Thinking on Scripture with Dr. Steven R. Cook

Acts 7:9-16 - Joseph’s Suffering and Exaltation

Introduction
     In the previous section (Acts 7:1-8), Stephen presented the first part of his message which demonstrated God’s work in history through Abraham, Isaac, and Jacob, who fathered the twelve patriarchs (Acts 7:8). In the following sections, Stephen is showing God’s work through Joseph (Acts 7:9-16), Moses (Acts 7:17-43), and that He ultimately does not dwell in human structures such as the tabernacle and temple (Acts 7:44-50). The final part of Stephen’s message was intended to show God’s work in Jesus, the Righteous One, who was betrayed and killed by the Jewish leadership (Acts 7:51-53). 
     In the current section (Acts 7:9-16), Stephen briefly explains how the patriarchs rejected and mistreated Joseph. However, the one they had rejected, was the one whom God had chosen to be their deliverer. And though they had rejected Joseph the first time, they welcomed him the second time (Acts 7:13). We will see Stephen repeat this narrative with Moses (Acts 7:17-43), who Israel rejected the first time, but welcomed the second time (Acts 7:35). The final part of Stephen’s message will point out that his generation was guilty of rejecting and murdering Jesus, the Righteous One whom God had chosen to be their deliverer (Acts 7:51-53). Biblically, we know Jesus was rejected at His first coming, but will be accepted at His second coming.
Text
     Stephen opens this pericope with a brief overview of the Joseph narrative, saying, “The patriarchs became jealous of Joseph and sold him into Egypt. Yet God was with him” (Acts 7:9). Though the Jewish leaders would not make the connection until later, Stephen was comparing them with ten of Joseph’s brothers who had become jealous and sold him into slavery. Likewise, it was because of a similar mental attitude of sin the Jewish leadership had mistreated Jesus, as Matthew records, it was “because of envy they had handed Him over” to Pilate to be crucified (Matt 27:18). Though Joseph was mistreated by ten of his brothers, we are told that “God was with him” (Acts 7:9b).
     Because God was with Joseph, He “rescued him from all his afflictions, and granted him favor and wisdom in the sight of Pharaoh, king of Egypt, and he made him governor over Egypt and all his household” (Acts 7:10). Historically, we know God rescued Joseph, but only after allowing Joseph to suffer unjust persecution for a time. Joseph suffered at the hands of his brothers (Gen 37:23-28), Potiphar’s lying wife (Gen 39:7-19), and was placed in prison for two years (Gen 39:20). Though Joseph suffered at the hands of wicked people, God used their sinful choices to bring about a greater good. Similarly, God worked through wicked leaders—both Jews and Gentiles—to bring about the death of Christ and our salvation (Acts 2:22-24; 4:26-28). Throughout Joseph’s time in Egypt, God was with Him “and granted him favor and wisdom in the sight of Pharaoh, king of Egypt” (Acts 7:10b). God has a way of directing His people to meet others. We should realize there are no accidental encounters in this life, but that God directs our lives in such a way that everyone we meet is part of His sovereign plan. The possession of wisdom in God’s servants is an indication of His favor toward them. And God, who had granted Joseph wisdom and favor in the sight of Pharoah, made Joseph “governor over Egypt and all his household” (Acts 7:10c). God was in charge of Joseph’s advancement, and this is true of all believers. We read in Hannah’s prayer, “The LORD makes poor and rich; He brings low, He also exalts. He raises the poor from the dust, He lifts the needy from the ash heap to make them sit with nobles, and inherit a seat of honor” (1 Sam 2:7-8). Peter’s instruction to believers is, “humble yourselves under the mighty hand of God, that He may exalt you at the proper time” (1 Pet 5:6).
     While God was advancing Joseph in Egypt, He was also controlling the regional weather that would result in a drought and famine over the land. Prior to the famine, God had given Pharoah two dreams that revealed He would cause seven years of prosperity to come and then He would bring seven years of drought and famine on the land (Gen 41:25-31). From Genesis to Revelation, God governs the lives of people and nations. Human rulers exist because of His plan, for “It is He who changes the times and the seasons; He removes kings and establishes kings; He gives wisdom to wise men and knowledge to men of understanding” (Dan 2:21). Joseph told Pharoah, “God has shown to Pharaoh what He is about to do” (Gen 41:28), and “as for the repeating of the dream to Pharaoh twice, it means that the matter is determined by God, and God will quickly bring it about” (Gen 41:32). It is this historical event that Stephen draws from, focusing on the time of the famine, stating, “Now a famine came over all Egypt and Canaan, and great affliction with it, and our fathers could find no food” (Acts 7:11).
     Stephen tells us, “But when Jacob heard that there was grain in Egypt, he sent our fathers there the first time” (Acts 7:12). Jacob was moved by the hunger pains God controlled, and in this way, the Lord moved His people geographically to the place He wanted. The suffering from the famine was the vehicle God used to get His people to Egypt in order to full His promise to Abraham (Gen 15:13). When Joseph’s brothers visited him the first time, they did not recognize him, and he did not make himself known. But Stephen tells us, “On the second visit Joseph made himself known to his brothers, and Joseph’s family was disclosed to Pharaoh” (Acts 7:13). According to John Polhill:
"What Stephen did emphasize, however, was the seemingly insignificant detail that the brothers made two visits and only recognized Joseph on the second. Why this emphasis? The same would be true of Moses later on in Stephen’s speech. His fellow Israelites did not recognize him either on his first visit but rejected him (Acts 7:27-28). Only on his second visit did they recognize him as the one God had sent to deliver them from Egypt (Acts 7:35-36)."[1]
Charles Ryrie adds:
"Stephen then passed to Joseph (Acts7:9-16) possibly because Joseph is such a good type of Christ. He was sold because of envy (cf., Mark 15:10) but God was with him (cf., Acts 10:38); there was a famine, which pictured Israel’s condition at that time; and it was the second time when Joseph was revealed to his brethren just as it will be at our Lord’s second coming that Israel will recognize Him."[2]
     Historically, we know Jesus was rejected by His people when He came the first time. John tells us, “He came to His own, and those who were His own did not receive Him” (John 1:11). However, when Jesus comes to earth a second time, Israel will receive Him. Through Zechariah, God said, “I will pour out on the house of David and on the inhabitants of Jerusalem, the Spirit of grace and of supplication, so that they will look on Me whom they have pierced; and they will mourn for Him, as one mourns for an only son, and they will weep bitterly over Him like the bitter weeping over a firstborn” (Zec 12:10). And John wrote, “Behold, He is coming with the clouds, and every eye will see Him, even those who pierced Him; and all the tribes of the earth will mourn over Him. So it is to be. Amen” (Rev 1:7). God has not broken His covenant with Israel, for “God has not rejected His people whom He foreknew” (Rom 11:2). For though “a partial hardening has happened to Israel” (Rom 11:25), and they are currently under God’s judgment (Matt 23:37-39), there will come a time in the future, after the Tribulation, that “all Israel will be saved” (Rom 11:26), and this according to God’s sovereign plan.
     After Joseph had revealed himself to his brothers, he invited the whole family to come to him, that he might care for them. Stephen says, “Then Joseph sent word and invited Jacob his father and all his relatives to come to him, seventy-five persons in all” (Acts 7:14). This is amazing, for the one who had been treated with hostility, rejected, and sold into captivity, was the very one who became the deliverer of those who mistreated him. This is love. This is grace. According to Warren Wiersbe, “Joseph and Moses…have this in common: they were both rejected as deliverers the first time, but were accepted the second time.”[3] Jon Courson states:
"During a time of famine, Joseph’s brothers went to Egypt for help. They stood before the Prime Minister of Egypt, not recognizing him to be their own brother. As Joseph began to question them when they appeared before him a second time, they admitted that they had sinned greatly against their brother. Then, in that powerful emotional scene, Joseph said, “I am Joseph” (Gen 45:4). It wasn’t until the second time they saw him that Joseph’s brothers realized who he was. So, too, after going through a time of famine, drought, and tribulation, Israel will finally recognize Jesus in His Second Coming (Rom 11:26)."[4]
     At first glance (prima facie), there seems to be a discrepancy between Stephen’s record of “seventy-five persons in all” (Acts 7:14b), and the account by Moses who told us there were “sixty-six persons in all” (Gen 46:26b). How do we explain this? Earl Radmacher offers the following solution:
"Stephen stated that seventy-five people in all went to Egypt. Genesis 46:26 indicates that sixty-six people accompanied Jacob to Egypt, not including Jacob, Joseph, and the two sons of Joseph. Stephen derived the number seventy-five from the Septuagint translation of the OT. The translators apparently added nine wives (Gen 46:26 says the number sixty-six did not include the wives). It was only nine and not twelve because the wives of Judah and Simeon had died and Joseph’s wife was already in Egypt."[5]
     Stephen skips ahead in his message and mentions the death of Jacob and the patriarchs, saying, “And Jacob went down to Egypt and there he and our fathers died” (Acts 7:15). And then jumping ahead four hundred years, he says, “From there they were removed to Shechem and laid in the tomb which Abraham had purchased for a sum of money from the sons of Hamor in Shechem” (Acts 7:16). Being removed from Egypt occurred during the time of the Exodus, when God was working through Moses to liberate His people from Egyptian bondage. But we seem to have a problem as Stephen states that Jacob was buried at Shechem (Acts 7:16), whereas Moses wrote in Genesis that his sons “buried him in the cave of the field of Machpelah” (Gen 50:13), which was where “Abraham buried Sarah his wife” (Gen 23:19), and where Abraham himself was buried (Gen 25:9). After Israel had entered the land under the leadership of Joshua, we’re told “they buried the bones of Joseph, which the sons of Israel brought up from Egypt, at Shechem” (Josh 24:32). In Acts 7:16, Stephen reports that Abraham purchased the tomb in Shechem, whereas Moses records that Jacob “bought the piece of land…for one hundred pieces of money” (Gen 33:19). So who bought the burial place at Shechem, Abraham or Jacob? Warren Wiersbe wrote, “The simplest explanation is that Abraham actually purchased both pieces of property and that Jacob later had to purchase the Shechem property again. Abraham moved around quite a bit and it would be very easy for the residents of the land to forget or ignore the transactions he had made.”[6]
     In summary, Stephen revealed how the patriarchs were jealous of Joseph and mistreated him by selling him into slavery. But God was with Joseph and endowed him with wisdom and favor in the sight of others and, over time, elevated him to the position of governor of Egypt under Pharoah. Eventually, God created and controlled a famine that moved His people geographically to Egypt in order that they might be saved and cared for by the very one whom they’d rejected. In this way, Joseph becomes a type of Christ, Who was mistreated and rejected by His people, but will be accepted at His second coming.
Present Application
     Stephen thought and spoke from a biblical worldview, seeing God at work in the details of people’s lives. He personally saw himself in the historical flow of God’s plan, and could therefore see himself speaking and acting for God. Likewise, believers today who live in the biblical worldview develop a personal sense of destiny, seeing our lives as part of the fabric of God’s eternal plan that is being worked out moment by moment in the everyday details of human history. The circumstances of our lives are not accidents, but divine appointments, designed by God to grow us spiritually and to advance His eternal plan for His glory and the edification of others.
     Though Joseph suffered at the hands of his jealous brothers (Acts 7:9a), we’re told that “God was with him” (Acts 7:9). As Christians, we too know that God is with us, as God Himself said, “I will never desert you, nor will I ever forsake you” (Heb 13:5). So we say with confidence, “The Lord is my helper, I will not be afraid. What will man do to me?” (Heb 13:6). And though Joseph suffered unjustly for a time in prison, we’re told that God “rescued him from all his afflictions, and granted him favor and wisdom in the sight of Pharaoh, king of Egypt, and he made him governor over Egypt and all his household” (Acts 7:10). God, in His sovereignty will, on occasion, bring a person low in order to humble him, but then later exalt him to a place of honor where he can serve as a trophy of His grace (see 1 Sam 2:7-8).
     Though Joseph was mistreated by his brothers, later in his life, he interpreted their behavior from the divine perspective, telling his brothers, “Now do not be grieved or angry with yourselves, because you sold me here, for God sent me before you to preserve life” (Gen 45:5). And Joseph repeated himself a second time, saying, “God sent me before you to preserve for you a remnant in the earth, and to keep you alive by a great deliverance. Now, therefore, it was not you who sent me here, but God” (Gen 45:7-8a). And later, he told them a third time, “As for you, you meant evil against me, but God meant it for good in order to bring about this present result, to preserve many people alive” (Gen 50:20). As Christians, we are called to renovate our thinking and learn to operate from the divine perspective (Rom 12:1-2). When we do this, we experience a paradigm shift that allows us to be able to frame life in way that gives us a confidence to face difficulties, for “we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose” (Rom 8:28). Operating from divine viewpoint allows us to rise above the trials and hardships of life and to live by faith and not feelings. In this way, we can live as God intends and find stability and purpose in the details of life that He controls. 
Dr. Steven R. Cook
 
