been offered to Jews only, and the Holy Spirit bestowed upon believing Jews through apostolic mediation. But now the normal order for this age is reached: the Holy Spirit is given without delay, meditation, or other condition than simple faith in Jesus Christ. Compare with Acts 2:4; Ref. Note Page 1149_1; 1 Corinthians 6:19.
1169_1; Acts 15:13, James answered, saying, Men and brethren, hearken unto me
Dispensations.
Dispensationally, this is the most important passage in the New Testament. It gives the divine purpose for this age, and for the beginning of the next.
(1) The taking out from among the Gentiles of a people for His name, the distinctive work of the present, or church-age. The church is the ecclesia—the "called-out assembly." Precisely this has been in progress since Pentecost. The Gospel has never anywhere converted all, but everywhere has called out some.
(2) "After this [viz. the outcalling] I will return." James quotes from Amos 9:11-12. The verses which follow in Amos describe the final regathering of Israel, which the other prophets invariably connect with the fulfilment of the Davidic Covenant (e.g. Isaiah 11:1, 10-12; Jeremiah 23:5-8).
(3) "And will build again the tabernacle of David," i.e. re-establish the Davidic rule over Israel (2 Samuel 7:8-17; Luke 1:31-33; [Ref. Luke 1:31-33]). (4) "That the residue of men [Israelites] may seek after the Lord" (cf. Zechariah 12:7, 8; 13:1, 2).
(5) "And all the Gentiles," etc. (cf. Micah 4:2; Zechariah 8:21, 22).
This is also the order of Romans 11:24-27; 1 Corinthians 8:1-13.
1170_1; Acts 15:19, Wherefore my sentence is that we trouble not them
Relationship of Moses Law To Gentile Believers
The scope of the decision goes far beyond the mere question of circumcision. The whole question of the relation of the law to Gentile believers had been put in issue (verse 5), and their exemption is declared in the decision (verses 19, 24). The decision might be otherwise stated in the terms of Romans 6:14: "Ye are not under the law, but under grace."
Gentile believers were to show grace by abstaining from the practices offensive to godly Jews (verses 20, 21, 28, 29; cf. Romans 14:12-17; 1 Corinthians 8:1-13).
1171_1; Acts 16:10, immediately we endeavoured to go into Macedonia
Luke Joins Paul
The change here from "they," as in the preceding verses, to "we" indicates that at Troas Luke, the narrator, joined Paul's company.
1174_1; Acts 17:28, 29, as we are the offspring of God; Ref. Note Page 1174_1.Ref. Isaiah 63:16, Doubtless thou art our father; Ref. Note Page 768_1.
Greek word: genos = "race."
The reference is to the creation-work of God in which He made man (i.e. mankind, the race in Adam) in His own likeness. Genesis 1:26, 27, thus rebuking the thought that "the Godhead is like unto gold," etc. The word "Father" is not used, nor does the passage affirm anything concerning fatherhood or sonship, which are relationships based upon faith, and the new birth. Cf. John 1:12, 13; Galatians 3:26; Galatians 4:1-7; 1 John 5:1.
(Ref. John 1:12, 13; 1 John 5:1.)
1174_2; Acts 17:30, commandeth all men every where to repent
Repentance
Repentance is the translation of a Grreek word (metanoia—metanoeo) meaning, "to have another mind," "to change the mind," and is used in the New Testament to indicate a change of mind in respect of sin, of God, and of self. This change of mind may, especially in the case of Christians who have fallen into sin, be preceded by sorrow (2 Corinthians 7:8-11), but sorrow for sin, though it may "work" repentance, is not repentance.
The son in Matthew 21:28-29 illustrates true repentance. Saving faith (Hebrews 11:39; Ref. Note Page 1302_1.) includes and implies that change of mind which is called repentance.
1175_1; Acts 19:2, Have ye received the Holy Ghost since ye believed
Some detail and worry over the wording of this verse would suggest that a different meaning might be derived between the translations of the Authorized (KJB) and the Revised Standard. Scofield suggests: "Not as in A.V., "since ye believed," but as in the R.V. and marg.: "Did ye receive the Holy Spirit when ye believed?" "
Scofield's concern is observed, however it is this editor's opinion that only semantics are involved. Sofield continues: "Paul was evidently impressed by the absence of spirituality and power in these so-called disciples. Their answer brought out the fact that they were Jewish proselytes, disciples of John the Baptist, looking forward to a coming King, not Christians looking backward to an accomplished redemption."
See Romans 8:9; 1 Corinthians 6:19; Ephesians 1:13 with margin references: "ye were sealed with that holy Spirit of promise"
One may understand here that simply put, Paul was surprised that these subjects identifying themselves as converts, or Christians, did not act as though they had a strong relationship with Christ Jesus empowered by the evidence on the indwelling Holy Spirit. He asks, "Did you accept Christ without any obvious Spirit inspired experience?" Or, "You call yourselves Christian, but you don't act as though you ARE Christians."
1178_1; Acts 20:22, I go bound in the spirit into Jerusalem
Paul's Great Affections for the Jews; Cf. Acts 21:4; Acts 20:22.
In Acts 20:22 Paul's own spirit (1 Thessalonians 5:23; Ref. Note Page 1270_1) is meant; in Acts 21:4 the Holy Spirit. Paul's motive in going to Jerusalem seems to have been his great affection for the Jews (Romans 9:1-5), in his hope that the gifts of the Gentile churches, sent by him to poor saints at Jerusalem (Romans 15:25-28), would open the hearts of the law-bound Jewish believers to the "gospel of the grace of God" (Acts 20:24).
1188_1; Acts 28:30, Paul dwelt two whole years in his own hired house
Paul's Imprisonments
It has been much disputed whether Paul endured two Roman imprisonments, from a.d. 62 to 68, or one. The tradition from Clement to Eusebius favours two imprisonments with a year of liberty between. Erdman (W.J.) has pointed out that the leaving of Trophimus sick at Miletus, mentioned in 2 Timothy 4:20, could not have been an occurrence of Paul's last journey to Jerusalem, for then Trophimus was not left (Acts 20:4; Acts 21:29), nor of the journey to Rome to appear before Caesar, for then he did not touch at Miletus. To make this incident possible there must have been a release from the first imprisonment, and an interval of ministry and travel.
65_2; Genesis 46:26,
Cf. v. 27. A discrepancy has been imagined. The "souls that came with Jacob" were 66. The "souls of the house of Jacob" (v. 27, i.e. the entire Jacobean family) were 70, viz. the 66 which came with Jacob, Joseph and his two sons, already in Egypt =69; Jacob himself = 70. See Acts 7:14; Ref Note Page 1157_1.
1244; Galatians 3:23-28, The True Intent Of The Law.
(10) The True Intent Of The Law
Is Condemnation, And As A Preparatory Discipline.
Galatians 3:19-24
19 (1) Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator.
20 Now a mediator is not a mediator of one, but God is one.
21 Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law.
22 But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.
23 But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed.
24 Wherefore (2) the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.
Part V.
The Rule Of The Believer's
Life Is Gracious, Not LegalGalatinas 3:25
25 But after that faith is come, we are no longer under a (1) schoolmaster.
(1) The Justified Believer Is A
Son In The Family Of God,
Not A Servant Under The Law.
Galatians 3:26-29
26 For ye are all the children of God by faith in Christ Jesus.
27 For as many of you as have been baptized into Christ have put on Christ.
28 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.
29 And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise.
1244_1; Galatians 3:19, Wherefore then serveth the law?
The answer is sixfold:
(1) The law was added because of transgressions, i.e. to give to sin the character of transgression,
- (a) Men had been sinning before Moses, but in the absence of law their sins were not put to their account (Romans 5:13); the law gave to sin the character of "transgression," i.e. of personal guilt.
- (b) Also, since men not only continued to transgress after the law was given, but were provoked to transgress by the very law which forbade it (Romans 7:8), the law conclusively proved the inveterate sinfulness of man's nature (Romans 7:11-13).
(2) The law, therefore, "concluded all under sin" (cf. Romans 3:19-23).
(3) The law was an ad interim dealing, "till the seed should come" (Galatians 3:19).
(4) The law shut sinful man up to faith as the only avenue of escape (Galatians 3:23).
(5) The law was to the Jews what the pedagogue was in a Greek household, a ruler of children in their minority, and it had this character "unto" (i.e. until) Christ (Galatians 3:24).
(6) Christ having come, the believer is no longer under the pedagogue (Galatians 3:25).
1244_2; Ref. Job 41 Study Page, Galatians 3:24, Wherefore the law was our schoolmaster
I. The law of Moses, Summary:
(1) The Mosaic Covenant was given to Israel in three parts:
- the commandments, expressing the righteous will of God (Exodus 20:1-26);
- the "judgments," governing the social life of Israel (Exodus 21:1-24:11),
- and the "ordinances," governing the religious life of Israel (Exodus 24:12; 31:18).
(2) The commandments and ordinances were one complete and inseparable whole. When an Israelite sinned, he was held "blameless" if he brought the required offering (Luke 1:6; Philippians 3:6).
(3) Law, as a method of the divine dealing with man, characterized the dispensation extending from the giving of the law to the death of Jesus Christ (Galatians 3:13-14, 23-24).
(4) The attempt of legalistic teachers (e.g. Acts 15:1-31; Galatians 2:1-5) to mingle law with grace as the divine method for this present dispensation of grace, brought out the true relation of the law to the Christian, viz.
II. The Christian doctrine of the law:
(1) Law is in contrast with grace. Under the latter God bestows the righteousness which, under law. He demanded (Exodus 19:5; John 1:17; Romans 3:21; See Note Page 1194_1; Romans 10:3-10; 1 Corinthians 1:30).
(2) The law is, in itself, holy, just, good, and spiritual (Romans 7:12-14).
(3) Before the law the whole world is guilty, and the law is therefore of necessity a ministry of condemnation, death, and the divine curse (Romans 3:19; 2 Corinthians 3:7-9; Galatians 3:10).
(4) Christ bore the curse of the law, and redeemed the believer both from the curse and from the dominion of the law (Galatians 3:13; 4:5-7).
(5) Law neither justifies a sinner nor sanctifies a believer (Galatians 2:16; Galatians 3:2-3, 11-12).
(6) The believer is both dead to the law and redeemed from it, so that he is "not under the law, but under grace" (Romans 6:14; 7:4; Galatians 2:19; 4:4-7; 1 Timimothy 1:8-9).
(7) Under the new covenant of grace the principle of obedience to the divine will is inwrought (Hebrews 10:16). So far is the life of the believer from the anarchy of self-will that he is "inlawed to Christ" (1 Corinthians 9:21), and the new "law of Christ" (Galatians 6:2; 2 John 5) is his delight; while, through the indwelling Spirit, the righteousness of the law is fulfilled in him (Romans 8:2-4; Galatians 5:16-18). The commandments are used in the distinctively Christian Scriptures as an instruction in righteousness (2 Timothy 3:16; Romans 13:8-10; Ephesians 6:1-3; 1 Corinthians 9:8-9).
1245_1; Ref. Job Chapter 41 Sudy Page 1, Galatians 3:25, we are no longer under a schoolmaster
Greek word is paidagogos, "child-conductor."
"Among the Greeks and Romans, persons, for the most part slaves, who had it in charge to educate and give constant attendance upon boys till they came of age."
—H. A. W. Meyer.The argument does not turn upon the extent or nature of the pedagogue's authority, but upon the fact that it wholly ceased when the "child" (Galatians 4:1) became a "son" (Galatians 4:1-6), when the minor became an adult. The adult "son" does voluntarily that which formerly he did in fear of the pedagogue. But even if he does not, it is no longer a question between the son and the pedagogue (the law), but between the son and his Father—God. (Cf. Hebrews 12:5-10; 1 John 2:1, 2.)
1244_t; Galatians 3:19, It was added because of the transgressions
for the sake, i.e., in order that sin might be made manifest as transgression.,
See Romans 4:15; 5:20; 7:7-13.
1244_u; Galatians 3:19b, till the seed should come to whom the promise was made
1244_v; Galatians 3:21, verily righteousness should have been by the law
Romans 10:10; See Ref. Note Page 1204_1.
1244_w; Galatians 3:24, Wherefore the law was our schoolmaster
Law of Moses Galatians 3:1-29.
(Exodus 19:1.)
1245_y; Galatians 3:24b, to bring us unto Christ
up to, or until.
1245_a; Galatians 3:24c, that we might be justified by faith
See Romans 10:4.
1245_b; Galatians 3:26, For ye are all the children of God
Greek: huioi = sons.
See Ephesians 1:5; Ref. Note Pages 1250_1, and 1250_2.
1245_c; Galatians 3:27, you as have been baptized into Christ
1245_d; Galatians 3:27b, baptized into Christ have put on Christ
unto.
1245_e; Galatians 3:28, There is neither Jew nor Greek
Romans 10:12; Colossians 3:11.
(Cf. Colossians 2:12; 3:1-3.)
1245_f; Galatians 3:28b, there is neigher bond nor free
1245_g; Galatians 3:28c, there is neither male nor female
1245_h; Galatians 3:28d, for ye are all one in Christ Jesus
1245_i; Galatians 3:29, then are ye Abraham's seed
1245_j; Galatians 3:29b, and heirs according to the promise
Galatians 4:7; Hebrews 9:15; (Ref. Galatians 4:7.).
1189THE EPISTLES OF PAUL. The Epistles of the Apostle Paul have a very distinctive character. All Scripture, up to the Gospel accounts of the crucifixion, looks forward to the cross, and has primarily in view Israel, and the blessing of the earth through the Messianic kingdom. But "hid in God" (Ephesians 3:9) was an unrevealed fact—the interval of time between the crucifixion and resurrection of Christ and His return in glory; and an unrevealed purpose—the outcalling of the ecclesia, the church which is Christ's body. In Matthew 16, our Lord announced that purpose, but wholly without explanation as to how, when, or of what materials, that church should be built, or what should be its position, relationships, privileges, or duties.
All this constitutes precisely the scope of the Epistles of Paul. They develop the doctrine of the church. In his letters to seven Gentile churches (in Rome, Corinth, Galatia, Ephesus, Philippi, Colosse, and Thessalonica), the church, the "mystery which from the beginning of the world hath been hid in God" (Ephesians 3:9), is fully revealed, and fully instructed as to her unique place in the counsels and purposes of God.