[1] John B. Polhill, Acts, vol. 26, The New American Commentary (Nashville: Broadman & Holman Publishers, 1992), 192.
[2] Charles C. Ryrie, Acts of the Apostles, Everyman’s Bible Commentary (Chicago: Moody Press, 1961), 46.
[3] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1 (Wheaton, IL: Victor Books, 1996), 431.
[4] Jon Courson, Jon Courson’s Application Commentary (Nashville, TN: Thomas Nelson, 2003), 674.
[5] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1379–1380.
[6] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1, 431–432.

Soteriology Lesson 4 - Introduction

     Election is another doctrine within the scope of soteriology. Election is a biblical teaching that every serious student of the Bible must address at some time. It addresses issues related to God’s sovereignty and human volition, sin and salvation, justice and mercy, foreknowledge and faith. Election is a difficult doctrine to fully understand. And, when discussing it with others, it’s always best to keep love and grace in the discussion. Lewis Chafer states, “The doctrine of Election is a cardinal teaching of the Scriptures. Doubtless, it is attended with difficulties which are a burden upon all systems of theology alike. However, no word of God may be altered or neglected. No little help is gained when it is remembered that revelation and not reason is the guide to faith. When the former has spoken the latter is appointed to listen and acquiesce.”[1] Charles Ryrie adds, “No human mind will ever harmonize sovereignty and free will, but ignoring or downplaying one or the other in the interests of a supposed harmony will solve nothing.”[2] From the doctrinal statement of Tyndale Theological Seminary, it is noted, “The sovereignty of God also extends to the doctrine of divine election whereby those chosen by the council of the Lord’s own will, shall come to Him in faith. And yet, even though difficult to reconcile in human understanding, the sovereignty of God does not remove the responsibility of man.”[3] Election does not remove the responsibility to believe in Christ as Savior (Rom 10:13-14). Faith is non-meritorious, having no saving value in itself. Christ alone saves. In order for people to be saved, they must believe in Jesus as the Savior (1 Cor 15:3-4). From the human side of salvation, faith in Jesus is the necessary response to God’s call, and no one can be saved any other way (John 14:6; Acts 16:31).
     God’s gospel message is simple in its presentation (1 Cor 15:3-4). It is a message of love and grace (John 3:16-17; Eph 2:8-9). It centers at the cross where Jesus died for all our sins (1 Cor 1:18, 21; 15:3-4; Col 2:13-14; 1 Pet 2:24). The gospel message only makes sense when we understand that God is holy, all mankind is sinful, and that Jesus necessarily died as our substitute. When presenting the gospel it is essential to proclaim that salvation is completely the work of God. Salvation is a free gift to us, paid in full by the Lord Jesus, who died in our place, the “just for the unjust” (1 Pet 3:18), and bore the punishment that rightfully belongs to us. This means we bring nothing to God. Nothing at all! Scripture reveals we are “justified as a gift by His grace through the redemption which is in Christ Jesus” (Rom 3:24), and “the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23). Paul states, “For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast” (Eph 2:8-9). The good news is that we are saved completely by what Jesus accomplished for us at the cross and not by any good works we produce before, during, or after salvation. Chafer states, “Most emphatic is the truth thus declared, that salvation is a divine undertaking on the basis of pure grace in which no human works or merit may enter.”[4]
     We are saved by grace alone, through faith alone, in Christ alone. Grace is God’s unmerited favor toward us. Grace is sometimes used as an acronym for God’s Riches At Christ’s Expense. The challenge for us is to turn from human works, whatever they may be, and to cast ourselves completely on Christ as our Savior. Fruchtenbaum states, “In more than two hundred cases where the Scriptures give a condition for salvation, faith or belief is the one and only condition. This is important to remember. If there are ‘problem passages,’ one should not interpret the two hundred clear passages by the few minor problem passages. Rather, one should try to interpret the few problem passages by the two hundred clear passages.”[5] Salvation is “the gift of God” (Eph 2:8), “according to His own purpose and grace which was granted us in Christ Jesus from all eternity” (2 Tim 1:9), and “according to His mercy, by the washing of regeneration and renewing by the Holy Spirit” (Tit 3:5). God has prepared good works to follow our salvation (Eph 2:10), but they are never the condition of it. The matter is simple: Salvation comes to those who believe in Christ as their Savior (John 3:16; 20:31; Acts 16:30-31). And when we trust in Christ as our Savior, God saves from the penalty of sin (John 5:24; Rom 6:23; 8:1), the power of sin (Rom 6:11; 8:13), and ultimately the presence of sin (Phil 3:21; 1 John 3:2, 5).
     The gospel that saves spiritually is specific in its content. And to preach any other gospel will not only result in a failure for the lost to obtain that which is necessary for entrance into heaven, but it will bring great judgment upon the one who proclaims it. The apostle Paul wrote, “But even if we, or an angel from heaven, should preach to you a gospel contrary to what we have preached to you, he is to be accursed! As we have said before, so I say again now, if any man is preaching to you a gospel contrary to what you received, he is to be accursed!” (Gal 1:8-9). It is noteworthy that Paul includes himself in this warning, as the gospel that was delivered to him, once it was received, could not be changed, even by one so great as the apostle Paul himself. Concerning this verse, Arnold Fruchtenbaum comments:
"In verses 8–9, Paul pronounces the anathema, which is a rebuke against false teachers. Anyone who teaches a gospel that is different from the gospel they have received is to be anathema. Another gospel is any gospel other than the gospel of the grace of God. Any addition to the simple statement that salvation is by grace through faith is another gospel. Any addition to the gospel—be it baptism, tongues, ceremonies, church membership, repentance—perverts the gospel and is anathema."[6]
Lewis Chafer adds:
"This anathema has never been revoked, nor could it be so long as the saving grace of God is to be proclaimed to a lost world. From the human point of view, a misrepresentation of the gospel might so misguide a soul that the way of life is missed forever. It behooves the doctor of souls to know the precise remedy he is appointed to administer. A medical doctor may, by an error, terminate what at best is only a brief life on earth. The doctor of souls is dealing with eternal destiny. Having given His Son to die for lost men, God cannot but be exacting about how that great benefit is presented, nor should He be deemed unjust if He pronounces an anathema on those who pervert the one and only way of salvation which was purchased at so great a cost. A sensitive man, when realizing these eternal issues, might shrink from so great a responsibility, but God has not called His messengers to such a failure. He enjoins them to “preach the word” and assures them of His unfailing presence and enabling power. Probably at no point in the whole field of theological truth is the injunction more applicable which says, “Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth” (2 Tim 2:15).[7]
     In conclusion, the gospel is the solution to a problem. There are two parts to the problem. First, God is holy (Psa 99:9; Isa 6:3), which means He is positively righteous and completely set apart from sin (Psa 99:9; 1 Pet 1:14-16). Because God is holy, He cannot have anything to with sin except to condemn it. The Scripture states, “Your eyes are too pure to approve evil, and You cannot look on wickedness with favor” (Hab 1:13), and “This is the message we have heard from Him and announce to you, that God is Light, and in Him there is no darkness at all” (1 John 1:5). Second, all mankind is sinful and separated from God (Rom 3:10-23). We are sinners in Adam (Rom 5:12; 1 Cor 15:21-22), sinners by nature (Rom 7:14-25; 13:12-14), and sinners by choice (Isa 59:2; Jam 1:14-15). To further complicate the problem, we are helpless to solve the sin problem and save ourselves (Rom 5:6-10; Eph 2:1-3). Good works have no saving merit before God (Isa 64:6; Eph 2:8-9; Tit 3:5). We cannot save ourselves any more than we can jump across the Grand Canyon or throw rocks and hit the moon. But God, because of His mercy and love toward us (John 3:16; Eph 2:3-7), did for us what we cannot do for ourselves. He provided a solution to the problem of sin, and that solution is the cross of Christ (1 Cor 1:18). God the Son—the second Person of the Trinity—came into the world by virgin human birth (Luke 1:26-38; cf., John 1:1, 14), lived a perfectly righteous life (Matt 5:17; John 17:4), and willingly died in our place and bore the punishment for our sins. Jesus solved both problems: 1) He lived the righteous life that God demands and committed no sin (2 Cor 5:21; Heb 4:15; 1 Pet 2:22; 1 John 3:5), and 2) He died for us on the cross and paid the penalty for all our sins (Mark 10:45; Rom 5:6-10; 1 John 2:2). The gospel message is that “Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor 15:3-4).  Jesus died in our place, “the just for the unjust, that He might bring us to God” (1 Pet 3:18). In order for us to be reconciled to God, we must simply trust in Jesus as our Savior (John 3:16; Acts 16:30-31). When we trust in Christ as our Savior, we are forgiven all our sins (Eph 1:7; Col. 1:14), given eternal life (John 3:16; 10:27-28), and receive the righteousness of God as a free gift (Rom 5:17; 2 Cor 5:21; Phil 3:9). And when we trust in Christ as our Savior, God saves us from the penalty of sin (John 5:24; Rom 6:23; 8:1), the power of sin (Rom 6:11; 8:13), and ultimately the presence of sin (Phil 3:21; 1 John 3:2, 5).
     Soteriology touches a number of biblical topics such as the holiness of God, the sinfulness of mankind, election, atonement, penal substitution, redemption, faith, regeneration, forgiveness, expiation, justification, propitiation, and reconciliation, just to name a few. These and other topics will be addressed throughout this volume.
 
[1] Lewis S. Chafer, “Biblical Theism Divine Decrees” Bibliotheca Sacra, 96 (1939): 268.
[2] Charles Caldwell Ryrie, Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth (Chicago, IL: Moody Press, 1999), 359.
[3] Doctrinal Statement, Tyndale Theological Seminary and Biblical Institute, https://tyndale.edu/about/doctrine/
[4] Lewis Sperry Chafer, Systematic Theology, vol. 3, 7.
[5] Arnold G. Fruchtenbaum, Faith Alone: The Condition of Our Salvation: An Exposition of the Book of Galatians and Other Relevant Topics, ed. Christiane Jurik, Second Edition. (San Antonio, TX: Ariel Ministries, 2016), 5.
[6] Ibid., 12–13.
[7] Lewis Sperry Chafer, Systematic Theology, vol. 3, p. 10.

Soteriology Lesson 3 - Introduction

     Concerning the transmission of original sin, Jesus is the sole exception, for Mary’s virgin conception meant Jesus was not born with the taint of original sin. Being free from original sin, Jesus also had no sin nature. Furthermore, Jesus lived His entire life and committed no personal sin. Scripture reveals Jesus “knew no sin” (2 Cor 5:21), was “without sin” (Heb 4:15), “committed no sin” (1 Pet 2:22), and in whom “there is no sin” (1 John 3:5). His sinless life qualified Him to die a substitutionary death in our place, “the just for the unjust, so that He might bring us to God” (1 Pet 3:18). Jesus died for everyone and paid the penalty for our sin (John 3:16; Heb 2:9; 1 John 2:2). Though His death is sufficient for all to be saved (unlimited atonement), the benefits of the cross are applied only to those who believe in Him.
     Related to the subject of sin is the biblical concept of total depravity, which means that sin permeates every aspect of our being; our mind, will, sensibilities and flesh are all contaminated by sin. Total depravity does not mean we are as bad as we can be, for there are many moral unbelievers in the world. Being contaminated by sin means whatever morality we produce can never measure up to the perfect righteousness God expects. Is there any person who can say, “I have cleansed my heart, I am pure from my sin?” (Prov 20:9). The answer is an emphatic NO! The human heart is corrupt, for “the heart is more deceitful than all else and is desperately sick” (Jer 17:9). And “Indeed, there is not a righteous man on earth who continually does good and who never sins” (Eccl 7:20), and “There is none righteous; not even one. There is none who understands; there is none who seeks for God. All have turned aside; together they have become useless. There is none who does good, there is not even one” (Rom 3:10-12; cf. Rom 8:8). Some might argue that we can perform good works and help to save ourselves. This is wrong. Scripture states, “your iniquities have made a separation between you and your God” (Isa 59:2), “For all of us have become like one who is unclean, and all our righteous deeds are like a filthy garment; and all of us wither like a leaf, and our iniquities, like the wind, take us away” (Isa 64:6), and we are “justified by faith apart from works of the Law” (Rom 3:28), and salvation comes “to the one who does not work, but believes in Him who justifies the ungodly” (Rom 4:5), and we are “not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified” (Gal 2:16), “For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast” (Eph 2:8-9), and God “has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was granted us in Christ Jesus from all eternity” (2 Tim 1:9), and “He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit” (Tit 3:5). By human estimation, even the worst person can do some good. But human estimation is lower than God’s estimation and it is God’s standards that define what is truly good. According to Ryrie, “Total depravity must always be measured against God’s holiness. Relative goodness exists in people. They can do good works, which are appreciated by others. But nothing that anyone can do will gain salvational merit or favor in the sight of a holy God.”[1] J. I. Packer states:
"The phrase total depravity is commonly used to make explicit the implications of original sin. It signifies a corruption of our moral and spiritual nature that is total not in degree (for no one is as bad as he or she might be) but in extent. It declares that no part of us is untouched by sin, and therefore no action of ours is as good as it should be, and consequently nothing in us or about us ever appears meritorious in God’s eyes. We cannot earn God’s favor, no matter what we do; unless grace saves us, we are lost."[2]
 