Through Paul alone we know that the church is not an organization, but an organism, the body of Christ; instinct with His life, and heavenly in calling, promise, and destiny. Through him alone we know the nature, purpose, and form of organization of local churches, and the right conduct of such gatherings. Through him alone do we know that "we shall not all sleep," that "the dead in Christ shall rise first," and that living saints shall be "changed" and caught up to meet the Lord in the air at His return.
But to Paul was also committed the unfolding of the doctrines of grace which were latent in the teachings of Jesus Christ. Paul originates nothing, but unfolds everything, concerning the nature and purpose of the law; the ground and means of the believer's justification, sanctification, and glory; the meanings of the death of Christ, and the position, walk, expectation, and service of the Christian.
Paul, converted by the personal ministry of the Lord in glory, is distinctively the witness to a glorified Christ, Head over all things to the church which is His body, as the Eleven were to Christ in the flesh, the Son of Abraham and of David.
The chronological order of Paul's Epistles is believed to be as follows:
1 and 2 Thessalonians,
1 and 2 Corinthians,
Galatians,
Romans,
Philemon,
Colossians,
Ephesians,
Philippians,
1 Timothy,
Titus,
2 Timothy.
Hebrews has a distinctive place, nor can the order of that book amongst the writings of Paul be definitely fixed.
THE TWO SILENCES Two periods in the life of Paul after his conversion are passed over in a silence which is itself significant:
1) The journey into Arabia, from which the Apostle returned in full possession of the Gospel explanation as set forth in Galatians and Romans;
2) The two silent years in prison in Csesarea, between his arrest in the temple at Jerusalem and his deportation to Rome.
It was inevitable that a trained intellect like that of Paul, a convinced believer in Mosaism and, until his conversion on the Damascus road, an eager opposer of Christianity, must seek the underlying principles of the Gospel.
Immediately after his conversion he preached Jesus as the Messiah; but the relation of the Gospel to the Law, and, in a lesser degree, to the great Jewish promises, needed clear adjustment if Christianity was to be a reasonable faith, and not a mere dogma.
In Arabia Paul sought and found that adjustment through revelation by the Spirit. Out of it came the doctrinal explanation of salvation by grace through faith, wholly apart from the law, embodied in Galatians and Romans.
But the Gospel brings the believel into great relationships—to the Father, to other believers, to Christ, and to the future purposes of God. It is not only a salvation from sin and the consequences of sin, but into an amazing place in the Divine counsels. Furthermore, the new thing, the church in its various aspects and functions, demanded clear revelation. And these are the chief themes of the Epistles written by Paul from Rome, and commonly called the Prison Epistles:
Ephesians
Philippians
Colossians.
It is contrary to the method of inspiration, as explained by Paul himself, to suppose that these crowning revelations were made apart from deep meditation, demanding quietness, and earnest seeking. It seems most congruous with the events of Paul's life to suppose that these great revelations came during the silent years at Csesarea—often spoken of as wasted.
981_1; Malachi 2:15, Yet had he the sesidue of the spirit
Summary of the Old Testament doctrine of the Holy Spirit:
(1) The personality and Deity of the Holy Spirit appear from the attributes ascribed to Him, and from His works.
(2) He is revealed as sharing the work of creation and therefore:
omnipotent (Genesis 1:2; Job 26:13; Job 33:4; Psalm 104:30; Ref. Job 26:13; Job 33:4);
as omnipresent (Psalm 139:7);
as striving with men (Genesis 6:3);
as enlightening (Job 32. 8);
enduing with constructive skill (Exodus 28:3; 31:3);
giving physical strength (Judges 14:6, 19);
executive ability and wisdom (Judges 3:10; 6:34; 11:29; 13:25);
enabling men to receive and utter divine revelations (Numbers 11:25; 2 Samuel 23:2);
and, generally, as empowering the servants of God (Psalm 51:12; Joel 2:28; Micah 3:8; Zecharaiah 4:6).
(3) He is called:
holy (Psalm 51:11);
good (Psalm 143:10) ;
the Spirit of judgment and burning (Isaiah 4:4);
of Jehovah, of wisdom, understanding, counsel, might, good, knowledge, the fear of the lord (Isaiah 11:2), and of grace and supplications (Zechariah 12:10).
(4) In the Old Testament the Spirit acts in free sovereignty, coming upon men and even upon a dumb beast as He will, nor are conditions set forth (as in the New Testament) by complying with which any one may receive the Spirit. The indwelling of every believer by the abiding Spirit is a N.T. blessing consequent upon the death and resurrection of Christ (John 7;39; John 16:7; Acts 2:33; Galatians 3:1-6; Ref. John 7;39; Galatians 3:1-6; John 16:7).
(5) The Old Testament contains predictions of a future pouring out of the Spirit upon Israel (Ezekiel 37:14; 39:29), and upon "all flesh" (Joel 2:28, 29). The expectation of Israel, therefore, was twofold—of the coming of Messiah-Immanuel, and of such an effusion of the Spirit as the prophets described. See Matthew 1:18, refs.
250_1; Deuteronomy 30:3, the Lord thy God will turn thy captivity
The Palestinian Covenant gives the conditions under which Israel entered the land of promise. It is important to see that the nation has never as yet taken tht land under the unconditional Abrahamic Covenant, nor has it ever possessed tht whole land (cf. Genesis 15:18, with Numbers 34:1-12). The Palestinian Covenant is inl seven parts:
(1) Dispersion for disobedience, Deut. 30:1 (Deut. 28:63-68. See Genesis 15:18; Ref. Note Page 24_3.)]
(2) The future repentance of Israel while in the dispersion, Deut. 30:2.
(3) The return of the Lord, Deut. 30:3 (Amos 9:9-14; Acts 15:14-17).
(4) Restoration to the land, Deut. 30:5 (Isaiah 11:11-12; Jeremiah 23:3-8; Ezekiel 37:21-25).
(5) National conversion, Romans 11:26, 27; Deut. 30:6 (Romans 11:26, 27; Hosea 2:14-16).
(6) The judgment of Israel's oppressors, Deuteronomy 30:7 (Isa. 14:1, 2; Joel 3:1-8; Matt. 25:31-46; See SRB Ref. Matthew 25:31-46).
(7) National prosperity, Deut. 30:9; Amos 9:11-14.
24_3; Genesis 15:18, the same day the Lord made covenant with Abram, saying, Unto thy seed
The Abrahamic Covenant
The Abrahamic Covenant as formed (Genesis 12:1-4) and confirmed (Genesis 13:14-17; Genesis 15:1-7; Genesis 17:1-8) is in seven distinct parts:
(1) "I will make of thee a great nation." Fulfilled in a threefold way:
(a) In a natural posterity—"as the dust of the earth" (Genesis 13:16; John 8:37), viz. the Hebrew people.
(b) In a spiritual posterity—"look now toward heaven ... so shall thy seed be" (John 8:39; Romans 4:16, 17; Romans 9:7, 8; Galatians 3:6, 7, 29), viz. all men of faith, whether Jew or Gentile,
(c) Fulfilled also through Ishmael (Genesis 17:18-20).
(2) "I will bless thee." Fulfilled in two ways:
(a) temporally (Genesis 13:14, 15, 17; Gen. 15:18; Gen. 24:34, 35);
(b) spiritually (Genesis 15:6; John 8:56).
(3) "And make thy name great." Abraham's is one of the universal names.
(4) "And thou shalt be a blessing" (Galatians 3:13, 14).
(5) "I will bless them that bless thee." In fulfilment closely related to the next clause.
(6) "And curse him that curseth thee." Wonderfully fulfilled in the history of the dispersion. It has invariably fared ill with the people who have persecuted the Jew—well with those who have protected him. The future will still more remarkably prove this principle (Deut. 30:7; Isa. 14:1, 2; Joel 3:1-8; Micah 5:7-9; Haggai 2:22; Zech. 14:1-3; Matt. 25:40, 45).
(7) "In thee shall all the families of the earth be blessed." This is the great evangelic promise fulfilled in Abraham's Seed, Christ (Galatians 3:16; John 8:56-58).
It brings into greater definiteness the promise of the Adamic Covenant concerning the Seed of the woman (Genesis 3:15).
NOTE:—The gift of the land is modified by prophecies of three dispossessions and restorations (Gen. 15:13, 14, 16; Jeremiah 25:11, 12; Deut. 28:62-65; Deut. 30:1-3). Two dispossessions and restorations have been accomplished. Israel is now in the third dispersion, from which she will be restored at the return of the Lord as King under the Davidic Covenant (Deuteronomy 30:3; Jeremiah 23:5-8; Ezekiel 37:21-25; Luke 1:30-33; Acts 15:14-17).
See, for the other seven covenants:
5_6; Genesis 1:28, said unto them, Be fruitful
Edenic Covenant
The Edenic Covenant, the first of the eight great covenants of Scripture which condition life and salvation, and about which all Scripture crystallizes, has seven elements. The man and woman in Eden were responsible:
(1) To replenish the earth with a new order—man;
(2) to subdue the earth to human uses;
(3) to have dominion over the animal creation;
(4) to eat herbs and fruits;
(5) to till and keep the garden;
(6) to abstain from eating of the tree of knowledge of good and evil;
(7) the penalty—death. See, for the other seven covenants:
See, for the other seven covenants:
9_2; Genesis 3:15, bruise thy heaqd, and thou shalt bruise his heel
The Promise
The chain of references which begins here includes the promises and prophecies concerning Christ which were fulfilled in His birth and works at His first advent.
See, for line of unfulfilled promises and prophecies:
"Christ (second advent)" (Cf. Deut. 30:3; Acts 1:9-11);
"Kingdom" (Genesis 1:26-28; Zechariah 12:8);
"Kingdom (N. T.)" (Luke 1:31; 1 Corinthians 15:28);
"Day of the Lord" (Isaiah 2:10; Revelation 19:11).
16_2; Genesis 9:1, God Blessed Noah and his sons, and said unto them
The Noahic Covenant.
The elements are:
(1) The relation of man to the earth under the Adamic Covenant is confirmed (Genesis 8:21).
(2) The order of nature is confirmed (Genesis 8:22).
(3) Human government is established (Genesis 9:1-6).
(4) Earth is secured against another universal judgment by water (Genesis 8;21; 9:11).
(5) A prophetic declaration is made that from Ham will descend an inferior and servile posterity (Genesis 9:24-25).
(6) A prophetic declaration is made that Shem will have a peculiar relation to Jehovah (Genesis 9:26-27). All divine revelation is through Semitic men, and Christ, after the flesh, descends from Shem.
(7) A prophetic declaration is made that from Japheth will descend the "enlarged" races (Genesis 9:27). Government, science, and art, speaking broadly, are and have been Japhetic, so that history is the indisputable record of the exact ful- filment of these declarations.
See, for the other seven covenants:
95_1; Exodus 19:25, So Moses went down unto the people
The Mosaic Covenant,
(1) given to Israel
(2) in three divisions, each essential to the others, and together forming the Mosaic Covenant, viz.:
These three elements form "the law," as that phrase is generically used in the New Testament (e.g. Matt. 5:17, 18).
(a) the Commandments, expressing the righteous will of God (Exodus 20:1-26);
(b)the "judgments," governing the social life of Israel (Exodus 21:1-24:11);
(c) and the "ordinances," governing the religious life of Israel (Exodus 24:12-31:18).
The Commandments and the ordinances formed one religious system. The Commandments were a "ministry of condemnation" and of "death" (2 Cor. 3:7-9); the ordinances gave, in the high priest, a representative of the people with Jehovah; and in the sacrifices a "cover" (see "Atonement," Lev. 16:6, note) for their sins in anticipation of the Cross (Heb. 5:1-3; Heb. 9:6-9; Rom. 3:25, 26).
The Christian is not under the conditional Mosaic Covenant of works, the law, but under the unconditional New Covenant of grace (Rom. 3:21-27; Rom. 6:14, 15; Gal. 2:16; Gal. 3:10-14, 16-18, 24-26; Gal. 4:21-31; Heb. 10;11-17). See New Covenant (Ref. Note Page 1297_1)
362_2; 2 Samuel 7:16, And thine house and thy kingdom shall be established forever
The Davidic Covenant
This covenant, upon which the glorious kingdom of Christ "of the seed of David according to the flesh" is to be found secures:
See, for the other seven covenants:
(1) A Davidic "house"; i.e. posterity, family.
(2) A "throne"; i.e. royal authority.
(3) A kingdom; i.e. sphere of rule.
(4) In perpetuity; "for ever."
(5) And this fourfold covenant has but one condition: disobedience in the Davidic family is to be visited with chastisement, but not to the abrogation of the covenant (2 Samuel 7:15; Psalms 89:20-37; Isaiah 24:5; Isaiah 54:3). The chastisement fell; first in the division of the kingdom under Rehoboam, and, finally, in the captivities (2 Kings 25:1-7). Since that time but one King of the Davidic family has been crowned at Jerusalem and He was crowned with thorns. But the Davidic Covenant confirmed to David by the oath of Jehovah, and renewed to Mary by the angel Gabriel, is immutable (Psalms 89:30-37), and the Lord God will yet give to that thorn-crowned One "the throne of his father David" (Luke 1:31-33; Acts 2:29-32; Acts 15:14-17).
1297_1; Hebrews 8:8, when I will make a new covenant with the house of Israel;Cf. 2 John 1:5,
The New Covenant, Summary:
- (1) "Better" than the Mosaic Covenant, not morally, but efficaciously (Heb. 7:19; Rom. 8:3, 4).
- (2) Established on "better" (i.e. unconditional) promises. In the Mosaic Covenant God said, "If ye will" (Exodus 19:5); in the New Covenant He says, "I will" (Heb. 8:10, 12).
- (3) Under the Mosaic Covenant obedience sprang from fear (Heb. 2:2; Heb 12:25-27); under the New from a willing heart and mind (Exodus 8:10).
- (4) The New Covenant secures the personal revelation of the Lord to every believer (Exodus 8:11);
- (5) the complete oblivion of sins (Exodus 8:12; Heb. 10:17; cf. Heb. 10:3);
- (6) rests upon an accomplished redemption (Matthew 26:27, 28; 1 Corinthians 11:25; Matthew 26:27, 28; 1 Corinthians 11:25; Hebrews 9:11, 12, 18-23);
- (7) and secures the perpetuity, future conversion, and blessing of Israel (Jer. 31:31-40; see also "Kingdom (O.T.)," and 2 Sam. 7:8-17).