[1] Charles Caldwell Ryrie, Basic Theology, 253.
[2] J. I. Packer, Concise Theology: A Guide to Historic Christian Beliefs (Wheaton, IL: Tyndale House, 1993

Acts 6:8-15 - Facing Persecution

Introduction
     Luke had previously addressed the conflict that arose in the early church between the Hellenistic Jews and the native Jews over the matter of food distribution to the widows in the community (Acts 6:1). To resolve the issue, the apostles directed “the congregation of the disciples” (Acts 6:2) to select seven men of “good reputation” who would make sure the widows were being cared for on a daily basis (Acts 6:2-3). The apostle’s reason was so they could devote themselves “to prayer and to the ministry of the word” (Acts 6:4). The seven men who were selected were described as being “full of the Spirit and of wisdom” (Act 6:3), and “full of faith and of the Holy Spirit” (Acts 6:5), and were approved by the apostles for their ministry (Acts 6:6). Afterwards, we’re told, “The word of God kept on spreading; and the number of the disciples continued to increase greatly in Jerusalem” (Acts 6:7). In the following pericope, Luke singled out Stephen, who was a transitional figure in the early church. Stephen takes up such a large section in Acts because he is the first Christian martyr and his death marks the beginning of the great church persecution that scattered Christians all over the world.
Text
     Luke wrote, “And Stephen, full of grace and power, was performing great wonders and signs among the people” (Acts 6:8). Previously, Stephen was among those who were said to be “full of the Spirit and of wisdom” (Acts 6:3), and specifically was “a man full of faith and of the Holy Spirit” (Acts 6:5). And here, Stephen was said to be “full of grace and power” (Acts 6:8). The Greek adjective πλήρης pleres, translated full of, appears 16 times in the NT, with half of the occurrences in Acts. According to Mounce, the word means to be “completely under the influence of, or affected by.”[1] Stephen was marked by the good qualities one would like to see in a godly leader. The word grace translates the Greek word χάρις charis, which commonly denotes unmerited favor or undeserved kindness, but here means “a winning quality or attractiveness … charm, winsomeness.”[2] Furthermore, Stephen was under the influence of God’s power, Who was working through His servant to perform “great wonders and signs among the people” (Acts 6:8b). It is assumed these signs and wonders were similar to those performed by the apostles, and that it was done to promote the gospel message to others in the community. According to Charles Swindoll, “In faith, Stephen submitted himself to the direction of the Holy Spirit and worked to serve the church. This is exactly the kind of faithful Christian God loves to use to do big things. Stephen took his faith seriously, and he yielded to the Holy Spirit’s control. That’s what it means to be ‘full’ in this way.”[3] But godliness does not come without resistance. According to Arnold Fruchtenbaum, “Because of his actions in this context, Stephen ended up being the first member of the church to qualify for the martyr’s crown. The main purpose of the book of Acts is to tell the story of Peter and Paul, and Stephen is the link between these two key apostles: he was appointed by Peter, but Paul will be consenting to his death.”[4]
     Because the church exists in a fallen world, where Satan is ruling in a limited way (John 12:31; 14:30; 16:11; 2 Cor 4:4; Eph 2:2; 1 John 5:19), and where many people are resistant to God’s work (Matt 7:13; John 3:19; Rom 1:18), it was only a matter of time before a conflict arose. Luke informs us, “But some men from what was called the Synagogue of the Freedmen, including both Cyrenians and Alexandrians, and some from Cilicia and Asia, rose up and argued with Stephen” (Acts 6:9). Here, we have some men who were from a specific synagogue called “the Synagogue of the Freedmen”, which consisted either of Jewish men who had previously been slaves and were now free, or were the sons of those who’d previously been freed. Their common bond was their freedom from physical slavery, yet they were hostile to Stephen who offered them spiritual freedom in Christ (Acts 6:9-14; cf. Acts 26:18; Col 1:13). Thomas Constable notes, “Like local churches today, these synagogues tended to attract people with similar backgrounds and preferences. Many families that had experienced liberation from some kind of slavery or servitude evidently populated the Synagogue of the Freedmen.”[5] And Charles Swindoll states:
"Synagogues not only held services for worship and teaching, but they also served as community centers where people met socially. This made them ideal locations to discuss theology. Stephen and the other believers regularly frequented synagogues, looking for opportunities to testify about Jesus the Messiah and His resurrection from the dead. Stephen quickly demonstrated a remarkable ability to debate, which infuriated these freedmen (Acts 6:10)."[6]
     That these men “rose up and argued with Stephen” means they opposed his preaching, not necessarily his grace or good works. We’re not told exactly what Stephen was preaching, but from their opposing arguments that follow, it was related to Jesus, the Mosaic Law, and the temple. The apostle Paul was a “Jew of Tarsus in Cilicia” (Acts 21:39) and may have fellowshipped in this particular synagogue. If so, it would make sense why he was listed among those who approved of Stephen’s killing in the next chapter (Acts 7:58).
     But these Jewish men, collectively, could not adequately defend their position against Stephen’s well-reasoned and robust teaching. Luke tells us, “But they were unable to cope with the wisdom and the Spirit with which he was speaking” (Acts 6:10). Because Stephen was so proficient in his presentation of God’s Word, showing from Scripture that Jesus is the Christ, he threatened the theological base of those who opposed him. Stephen appears as an unusually gifted teacher who was able to communicate God’s Word. Apparently Stephen presented his case with such compelling force that the Hellenistic Jews were unable to cope with his wisdom. Luke’s comment about Stephen speaking by “the Spirit” implies his words were divinely sanctioned. That is, they originated with God the Holy Spirit and were truth. This appears to be a display of what Jesus told His disciples, saying, “I will give you utterance and wisdom which none of your opponents will be able to resist or refute” (Luke 21:15). Rational words only work with rational minds, and those given over to sin are not always rational. Furthermore, winning an argument does not mean winning a heart, as some who are recalcitrant and committed to their sinful ways will not be persuaded by solid biblical reasoning, but will only dig in their heels (cf., Jer 25:3; John 3:19). That Stephen spoke by the wisdom of the Holy Spirit meant his detractors were actually arguing with God, and thus it was an unfair debate. When the Jews from the Synagogue of the Freedmen could not win their debate by rational means—since they were governed by pride—they resorted to sinful practices that are common to the world. Luke wrote:
"Then they secretly induced men to say, “We have heard him speak blasphemous words against Moses and against God.” 12 And they stirred up the people, the elders and the scribes, and they came up to him and dragged him away and brought him before the Council. They put forward false witnesses who said, “This man incessantly speaks against this holy place and the Law; for we have heard him say that this Nazarene, Jesus, will destroy this place and alter the customs which Moses handed down to us.” (Acts 6:11-14)
     Stephen was treated the same as the Lord Jesus, where Jewish leaders employed false witnesses to testify against Him, declaring He would destroy the temple. Mark tells us in his Gospel, “Some stood up and began to give false testimony against Him, saying, We heard Him say, ‘I will destroy this temple made with hands, and in three days I will build another made without hands’” (Mark 14:57-58). Though it was Stephen standing before the Sanhedrin, it was as though Jesus were on trial all over again. However, before the supreme court of heaven, and God, “the Judge of all the earth” (Gen 18:25), it was these unbelieving Jewish men and the Sanhedrin itself that was on trial. Apparently the Sanhedrin had so elevated Moses, that they considered one who spoke against him as worthy of capital punishment. Josephus says of them, “What they most of all honor, after God himself, is the name of their legislator [Moses]; whom, if any one blaspheme, he is punished capitally.”[7]
     Those who opposed Stephen, assuming they knew the Law at all, might have been thinking of when Moses wrote, “the person who does anything defiantly, whether he is native or an alien, that one is blaspheming the LORD; and that person shall be cut off from among his people” (Num 15:30). Of course, these men only used the Scripture as a means of controlling others and destroying their enemies. Luke tells us these men 1) “secretly induced men to say” false things about Stephen (Acts 6:11), 2) “stirred up the people, the elders and the scribes” (Acts 6:12a) 3) “dragged him away and brought him before the Council” (Acts 6:12b), and 4) “put forward false witnesses” to accuse him (Acts 6:13).
     These wicked men violated the Scripture in order to protect their power. It was evil that they secretly induced men to spread lies about Stephen, which is a direct violation of the ninth commandment, “You shall not bear false witness against your neighbor” (Ex 20:16). Spreading a lie and stirring up the people was their tactic to manipulate the situation and win local support, which they felt they needed to overpower Stephen and the influence he was having on those who heard him. It’s noteworthy that such actions are a common tactic among the wicked, as David prayed to the Lord, saying, “Do not deliver me over to the desire of my adversaries, for false witnesses have risen against me, and such as breathe out violence” (Psa 27:12). Once they had their false charges and the support of others, they grabbed Stephen and brought him before the Sanhedrin. Luke employs the Greek word συναρπάζω sunarpazo (translated dragged away) which, according to BDAG, means “to take hold of forcibly, to seize someone.”[8] One can imagine a group of strong men approaching Stephen and grabbing him by force and dragging him through the city to bring him before the Sanhedrin. This reveals the physical actions some people will resort to when dealing with God’s people, all because they feel threatened by divine revelation and will seek to shut down those who communicate it by whatever means necessary.
     Once the false witnesses were put before the Sanhedrin, they said, “we have heard him say that this Nazarene, Jesus, will destroy this place and alter the customs which Moses handed down to us” (Acts 6:14). The charge that was brought against Stephen echoed that which had been brought against Jesus a few months earlier (Mark 14:57-58). For the Sanhedrin, this was Déjà vu all over again. According to Stanley Toussaint:
"The false witnesses were not necessarily outright liars. Stephen had probably said the things they accused him of; however, they misrepresented the intentions and imports of his statements (cf. Matt 26:61; Mark 14:58; John 2:19). The Lord Himself predicted the destruction of the temple (Matt 24:1–2; Mark 13:1–2; Luke 21:5–6), though He never said He would do it. The other half of the allegation against Stephen involved the temporary nature of the Mosaic system. Undoubtedly he saw the theological implications of justification by faith and the fulfillment of the Law in Christ. Furthermore, if the gospel was for the whole world (Acts 1:8), the Law had to be a temporary arrangement."[9]
     Luke closed out this pericope, saying, “And fixing their gaze on him, all who were sitting in the Council saw his face like the face of an angel” (Acts 6:15). The Sanhedrin, fixing their collective stares at Stephen, were probably trying to intimidate him. That, along with the false charges, would normally frighten anyone in that situation. But Luke tells us they “saw his face like the face of an angel” (Acts 6:15b). This could very well be God’s shekinah glory, resting on Stephen as it had rested on Moses after he’d spoken with the Lord, and whose “face shone” for others to see (Ex 34:29). It could also be Luke’s way of saying that Stephen displayed a calmness in the face of his accusers. If so, it reveals a relaxed mental attitude in the face of hostility. No doubt, the Lord was with Stephen, and His Word saturated his thinking, so much so, that Stephen remained calm in the face of great pressure.
Present Application
     As God’s people, we must be faithful to Him in those moments when we have opportunity to share Christ and His Word. When we share Christ with others, it gives them the opportunity believe in Him as their Savior, believing He died for them, was buried, and raised again on the third day (1 Cor 15:3-4). Once they believe in Jesus as their Savior, they receive forgiveness of sins (Eph 1:7), eternal life (John 10:28), the gift of righteousness (Rom 5:17; Phil 3:9), and many other blessings (Eph 1:3). However, we must also keep in mind that we live in a fallen world that is largely governed by Satan (John 12:31; 14:30; 16:11; 2 Cor 4:4; Eph 2:2; 1 John 5:19), and where the vast majority of people are under “the dominion of Satan” (Act 26:18), and reside in his “domain of darkness” (Col 1:13). It is in this realm that we live our lives and must proclaim the truth of God’s Word, as lights in a dark world (Eph 5:8-10; Phil 2:5). Sadly, the majority of people in this world will seek to suppress the truth in unrighteousness (Rom 1:18), and to silence God’s messengers by whatever means they can. Yet we must be strong, for God has told us, “I will never leave you or forsake you” (Heb 13:5); therefore, we take courage, for “The Lord is my helper; I will not be afraid” (Heb 13:6a). Knowing God’s Word and walking with Him erects a fortress in our souls that enables us to stand in the face of great pressure.
Dr. Steven R. Cook
 