The New Covenant is the eighth, thus speaking of resurrection and of eternal completeness.
1297_2; Hebrews 8:8, the days come, saith the Lord, when I will make a new covenant
I. The Eight Covenants, Summary:
(1) The Edenic Covenant (Gen. 1:26-28; Ref. Note Page 5_1) conditioned the life of man in innocency.
(2) The Adamic Covenant ( Genesis 3:14-19; Ref. Note Page 9_1) conditions the life of fallen man and gives promise of a Redeemer.
(3) The Noahic Covenant ( Genesis 9:1; Ref. Note Page 16_2) establishes the principle of human gov- ernment.
(4) The Abrahamic Covenant ( Genesis 15:18; Ref. Note Page 24_3) founds the nation of Israel, and confirms, with specific additions, the Adamic promise of redemption.
(5) The Mosaic Covenant ( Exodus 19:25; Ref. Note Page 95_1) condemns all men, "for that all have sinned."
(6) The Palestinian Covenant (Deuteronomy 28-30:3; Ref. Note Page 250_1) secures the final restoration and conversion of Israel.
(7) The Davidic Covenant (2 Sam. 7:8-17; Ref. Note Page 362_1) establishes the perpetuity of the Davidic family (fulfilled in Christ, Matthew 1:1; Romans 1:3; Luke 1:31-33; Rom. 1:3), and of the Davidic kingdom, over Israel and over the whole earth; to be fulfilled in and by Christ (Zechariah 12:8; Acts 15:14-17; 1 Corinthians 15;24; 2 Sam. 7:8-17; Zech. 12:8; Luke 1:31-33; Acts 15:14-17; 1 Cor. 15;24).
(8) The New Covenant rests upon the sacrifice of Christ, and secures the eternal blessedness, under the Abrahamic Covenant (Galatians 3:13-29), of all who believe. It is absolutely unconditional, and, since no responsibility is by it committed to man, it is final and irreversible.
II. The relation of Christ to the eight covenants is as follows:
(1) To the Edenic Covenant, Christ, as the "second Man," the "last Adam" (1 Corinthians 15:45-47), takes the place over all things which the first Adam lost (Colossians 2:10; Colossians 2:10; Hebrews 2:7-8).
(2) He is the "Seed of the woman" of the Adamic Covenant (John 12:31; 1 John 3:8; Revelation 20:10; Gen. 3:15; John 12:31; 1 John 3:8; Gal. 4:4; Rev. 20:10), and fulfilled its conditions of toil (Mark 6:3) and obedience.
(3) As the greatest son of Shem, in Him was fulfilled supremely the promise to Shem in the Noahic Covenant (Genesis 9:1; Ref. Note Page 16_2; Colossians 2:9).
(4) He is the "Seed to whom the promises were made" in the Abrahamic Covenant; the son of Abraham obedient unto death (Genesis 22:18; Galatians 3:16; Philippians 2:8).
(5) He lived sinlessly under the Mosaic Covenant and bore for us its curse (Galatians 3:10-13).
(6) He lived obediently as a Jew in the land under the Palestinian Covenant, and will yet perform its gracious promises (Deuteronomy 28-30:1-9).
(7) He is the "Seed," "Heir," and "King" under the Davidic Covenant (Matthew 1:1; Matthew 1:1; Luke 1:31-33).
(8) His sacrifice is the foundation of the New Covenant ( Matthew 26:28; 1 Corinthians 11:25).
362_1; 2 Samuel 7:15, But my mercy shall not depart
Verses 14 and 15 state the principle of judgment within the family of God (1 Corinthians 11:31; See Note Page 1222_1). It is always remedial, not penal (Hebrews 12:5-11). Judgment of the wicked is penal, not remedial.
1312_1; 1 Peter 1:20, Who verily was foreordained before the foundation of the world
Foreknowledge, Election, Predestination
The divine order is foreknowledge, election, predestination. That foreknowledge determines the election or choice is clear from 1 Peter 1:2, and predestination is the bringing to pass of the election. "Election looks back to foreknowledge; predestination forward to the destiny." But Scripture nowhere declares what it is in the divine foreknowledge which determines the divine election and predestination.
The foreknown are elected, and the elect are predestinated, and this election is certain to every believer by the mere fact that he believes (1 Thessalonians 1:4, 5). See "Predestination," Ephesians 1:5.
1250_1; Ephesians 1:5a & b, Having predestinated us unto the adopeiont of children
Predestination
Predestination is that effective exercise of the will of God by which things before determined by Him are brought to pass. See Election, 1 Peter 1:2; Ref. Note Page 1311_1; Fofeknowledge, 1 Peter 1:20; Ref. Note Page 1312_1.
1250_2;
Adoption (huiothesia, "placing as a son") is not so much a word of relationship as of position. The believer's relation to God as a child results from the new birth (John 1:12, 15), whereas adoption is the act of God whereby one already a child is, through redemption from the law, placed in the position of an adult son (Galations 4:1-5). The indwelling Spirit gives the realization of this in the believer's present experience (Galatians 4:6) ; but the full manifestation of the believer's sonship awaits the resurrection, change, and translation of saints, which is called "the redemption of the body" (Romans 8;23; 1 Thessalonians 4:14-17; Ephesians 1:14; 1 John 3:2).
1250_3;
The Dispensation of the Fulness of Times. This, the seventh and last of the ordered ages which condition human life on the earth, is identical with the kingdom covenanted to David (2 Samuel 7:8-17; Zechariah 12:8, Summary; Luke 1:31-33; 1 Corinthians 15:24, Summary), and gathers into itself under Christ all past "times":
(1) The time of oppression and misrule ends by Christ taking His kingdom (Isaiah 11:3-4).
(2) The time of testimony and divine forbearance ends in judgment (Matthew 25:31-46; Acts 17:30, 31; Revelation 20:7-15).
(3) The time of toil ends in rest and reward (2 Thessalonians 1:6, 7).
(4) The time of suffering ends in glory (Romans 8:17-18).
(5) The time of Israel's blindness and chastisement ends in restoration and conversion (Romans 11:25-27; Ezekiel 39:25-29).
(6) The times of the Gentiles end in the smiting of the image and the setting up of the kingdom of the heavens (Daniel 2:34, 35; Revelaton 19:15-21).
(7) The time of creation's thraldom ends in deliverance at the manifestation of the sons of God (Genesis 3:17; Isaiah 11:6-8; Romans 8:19-21).
1250_4; Ephesians 1:13, ye were sealed with that holy Spirit
The Seal of The Holy Spirit
The Holy Spirit is Himself the seal. In the symbolism of Scripture a seal signifies:
(1) A finished transaction (Jeremiah 32:9-10; John 17:4; 19:30).
(2) Ownership (Jeremiah 32:11, 12; 2 Timothy 2:19).
(3) Security (Esther 8:8; Daniel 6:17; Ephesians 4:30).
1302_1; Hebrews 11:39, a good report through faith, received not the promise
The essence of faith consists in receiving what God has revealed, and may be defined as the trust in God of the Scriptures and in Jesus Christ whom He hath sent, which receives Him as Saviour and Lord, and impels to loving obedience and good works(John 1:12; James 2:14-26).