[1] William D. Mounce, Mounce’s Complete Expository Dictionary of Old & New Testament Words (Grand Rapids, MI: Zondervan, 2006), 1246.
[2] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 1079.
[3] Charles R. Swindoll, Acts, Swindoll’s Living Insights New Testament Commentary (Carol Stream, IL: Tyndale House Publishers, Inc., 2016), 126.
[4] Arnold G. Fruchtenbaum, The Book of Acts (San Antonio, TX, Published by Ariel Ministries, 2022), 153.
[5] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Ac 6:9.
[6] Charles R. Swindoll, Acts, Swindoll’s Living Insights New Testament Commentary, 126.
[7] Flavius Josephus and William Whiston, The Works of Josephus: Complete and Unabridged (Peabody: Hendrickson, 1987), 606.
[8] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 966.
[9] Stanley D. Toussaint, “Acts,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 368–369.

Soteriology Lesson 2 - Introduction

     Those who have trusted Christ as Savior are “justified as a gift by His grace through the redemption which is in Christ Jesus” (Rom 3:24).
     It’s important to understand that Christ died for only one kind of person: the lost sinner who stands condemned before a holy and righteous God. If we don’t see ourselves from the divine perspective, as lost and in need of a Savior, then Christ and His work on the cross will be rejected. The cross is God’s righteous solution to the problem of sin, as well as His greatest display of love toward sinners. At the cross, God judged our sin as His righteousness required, and pardons the sinner as His love desires. To understand the cross of Christ is to understand the heart of God toward a fallen world He wants to save.
     We don’t earn or deserve God’s kindness in any way, for the record of Scripture is that we are helpless, ungodly, sinners, and enemies of God (Rom 5:6-10) who were reconciled to Him “through the death of His Son” (Rom 5:10). Salvation is never what we do for God; rather, it’s what He’s done for us through the death of His Son, who paid the full penalty for all our sins on the cross at Calvary. Salvation is a work of God alone. We bring nothing of worth to God. Nothing at all. Our contribution to salvation is sin and death, both of which Christ bore on the cross. Jesus freely took our sins upon Himself on the cross, and paid the penalty for our sins and died the death we deserve. That’s love. That’s grace. If we got what we deserved in this life, we would all be dead and forever condemned in the lake of fire. Salvation is based entirely on the merit of Christ, not on anything we do. It is the work of Christ and nothing else. Robert B. Thieme Jr. states:
"Every human being needs to be saved, because everyone enters this world in a state of spiritual death, total depravity, and total separation from God. Because man is born hopelessly lost from God and helpless to do anything about it, God, in His grace, designed a perfect plan to reconcile man to Himself. God the Son took the burden of responsibility: He became true humanity and remained sinless so that He could be judged for the sins of the world (1 Pet 3:18). While Jesus Christ hung on the cross, God the Father poured the full wrath of His justice upon the Son He loved so perfectly (Matt 27:46; Rom 5:8–10; 2 Cor 5:21). Christ “bore our sins in His body” (1 Pet 2:24) and took the punishment in our place. God’s righteous standard approved of Jesus’ sacrifice as payment for all human sins. Hence, when every last transgression had been judged, Jesus said, “It is finished” (John 19:30). Salvation work was complete."[2]
     Some erroneously think salvation is offered to those who are worthy, who live a good life and please God through good works. The Bible does not teach this. The claim of Scripture is that “there are none righteous, not even one” (Rom 3:10), “for all have sinned and fall short of the glory of God” (Rom 3:23). Sin is anything that is contrary to the holy character of God. The Bible teaches that everyone is a sinner (1 Ki 8:46; Prov 20:9; Eccl 7:20; Isa 53:6; 64:6; Jer 17:9; Mark 7:20-23; Rom 3:9-23; 7:18-21; Gal 3:22; Eph 2:1-3; 1 John 1:8-10). Sin separates us from God and renders us helpless to save ourselves (Isa 59:2; Rom 5:6-10; Eph 2:1-3). Lightner states, “Man’s need of salvation is occasioned by his sin and God’s estimate of him. Since it is God who must be pleased, it does not matter what man thinks of himself or how he proposes to be acceptable to God. What really matters is what God thinks, what he has done to save man, and what he expects, and in fact, demands of man.”[3] When the subject of sin is studied, it results in a basic threefold classification that we are sinners in Adam (Psa 51:5; Rom 5:12, 19; 1 Cor 15:21-22), sinners by nature (Rom 7:14-25; Gal 5:17), and sinners by choice (Jam 1:14-15).
     To be sinners in Adam means his original sin, the sin that was committed in the garden of Eden, is transmitted to all his descendants (Gen 2:16-17; 3:1-24). Adam is the head of the human race. When Adam sinned, we all sinned with him. His fallen position is our fallen position. His guilt is our guilt. Adam’s sin is imputed to all his offspring, for “through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned” (Rom 5:12; cf., 1 Cor 15:21-22). David wrote, “I was brought forth in iniquity, and in sin my mother conceived me” (Psa 51:5). Concerning this verse, Allen Ross states, David “was affirming that from the very beginning of his existence there had never been a time that he had not been in a sinful state—he was human after all. The verse does not mean that a little baby is a wicked sinner; but it does mean that everyone who is born is born in a state or condition of sin, and that state unchecked will naturally lead to acts of sin.”[4] Being born in Adam means we are born with a sinful nature. Ryrie notes, “Adam’s original sin produced that moral corruption of nature that was transmitted by inheritance to each succeeding generation.”[5] The sin nature is resident in every person; both saved and unsaved, and is the source of internal temptation. Warren Wiersbe states, “The flesh refers to that fallen nature that we were born with, that wants to control the body and the mind and make us disobey God.”[6] Since the fall of Adam, every person is born with a sin nature, and it is this nature that internally motivates us to rebel against all legitimate forms of authority, both human and divine. When we yield to temptation, we produce personal sin, which is any thought, word, or action that is contrary to the holy character of God. James wrote, “each one is tempted when he is carried away and enticed by his own lust. Then when lust has conceived, it gives birth to sin” (Jam 1:14-15a).
Dr. Steven R. Cook
 
[2] R. B. Thieme, Jr. “Salvation”,  Thieme’s Bible Doctrine Dictionary, (Houston, TX., R. B. Thieme, Jr., Bible Ministries, 2022), 232.
[3] Robert P. Lightner, Handbook of Evangelical Theology: A Historical, Biblical, and Contemporary Survey and Review (Grand Rapids, MI: Kregel Publications, 1995), 189.
[4] Allen P. Ross, A Commentary on the Psalms 1–89: Commentary, vol. 2, Kregel Exegetical Library (Grand Rapids, MI: Kregel Academic, 2011–2013), 187.
[5] Charles Caldwell Ryrie, Basic Theology, 252.
[6] Warren Wiersbe, The Bible Exposition Commentary: New Testament, Vol. 2 (Colorado Springs, Col., Victor Publishing, 2001), 18.

Soteriology Lesson 1 - Introduction

Introduction to Soteriology
     Soteriology is the study of salvation. The word soteriology is derived from the Greek words soter, which means savior, and logos, which means a word about, or the study of something. The word salvation is used throughout the Bible of physical deliverance as well as spiritual deliverance. It means one is saved from a real harm or danger, and rescued to a safe place. Salvation in all forms is necessary because of our weakness and inability to help ourselves in a dangerous situation. According to Lewis S. Chafer, “With respect to the meaning of the word salvation, the Old and New Testaments are much alike. The word communicates the thought of deliverance, safety, preservation, soundness, restoration, and healing; but though so wide a range of human experience is expressed by the word salvation, its specific, major use is to denote a work of God in behalf of man.”[1] And McChesney adds:
"In the OT the term refers to various forms of deliverance, both temporal and spiritual. God delivers His people from their enemies and from the snares of the wicked (see Psa 37:40; 59:2; 106:4). He also saves by granting forgiveness of sins, answers to prayer, joy, and peace (Psa 79:9; 69:13; 51:12)…In the NT salvation is regarded almost exclusively as from the power and dominion of sin. And of this Jesus Christ is the author (see Matt 1:21; Acts 4:12; Heb 2:10; 5:9)."[2]
     The most notable act of salvation in the OT was Yahweh’s deliverance of Israel from the Egyptian army that was marching against them. Moses told his people, “Do not fear! Stand by and see the salvation of the LORD which He will accomplish for you today” (Ex 14:13). The salvation was entirely of the Lord, as Moses said, “The LORD will fight for you while you keep silent” (Ex 14:14). This was a physical deliverance from a military attack. In the NT, we observe Peter being delivered from a physical drowning when he cried out to Jesus, saying, “Lord, save me!” (Matt 14:30). As Peter was sinking into the water, he was not asking for forgiveness of sins and the gift of eternal life. He was asking to be delivered from physical drowning. We’re told “Jesus stretched out His hand and took hold of him” (Matt 14:31) and brought him safely into the boat. Thus, Peter was physically saved from harm.
     As Christians, when we think of salvation, it most often pertains to our spiritual deliverance from the lake of fire in which we are eternally separated from God, to which all humanity is destined unless we turn to Christ and are rescued. John tells us, “if anyone’s name was not found written in the book of life, he was thrown into the lake of fire” (Rev 20:15). Spiritual salvation is the most important kind of salvation mentioned in the Bible, for it matters little if one is rescued a thousand times from physical danger, but ultimately fails to receive deliverance from the danger of hell. God loves everyone and is “not wishing for any to perish but for all to come to repentance” (2 Pet 3:9). And He has made a way for lost sinners to be saved from hell and brought to heaven, and this through His Son, Jesus, for “there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved” (Acts 4:12). Charles Ryrie notes:
"The Bible indicates at least three reasons that God wanted to save sinners. (1) This was the greatest and most concrete demonstration of the love of God. His good gifts in nature and through His providential care (great as they are) do not hold a candle to the gift of His Son to be our Savior. John 3:16 reminds us that His love was shown in His gift, and Romans 5:8 says that God proved conclusively that He loved us by the death of Christ. (2) Salvation also gives God a display of His grace throughout all eternity (Eph 2:7). Each saved person will be a special trophy of God’s grace forever. Only redeemed human beings can provide this display. (3) God also wanted a people who would do good works in this life and thus give the world a glimpse, albeit imperfect, of God who is good (Eph 2:10). Without the salvation Christ provided, these things would not be possible."[3]
     God’s love for lost humanity is what motivated Him to act. Scripture reveals, “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life” (John 3:16). And, “By this the love of God was manifested in us, that God has sent His only begotten Son into the world so that we might live through Him. In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins” (1 John 4:9-10). And, “God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Rom 5:8). Chafer states, “The greatest of all motives which actuates God in the exercise of His saving grace is the satisfying of His own infinite love for those ruined by sin. In this may be seen the truth that the salvation of a soul means infinitely more to God than it could ever mean to the one who is saved.”[4]
     God saves us because we are lost in sin and helpless to save ourselves. If we could save ourselves, then the death of Christ would have been unnecessary. But we cannot save ourselves, as our sin renders us helpless before God. According to Norman Geisler, “Sin is the precondition for salvation; salvation isn’t necessary unless there are sinners in need of being saved. As to the origin of salvation, there is universal agreement among orthodox theologians: God is the author of our salvation, for whereas human sin originated with human beings on earth, salvation originated with God in heaven.”[5] A weak understanding of God’s work in salvation will produce a weak gospel, one that tends to emphasize human good and man’s ability to save himself, or to participate in that salvation. When we understand the total depravity of all mankind, and that we are totally lost and unable to save ourselves, only then does the work of God through Christ come into its full glory, and love and grace become so pronounced, that lost sinners realize their utterly helpless condition, and turn to Christ alone for that salvation which cannot be secured by any other means. According to Robert Lightner, “The Bible is explicit about the condition of all who have not been born again. They are lost (Luke 19:10), condemned (John 3:18), under God’s wrath (John 3:36), dead in trespasses and sin (Eph 2:1), having no hope, and without God in the world (Eph 2:12), and unrighteous (Rom 1:19-32).”[6]
     The price of our salvation was very costly to God. It cost Him His Son, Who came into the world and took upon Himself humanity (Matt 1:1, 18; Luke 1:26-38; John 1:1, 14), lived a sinless life (2 Cor 5:21; Heb 4:15; 1 Pet 2:22; 1 John 3:5), willingly went to the cross and bore our sin (Isa 53:4-11; John 10:17-18; 1 Pet 2:24), was buried and raised again on the third day (Luke 24:46; 1 Cor 15:3-4), never to die again (Rom 6:9). Jesus paid our sin debt in full (Rom 6:10; Heb 9:28; 10:12, 14), and now salvation is offered as a free gift to all who will accept it by faith alone in Christ alone. Lightner states, “Salvation is the most wonderful gift in all the world. To be saved, or born again, is to be translated from the kingdom of darkness into the kingdom of God’s dear Son (Col 1:13). It is to be made acceptable before God. His salvation is complete and without cost to the sinner. The total price has been paid. The work is finished!”[7]Those who have trusted Christ as Savior are “justified as a gift by His grace through the redemption which is in Christ Jesus” (Rom 3:24).
     It’s important to understand that Christ died for only one kind of person: the lost sinner who stands condemned before a holy and righteous God. If we don’t see ourselves from the divine perspective, as lost and in need of a Savior, then Christ and His work on the cross will be rejected. The cross is God’s righteous solution to the problem of sin, as well as His greatest display of love toward sinners. At the cross, God judged our sin as His righteousness required, and pardons the sinner as His love desires. To understand the cross of Christ is to understand the heart of God toward a fallen world He wants to save.
 