The particular uses of faith give rise to its secondary definitions:
(1) For salvation, faith is personal trust, apart from erittorious works, in the Lord Jesus Chrsit, as delivered fro our offenses and raised again for our justification (Romans 4:5, 4:23-25).
(2) As used in parayer, faith is the "confidence that we have in him, that if we ask anything according to his will, he heareth us" (1 John 5:14-15).
(3) As used in reference to unseen things of which Scripture speaks, faith "gives substance" to them, so that we act upon the conviction of their reality (Hebrews 11:1-3).
(4) As a working principle in life, the uses of faith are illustrated in Hebrews 11:1-39.
1311_1; 1 Peter 1:2, Elect according to the foreknowledge of God
Election, Summary:
In both Testaments the Hebrew and Greek words are rendered "elect," "election," "choose," "chosen." In all cases they mean, simply, "chosen," or "to choose"; and are used of both human and divine choices.
(1) In the latter use election is:
(a) corporate, as of the nation of Israel, or the church (Isaiah 45:4; Ephesians 1:4); and
(b) individual (1 Pet. 1:2).
(2) Election is according to the foreknowledge of God (1 Pet. 1:2), and wholly of grace, apart from human merit (Romans 9:11; Romans 11:5, 6).
(3) Election proceeds from the divine volition (John 15:16). Election is, therefore:
(a) The sovereign act of God in grace whereby certain are chosen from among mankind for Himself (John 15:19).
(b) The sovereign act of God whereby certain elect persons are chosen for distinctive service for Him (Luke 6:13; Acts 9:15; 1 Cor. 1:27, 28).
600_1; Psalm 2:6, Yet have I set my king upon my holy hill
Ref. Acts 4:25, by the mouth of thy servant David hast said
Order Of Established Kingdom
The second Psalm gives the order of the establishment of the kingdom.
It is in six parts:
(1) The rage of the Gentiles, the vain imagination of "the people" (Jews), and the antagonism of rulers against Jehovah's anointed (Psalm 2:1-3). The inspired interpretation of this is in Acts 4:25-28, which asserts its fulfilment in the crucifixion of Christ.
(2) The derision of Jehovah (verse 4) that men should suppose it possible to set aside His covenant (2 Samuel 7:8-17), and oath (Psalm 89:34-37)
(3) The vexation (verse 5) fulfilled, first in the destruction of Jerusalem, a.d. 70; and in the final dispersion of the Jews at that time; and to be fulfilled more completely in the tribulation (Matthew 24:29) which immediately precedes the return of the King (Matthew 24:30).
(4) The establishment of the rejected King upon Zion (verse 6)
(5) The subjection of the earth to the King's rule (verse 7-9); and
(6) the present appeal to the world-powers (verses.10-12). See Psalm 8., next in order of the Messianic Psalms. (Note. Psalms 2.; 8.; 16.; 22.; 23.; 24.; 40.; 41.; 45.; 68.; 69.; 72.; 89.; 102.; 110.; 118. Each of these Psalms are classed as Messianic. It is not questioned that many other Psalms also refer to Christ.)
NOTE: The following references are directly linked to the Scofield Reference Bible [SRB] text as found in the SRB rather than the above which is linked mostly to the "BibleGateway.com".Examples:
[Gateway];(Luke 6:13; Acts 9:15; 1 Cor. 1:27, 28,);
[SRB]; (Luke 6:13; Acts 9:15; 1 Cor. 1:27, 28.).
Acts Chapter 1
Notes For Acts 1:6
[1] again the kingdom to Israel
Forty days the risen Lord had been instructing the apostles "of the things pertaining to the kingdom of God," doubtless, according to His custom Luke 24:27, 32, 44, 45 teaching them out of the Scriptures. One point was left untouched, viz., the time when He would restore the kingdom to Israel; hence the apostles' question. the answer was according to His repeated teaching; the time was God's secret. Mat 24:36, 42, 44; Mat 25:13; 1Th 5:1Notes For Acts 1:11
[1] come The two Advents--Summary:
- (1) The Old Testament foreview of the coming Messiah is in two aspects--that of rejection and suffering (as e.g. in Is 53), and that of earthly glory and power (as e.g. In Is 11; Jer 23; Ez 37). Often these two aspects blend in one passage (e.g. Ps 2). The prophets themselves were perplexed by this seeming contradiction 1Pe 1:10, 11 It was solved by partial fulfilment. In due time the Messiah, born of a virgin according to Isaiah, appeared among men and began His ministry by announcing the predicted kingdom as "at hand" (See Note for Mat 4:17) The rejection of King and kingdom followed.
- (2) Thereupon the rejected King announced His approaching crucifixion, resurrection, departure, and return Mat 12:38-40; Mat 16:1-4, 21, 27; Luke 12:35-46; Luke 17:20-36; Luke 18:31-34; Luke 19:12-27; Mat 24:25
- (3) He uttered predictions concerning the course of events between His departure and return Mat 13:1-50; Mat 16:18; Mat 24:4-26
- (4) This promised return of Christ becomes a prominent theme in the Acts, Epistles, and Revelation.
Taken together, the New Testament teachings concerning the return of Jesus Christ may be summarized as follows:
- (1) That return is an event, not a process, and is personal and corporeal Mat 23:39; Mat 24:30; Mat 25:31; Mark 14:62; Luke 17:24; John 14:3; Acts 1:11; Php 3:20, 21; 1Th 4:14-17.
- (2) His coming has a threefold relation: to the church, to Israel, to the nations.
- (a) To the church the descent of the Lord into the air to raise the sleeping and change the living saints is set forth as a constant expectation and hope Mat 24:36, 44, 48-51; Mat 25:13; 1 Co 15:51, 52; Phm 1:20; 1 Th 1:10; 1 Th 4:14-17; 1 Ti 6:14; Tit 2:13; Rev 22:20.
- (b) To Israel, the return of the Lord is predicted to accomplish the yet unfulfilled prophecies of her national regathering, conversion, and establishment in peace and power under the Davidic Covenant; Cf. Acts 15:14-17 with Zec 14:1-9; See "Kingdom (Old Testament)" 2 Sa 7:8-17; (See Note for Zec 13:8) Luke 1:21-33; (See Note for 1 Co 15:24)
- (c) To the Gentile nations the return of Christ is predicted to bring the destruction of the present political world-system Dan 2:34, 35; (See Note for Rev 19:11) the judgment of Mat 25:31-46 followed by world-wide Gentile conversion and participation in the blessings of the kingdom Isa 2:2-4; Isa 11:10; Isa 60:3; Zec 8:3, 20, 23; Zec 14:16-21.
Chapter 2
Notes For Verse 4
[1] Holy Ghost The Holy Spirit, New Testament Summary (see Mal 2:15, note): (See Note for Mal 2:15)
- (1) The Holy Spirit is revealed as a divine Person. This is expressly declared (e.g.) John 14:16, 17, 26; John 15:26; John 16:7-15; Mat 28:19 and everywhere implied.
- (2) The revelation concerning Him is progressive
- (a) In the Old Testament (see Mal 2:15, note), He comes upon whom He will, apparently without reference to conditions in them
- (b) During His earth-life, Christ taught his disciples Luke 11:13 that they might receive the Spirit through prayer to the Father.
- (c) At the close of His ministry He promised that He would Himself pray the Father, and that in answer to prayer the Comforter would come to abide John 14:16, 17.