[1] Lewis Sperry Chafer, Systematic Theology, vol. 3 (Grand Rapids, MI: Kregel Publications, 1993), 5.
[2] E. McChesney, “Salvation,” ed. Merrill F. Unger and R.K. Harrison, The New Unger’s Bible Dictionary (Chicago: Moody Press, 1988), 1114.
[3] Charles Caldwell Ryrie, Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth (Chicago, IL: Moody Press, 1999), 318–320.
[4] Lewis Sperry Chafer, Systematic Theology, vol. 3, 7.
[5] Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation (Minneapolis, MN: Bethany House Publishers, 2004), 181.
[6] Robert P. Lightner, Handbook of Evangelical Theology: A Historical, Biblical, and Contemporary Survey and Review (Grand Rapids, MI: Kregel Publications, 1995), 188.
[7] Ibid., 185.

Acts 5:33-42 - Rejoicing When Suffering

Introduction
     Luke had previously revealed the persecution of the apostles at the hand of the Sanhedrin (Acts 5:17-18), and how God had supernaturally rescued them from jail so they could continue to preach about Jesus (Acts 5:19-20). Afterwards, the Sanhedrin gathered together and had the apostles arrested a second time in order to question them (Acts 5:21-27). After being reminded that they were commanded to stop preaching in Jesus’ name (Acts 5:28), Peter stated they were under divine orders and said, “We must obey God rather than men” (Acts 5:29). Peter proceeded to share the gospel, saying, “The God of our fathers raised up Jesus, whom you had put to death by hanging Him on a cross” (Acts 5:30), revealing that God had exalted Jesus to His right hand (Acts 5:31), and that the apostles were witnesses of these things (Acts 5:32). Luke recorded the response of the Sanhedrin and the apostles in the following verses.
Text
     Recording the hostility of the Sanhedrin, Luke wrote, “But when they heard this, they were cut to the quick and intended to kill them” (Acts 5:33). Here we see the wicked hearts of the Sanhedrin—at least a portion of them—as they wanted to murder the apostles as they had murdered Jesus. But the Sanhedrin was a divided group. Josephus said of the Pharisees and Sadducees, “The Pharisees are friendly to one another, and are for the exercise of friendliness and concern for the public. But the behavior of the Sadducees one towards another is in some degree wild; and their conversation with those that are of their own party is as barbarous as if they were strangers to them.”[1]
     Being a divided group, Luke informs us about one of their esteemed members, saying, “But a Pharisee named Gamaliel, a teacher of the Law, respected by all the people, stood up in the Council and gave orders to put the men outside for a short time” (Acts 5:33-34). Gamaliel was a prominent leader in Israel at this time, and he was also the teacher of Saul, who later became Paul (Acts 22:3). Whereas earlier the high priest had “rose up” in defiance of the apostles (Acts 5:17), here Gamaliel “stood up” against some in his own party and argued for moderation (Acts 5:34). In a calm manner, Gamaliel asked that the apostles be put out “for a short time”, which indicated his confidence that it would not take long for him to argue his case. Luke records the words of Gamaliel as follows:
And he said to them, “Men of Israel, take care what you propose to do with these men. 36 For some time ago Theudas rose up, claiming to be somebody, and a group of about four hundred men joined up with him. But he was killed, and all who followed him were dispersed and came to nothing. 37 After this man, Judas of Galilee rose up in the days of the census and drew away some people after him; he too perished, and all those who followed him were scattered” (Acts 5:35-37)
     Modern historians do not know anything about Theudas mentioned here by Gamaliel. Josephus mentioned a Theudas in his writings, but that was a different man who lived decades later. Gamaliel’s mentioning two men, Theudas and Judas, was to present historical precedents for men who rose up within the Jewish community and had followers, but who failed in their efforts. Both of these men “came to nothing” and “were scattered” among the people. Charles Swindoll states:
"Beginning with a short history of other failed movements, he reminded the men that their noninterference policy had served them well in the past. As each would-be messiah or populist movement had surfaced, the Sanhedrin had refused to lend its support for fear of Rome’s wrath. But they had also avoided taking sides with Rome to avoid angering the people. In each case, the deceptive leader was killed, his movement fell apart, and the crisis passed without the Sanhedrin’s involvement (Acts 5:35–37)."[2]
     Warren Wiersbe notes, “In spite of the fact that Gamaliel tried to use cool logic rather than overheated emotions, his approach was still wrong. To begin with, he automatically classified Jesus with two rebels, which means he had already rejected the evidence. To him, this ‘Jesus of Nazareth’ was just another zealous Jew, trying to set the nation free from Rome.”[3]
     Gamaliel argued for a response of noninterference, saying, “So in the present case, I say to you, stay away from these men and let them alone, for if this plan or action is of men, it will be overthrown; 39 but if it is of God, you will not be able to overthrow them; or else you may even be found fighting against God” (Acts 5:38-39). Here was an argument for moderation and not hostility. It could be that God was working through this religious non-Christian to mitigate the hostility that was put forth. According to Thomas Constable:
"Gamaliel’s point was that if God was not behind the apostles, their influence would peter out in time. Obviously Gamaliel believed that this was the case, or else he would likely have become a Christian. He offered the theoretical option that if the apostles were of God, the Sanhedrin would find itself in the terrible position of fighting against God by opposing them. Obviously Gamaliel believed in the sovereignty of God. He advised his brethren to wait and see. He did not believe that the apostles presented as serious a threat to the leaders of Judaism as the Sadducees believed they did."[4] 
     Apparently, Gamaliel’s rational response was received by the Sanhedrin, as Luke records, “They took his advice; and after calling the apostles in, they flogged them and ordered them not to speak in the name of Jesus, and then released them” (Acts 5:40). Though the majority in the Sanhedrin backed off from killing the apostles, they still wanted their pound of flesh, so they ordered them to be whipped and commanded them not to preach any more in the name of Jesus. There was legal precedent under the Mosaic Law that permitted the flogging of a wicked person (Deut 25:2-3). Of course, this was an incorrect application and was unjustly applied. The flogging usually required the victim to be stripped of his shirt and be placed in a kneeling position, whipped both on the chest and back, with one whip on the chest for every two whips on the back.
     Though Gamaliel represented a portion of the Pharisees, apparently they did not all share his view on non-involvement. Later, we will learn about another Pharisee named Saul of Tarsus who took a different view than that of Gamaliel, and rather than live in peace with the early Christians, sought to exterminate them (Acts 8:1, 3; 9:1-2). This shows that there was not always agreement within the parties. Though Gamaliel seemed to advocate neutrality, he was actually against Jesus, Who said, “He who is not with Me is against Me; and he who does not gather with Me scatters” (Matt 12:30). Jesus had previously prophesied this persecution would happen (Matt 10:17; 23:34; Mark 13:9).
     Luke records the faith response of the apostles, saying, “So they went on their way from the presence of the Council, rejoicing that they had been considered worthy to suffer shame for His name” (Acts 5:41). Here was a faith response as they were able to frame their suffering from a biblical perspective. Scripture reveals that those who wish to live righteously will suffer persecution (Matt 5:10-12; Phil 1:29; 2 Tim 3:12). Part of the reason for their rejoicing was because they knew God was working through them to bring others to salvation. Furthermore, Christians are called to the very difficult task of not retaliating when attacked. We are to obey the words of Jesus, who tells us to “love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you” (Luke 6:27-28). It is okay to hurt, but not to hate. Operating from divine viewpoint, we walk by faith and trust God to handle the injustice, knowing He is the “Judge of all the earth” (Gen 18:25) and that “it is just for God to repay with affliction those who afflict you” (2 Th 1:6), as God states, “Vengeance is Mine, I will repay” (Rom 12:19b). In this way, we follow the example set by Jesus, who, “while being reviled, He did not revile in return; and while suffering, He uttered no threats, but kept entrusting Himself to Him who judges righteously” (1 Pet 2:23).