- (d) On the evening of His resurrection He came to the disciples in the upper room, and breathed on them saying, "Receive ye the Holy Ghost" John 20:22 but instructed them to wait before beginning their ministry till the Spirit should come upon them Luke 24:49; Acts 1:8.
- (e) On the day of Pentecost the Spirit came upon the whole body of believers Acts 2:1-4.
- (f) After Pentecost, so long as the Gospel was preached to Jews only, the Spirit was imparted to such as believed by the laying on of hands Acts 8:17; Acts 9:17; etc.).
- (g) When Peter opened the door of the kingdom to the Gentiles (Acts 10.), the Holy Spirit, without delay, or other condition than faith, was given to those who believed. Acts 10:44; Acts 11:15-18. This is the permanent fact for the entire church age. Every believer is born of the Spirit John 3:3, 6; 1 Jn 5:1 indwelt by the Spirit, whose presence makes the believer's body a temple 1 Co 6:19; Rom 8:9-15; 1 Jn 2:27; Gal 4:6 and baptized by the Spirit 1 Co 12:12, 13; 1 Jn 2:20, 27; thus sealing him for God Eph 1:13; Eph 4:30.
- (3) The New Testament distinguishes between having the Spirit, which is true of all believers, and being filled with the Spirit, which is the believer's privilege and duty (cf) Acts 2:4 with Acts 4:29-31; Eph 1:13, 14 with Eph 5:18: --"One baptism, many fillings."
- (4) The Holy Spirit is related to Christ in His Conception Mat 1:18-20; Luke 1:35, baptism Mat 3:16; Mark 1:10; Luke 3:22; John 1:32, 33; walk and service Luke 4:1, 14; resurrection Rom 8:11 and as His witness throughout this age John 15:26; John 16:8-11, 13, 14.
- (5) The Spirit forms the church Mat 16:18 (See Note for Heb 12:23) by baptizing all believers into the body of Christ 1 Co 12:12, 13, imparts gifts for service to every member of that body 1 Co 12:7-11, 27, 30, guide the members in their service Luke 2:27; Luke 4:1; Acts 16:6, 7 and is Himself the power of that service; Acts 1:8; Acts 2:4; 1 Co 2:4.
- (6) The Spirit abides in the company of believers who constitute a local church, making of them, corporately, a temple 1 Co 3:16, 17.
- (7) Christ indicates a threefold personal relationship of the Spirit to the believer: "With", "In", "upon" John 14:17; Luke 24:49; Acts 1:8, "With" indicates the approach of God to the soul, convicting of sin, John 16:9, presenting Christ as the object of faith John 16:14, imparting faith Eph 2:8, and regenerating John 3:3-16 "In" describes the abiding presence of the Spirit in the believer's body 1 Co 6:19 to give victory over the flesh Rom 8:2-4; Gal 5:16, 17 to create the Christian character Gal 5:22, 23 to help infirmities Rom 8:26 to inspire prayer Eph 6:18 to give conscious access to God; Eph 2:18 to actualize to the believer his sonship Gal 4:6 to apply the Scripture in cleansing and sanctification Eph 5:26; 2 Th 2:13; 1 Pe 1:2; to comfort and intercede Acts 9:31; Rom 8:26; and to reveal Christ John 16:14.
- (8) Sins against the Spirit committed by unbelievers are: Believers' sins against the Spirit are:
The right attitude toward the Spirit is yieldedness to His sway in walk and service, and in constant willingness that He shall "put away" whatever grieves Him or hinders His power Eph 4:31.
- To grieve Him by allowing evil in heart or life Eph 4:30, 31;
- and to quench Him by disobedience 1 Th 5:19.
- (9) The symbols of the Spirit are:
- (a) oil, John 3:34; Heb 1:9 ;
- (b) water, John 7:38, 39 ;
- (c) wind, Acts 2:2; John 3:8 ;
- (d) fire, Acts 2:3 ;
- (e) a dove, Mat 3:16 ;
- (f) a seal, Eph 1:13; Eph 4:30 ;
- (g) an earnest or pledge Eph 1:14.
Notes For Verse 14
[1] said unto them The theme of Peter's sermon at Pentecost is stated in verse 36. It is, that Jesus is the Messiah. No message could have been more unwelcome to the Jews who had rejected His Messianic claims, and crucified Him. Peter, therefore, does not announce his theme until he has covered every possible Jewish objection. The point of difficulty with the Jews was the apparent failure of the clear and repeated prophetic promise of a regathered Israel established in their own land under their covenanted King (e.g): Isa 11:1-12; Jer 23:5-8; Ezek 37:21-18. Instead of explaining, as Rome first taught, followed by some Protestant commentators, that the covenant and promises were to be fulfilled in the church in a so-called "spiritual" sense, Peter shows Acts 2:25-32 from Psalm 16. that David himself understood that the dead and risen Christ would fulfil the covenant and sit on his throne Luke 1:32, 33 In precisely the same way James Acts 15:14-17 met the same difficulty. See "Kingdom (Old Testament)," Luke 1:33; 1 Co 15:24.
Notes For Verse 17
[1] last days A distinction must be observed between "the last days" when the prediction relates to Israel, and the "last days" when the prediction relates to the church 1 Ti 4:1-3; 2 Ti 3:1-8; Heb 1:1, 2; 1 Pe 1:4, 5; 2 Pe 3:1-9; 1 Jn 2:18, 19; Jude 1:17-19 Also distinguish the expression the "last days" (plural) from "the last day" (singular); the latter expression referring to the resurrections and last judgment John 6:39, 40, 44, 54; John 11:24; John 12:48. The "last days" as related to the church began with the advent of Christ, Heb 1:2, but have especial reference to the time of declension and apostasy at the end of this age 2 Ti 3:1; 2 Ti 4:4. The "last days" as related to Israel are the days of Israel's exaltation and blessing, and are synonymous with the kingdom-age Isa 2:2-4; Mic 4:1-7. They are "last" not with reference to this dispensation, but with reference to the whole of Israel's history.
Chapter 3
Notes For Verse 19
[1] refreshing "Namely, seasons in which, through the appearance of the Messiah in His kingdom, there shall occur blessed rest and refreshment for the people of God." --Heinrich A. W. Meyer.
[1] And he shall The appeal here is national to the Jewish people as such, not individuals as in Peter's first sermon Acts 2:38, 39. There those who were pricked in heart were exhorted to save themselves from (among) the untoward nation; here the whole people is addressed, and the promise to national repentance is national deliverance: "and he shall send Jesus Christ" to bring in the times which the prophets had foretold (See Note for Acts 2:14) The official answer was the imprisonment of the apostles, and the inhibition to preach, so fulfilling Luke 19:14 .
Notes For Verse 21
[2] restitution Gr. apokatastaseos = restoration, occurring here and Acts 1:6 only. The meaning is limited by the words: "Which God hath spoken by the mouth of all his holy prophets." The prophets speak of the restoration of Israel to the land
See "Israel," Gen 12:2, 3; Rom 11:26;
Also "Palestinian Covenant," Deut 30:1-9;
And of the restoration the theocracy under David's Son.
See "Davidic Covenant," 2Sa 7:8-17;
"Kingdom," Gen 1:26-28
See Note for Zec 12:8.
No prediction of the conversion and restoration of the wicked dead is found in the prophets, or elsewhere. CF Rev 20:11-15.
Chapter 7
Notes For Verse 14
[1] kindred Cf. (See Note for Gen 46:26) There is no real contradiction. The "house of Jacob" numbered seventy but the "kindred" would include the wives of Jacob's sons.
Notes For Verse 38
[1] church Israel in the land is never called a church. In the wilderness Israel was a true church (G. ecclesia = called-out assembly), but in striking contrast with the New Testament ecclesia (See Note for Mat 16:18)
Chapter 9
Notes For Verse 7
[1] voice Cf Acts 22:9; Acts 26:14. A contradiction has been imagined. The three statements should be taken together. The men heard the "voice" as a sound (Gr. phone), but did not hear the "voice" as articulating the words, "Saul, Saul," etc.
Notes For Verse 20
[1] that he is the Son of God Cf. Acts 2:36. Peter, while maintaining the deity of Jesus--"God hath made that same Jesus, whom ye have crucified, both Lord and Christ"--gives especial prominence to His Messiahship. Paul, fresh from the vision of the glory, puts the emphasis on His Deity. Peter's charge was that the Jews had crucified the Son of David Acts 2:25-30. Paul's that they had crucified the Lord of glory 1 Co 2:8. In the A.V. the sense is largely lost. The point was, not that the Christ was God, a truth plainly taught by Isaiah Isa 7:14; Isa 9:6, 7 but that Jesus, the crucified Nazarene, was the Christ and therefore God the Son.
Notes For Verse 22
[2] But Saul It seems probable that verses 22-25 refer to Paul's labours in Damascus after his return from Arabia Gal 1:17 The "many days" of verse 23 may represent the "three years" of Gal 1:18 which intervened between Paul's return to Damascus and his visit to Peter.
Notes For Verse 26
[3] gone to Jerusalem
The Acts records four visits of Paul to Jerusalem after conversion:
- (1) Acts 9:23-30. This seems identical with the visit of Gal 1:18, 19. The "apostles" of verse 27 were Peter, and James, the Lord's brother.
- (2) Acts 11:30. Paul may have been in Jerusalem during the events of Acts 12:1-24. (See v. 25.)
- (3) Acts 15:1-30; Gal 2:2-10.
- (4) Acts 21:17-23, 35.
Chapter 10
Notes For Verse 44
[1] While Peter yet spake Acts 10:44 is one of the pivotal points of Scripture. Heretofore the Gospel has been offered to Jews only, and the Holy Spirit bestowed upon believing Jews through apostolic mediation. But now the normal order for this age is reached: the Holy Spirit is given without delay, mediation, or other condition than simple faith in Jesus Christ.
Cf See Note for Acts 2:4; Cf. 1 Co 6:19.
Chapter 15
Notes For Verse 13
[1] Men and brethren Dispensationally, this is the most important passage in the New Testament It gives the divine purpose for this age, and for the beginning of the next.
- (1) The taking out from among the Gentiles of a people for His name, the distinctive work of the present, or church-age. The church is the ecclesia--the "called-out assembly." Precisely this has been in progress since Pentecost. The Gospel has never anywhere converted all, but everywhere has called out some.
- (2) "After this [viz. the out-calling] I will return." James quotes from Amos 9:11, 12. The verses which follow in Amos describe the final regathering of Israel, which the other prophets invariably connect with the fulfilment of the Davidic Covenant, (e.g.) Isa 11:1, 10-12; Jer 23:5-8.
- (3) "And will build again the tabernacle of David," i.e. re-establish the Davidic rule over Israel 2 Sa 7:8-17; Luke 1:31-33.
- (4) "That the residue of men [Israelites] may seek after the Lord." Cf. Zec 12:7, 8; Zec 13:1, 2.
- (5) "And all the Gentiles," etc. Cf. Mic 4:2; Zec 8:21, 22. This is also the order of Rom 11:24-27.
Notes For Verse 19
- [1] Wherefore
The scope of the decision goes far beyond the mere question of circumcision. The whole question of the relation of the law to Gentile believers had been put in issue (verse 5), and their exemption is declared in the decision (vs. 19,24). The decision might be otherwise stated in the terms of Rom 6:14 "Ye are not under the law, but under grace." Gentile believers were to show grace by abstaining from the practices offensive to godly Jews, Acts 15:20, 21, 28, 29. Cf. Rom 14:12-17; 1 Co 8:1-13.
Chapter 16
Notes For Verse 10
[1] we The change here from "they," as in the preceding verses, to "we" indicates that at Troas Luke, the narrator, joined Paul's company.
Chapter 17
Notes For Verse 29
[1] offspring of God Gr. genos="race." The reference is to the creation-work of God in which He made man (i.e. mankind, the race in Adam) in his own likeness, Gen 1:26, 27, thus rebuking the thought that "the Godhead is like unto gold," etc. The word "Father" is not used, not does the passage affirm anything concerning fatherhood or sonship, which are relationships based on faith, and the new birth.
Cf. John 1:12, 13; Gal 3:26; Gal 4:1-7; John 5:1.
Notes For Verse 30
[2] Repent Repentance is the trans. of a Gr. word (metanoia-metanoeo) meaning "to have another mind," "to change the mind," and is used in the N.T. to indicate a change of mind in respect of sin, of God, and of self. This change of mind may, especially in the case of Christians who have fallen into sin, be preceded by sorrow 2 Co 7:8-11, but sorrow for sin, though it may "work" repentance, is not repentance. The son in Mat 21:28, 29, illustrates true repentance. Saving faith (See Note for Heb 11:39) includes and implies that change of mind which is called repentance.
Chapter 19
Notes For Verse 2
[1] Have Not as in A.V., "since ye believed," but as in R.V. and marg.: "Did ye receive the Holy Spirit when ye believed?" Paul was evidently impressed by the absence of spirituality and power in these so-called disciples. Their answer brought out the fact that they were Jewish proselytes, disciples of John the Baptist, looking backward to an accomplished redemption. Rom 8:9; 1 Co 6:19; Eph 1:13.
Chapter 20
Notes For Verse 22
[1] spirit Cf. Acts 21:4.
In Acts 20:22 Paul's own spirit (See Note for 1 Th 5:23) is meant; in Acts 21:4 the Holy Spirit. Paul's motive in going to Jerusalem seems to have been his great affection for the Jews, Rom 9:1-5, and his hope that gifts of the Gentile churches, sent by him to the poor saints at Jerusalem Rom 15:25-28, would open the hearts of the law-bound Jewish believers to the "gospel of the grace of God" Acts 20:24.
Chapter 28
Notes For Verse 30
[1] his own hired house It has been much disputed whether Paul endured two Roman imprisonments, from A.D. 62 to 68 or one. The tradition from Clement to Eusebius favours two imprisonments with a year of liberty between. Erdman (W.J.), has pointed out the leaving of Trophimus sick at Miletus, mentioned in 2 Ti 4:20 could not have been an occurrence of Paul's last journey to Jerusalem, for then Trophimus was not left Acts 20:4; Acts 21:29, nor of the journey to Rome to appear before Caesar, for then he did not touch at Miletus. To make this incident possible there must have been a release from the first imprisonment, and an interval of ministry and travel.
Acts Reference Bible
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