     And the apostles continued to follow Jesus’ directive to preach, as Luke tells us, “And every day, in the temple and from house to house, they kept right on teaching and preaching Jesus as the Christ” (Acts 5:42). The courage of the disciples was evident, considering their prior hiding during Jesus’ trial and crucifixion. What happened? Where did their courage come from? First, they had seen what the afterlife was like, having beheld Jesus in His resurrection body over many days. Second, the Holy Spirit had fallen on them and empowered them to be witnesses for Jesus. Third, they had Jesus’ promise that He was directing them and was with them, saying, “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age” (Matt 28:19-20). To be encouraged is to receive courage from an outside source. To know that God is with us, for us, and will sustain us in our trials, is to be encouraged to do His will, trusting He will guide and strengthen us along the way, no matter the hardships of life.
Present Application
     God has rescued His people on many occasions (Heb 11:32-35a), but the record of Scripture is that there are numerous times in which He has chosen to permit them to face persecution, even to the point of death (Heb 11:35b-40). Whether rescued from harm or delivered to persecution and death, God always provides grace to the believer who lives by faith in the midst of adversity (Dan 3:16-18; Psa 23; Isa 26:3; ; 2 Cor 12:7-10; Phil 4:6-8). Rejoicing in the midst of suffering is a sign of faith under pressure (Acts 5:40-41; 16:22-25; Rom 5:3-5; Jam 1:2-4). It’s also a sign of spiritual maturity, as the advancing Christian disciplines his/her mind to look to the Lord and His Word rather than people, the world, or the circumstances of this life (Prov 3:5-6; Isa 26:3; 2 Cor 10:3-5; Phil 4:6-8; Col 3:1-2)
     Paul wrote, “we exult in our tribulations, knowing that tribulation brings about perseverance; 4 and perseverance, proven character; and proven character, hope; 5 and hope does not disappoint, because the love of God has been poured out within our hearts through the Holy Spirit who was given to us” (Rom 5:3-5). And James wrote, “Consider it all joy, my brethren, when you encounter various trials, [5] knowing that the testing of your faith produces endurance. 4 And let endurance have its perfect result, so that you may be mature and complete, lacking in nothing” (Jam 1:2-4). Exulting in tribulations and counting it all joy when we encounter various trials is a discipline of the mind and will, in which “we are taking every thought captive to the obedience of Christ” (2 Cor 10:5). Warren Wiersbe states:
"Our values determine our evaluations. If we value comfort more than character, then trials will upset us. If we value the material and physical more than the spiritual, we will not be able to “count it all joy.” If we live only for the present and forget the future, then trials will make us bitter, not better. Job had the right outlook when he said, “But He knows the way that I take: when He hath tried me, I shall come forth as gold” (Job 23:10). So, when trials come, immediately give thanks to the Lord and adopt a joyful attitude. Do not pretend; do not try self-hypnosis; simply look at trials through the eyes of faith. Outlook determines outcome; to end with joy, begin with joy."[6]
     Weakness is a blessing if it teaches us to look to God more and to ourselves less. And we cease to be the victim when we see suffering as divinely purposeful. This is not always easy, but the alternative to faith is fear, and fear brings mental slavery to the circumstances of life. It is true that God desires to bless us; and of course, we enjoy this. Jesus said, “I came that they may have life, and have it abundantly” (John 10:10b). But it’s also God’s will to advance us spiritually, and this means He will send trials that are intended to burn away the dross of weak character and refine those golden qualities He wants to see in us. We trust that when God turns up the heat, He also keeps His hand on the thermostat, regulating the temperature. And when we desire and pursue spiritual maturity as an important goal in our Christian life, then we can become content and rejoice in the hardships, because we know God controls them and sends them our way for our good. This is done by faith, not feelings.
     If we’re not careful, we can easily fall into a pattern of complaining, and this can prove harmful, not only to us, but those around us, for our lives influence others, for better or worse. Scripture states, “Do all things without complaining or arguing” (Phil 2:14). That’s a big order. How do we do this? By an act of faith; that’s how. Though the pressure can be great at times, we must consciously make the choice not to complain; instead, we must choose to “Rejoice always; pray without ceasing; and in everything give thanks; for this is God’s will for you in Christ Jesus” (1 Th 5:16-18). These divine expectations appear elsewhere in Scripture, as we are called to “Rejoice in the Lord always” (Phil 4:4a), “Devote yourselves to prayer” (Col 4:2a), and “Give thanks always for all things” (Eph 5:20a).
     These commands are relatively easy to accomplish when life is good, and we should certainly praise God for His many blessings. But what about those times when life is difficult; such as when we’ve lost our health, work is overly stressful, or we’re experiencing unjust persecution? Are we to rejoice, pray, and give thanks even during those times? Yes! Especially during those times. It’s in difficult moments that we need to operate by faith, not feelings. In fact, feelings can work against us when we’re experiencing difficulty. When feelings rise up, faith must rise higher. As we commit to obeying the Word, our feelings will eventually get in line. It’s only when we understand and obey these commands by faith that we rise above our difficult circumstances. Though we aren’t physically removed from the hardship, mentally we’re lifted above it and experience a joy that is free from it. Jesus said, “Blessed are you when people insult you and persecute you, and falsely say all kinds of evil against you because of Me. Rejoice and be glad, for your reward in heaven is great; for in the same way they persecuted the prophets who were before you” (Matt 5:11-12). This is exactly what the apostles did when they were persecuted and flogged, for Luke tells us, “So they went on their way from the presence of the Council, rejoicing that they had been considered worthy to suffer shame for His name” (Acts 5:41). And when Paul and Silas had been beaten and thrown into jail (Acts 16:22-24), we’re told they “were praying and singing hymns of praise to God, and the prisoners were listening to them” (Act 16:25). Elsewhere, Paul wrote, “we exult in our tribulations” (Rom 5:3a), and “I rejoice in my sufferings” (Col 1:24). One of the reasons we can rejoice in suffering is because we know God is using it to develop our character in order to mature us spiritually. God sometimes uses the furnace of affliction to burn away the dross of weak character and to refine those golden qualities He wants to see in us. As Christians operating on divine viewpoint, it’s our responsibility to live by faith when the trials come.
     This may seem impossible to do, especially if we’re accustomed to living by our feelings and reacting to circumstances. However, living by faith is possible, and is the only way Scripture can be obeyed, especially in difficult circumstances. Living by faith is liberating, because it frees us from the tyranny of difficult circumstances over which we have no control, and from the knee-jerk reaction of hurt feelings that naturally rise up in such situations. If we stay the course of learning God’s Word and living by faith, we will reach a place in our spiritual development where His Word becomes more real than our circumstances and feelings. This is the place of freedom and joy, as long as we remain there. 
Dr. Steven R. Cook
 
[1] Flavius Josephus and William Whiston, The Works of Josephus: Complete and Unabridged (Peabody: Hendrickson, 1987), 608.
[2] Charles R. Swindoll, Acts, Swindoll’s Living Insights New Testament Commentary (Carol Stream, IL: Tyndale House Publishers, Inc., 2016), 108–109.
[3] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1 (Wheaton, IL: Victor Books, 1996), 426.
[4] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Ac 5:38.
[5] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2, 338.
[6] Ibid., 338.

Acts 5:12-16 - Signs and Wonders in the Early Church

Introduction
     Luke, having presented the ideal Christians, who were loving, selfless, and giving (Acts 4:32-37), in contrast with those who were carnal (Acts 5:1-11), now offers a summary statement that describes the growth of the church over the first few months (Acts 5:12-16). In defiance of the Sanhedrin’s command not to preach, the apostles continued to proclaim Jesus and His resurrection to those who would listen. Being entirely Jewish believers, they gathered at the temple in an area known as the portico of Solomon, the place where Peter and John had previously been arrested.
     The ongoing preaching of Jesus and His resurrection, the miracles being performed through the apostles, and the growing number of new believers, concerned the members of the Sanhedrin and, no doubt, threatened their positions and perceived authority. The initial healing of the lame man triggered their concerns (Acts 3:1-10; 4:1-3), and in this pericope Luke will inform us about many others who were healed (Acts 5:12-16).
Text
     This section opens with the statement, “At the hands of the apostles many signs and wonders were taking place among the people; and they were all with one accord in Solomon’s portico” (Acts 5:12). This action by the apostles was in direct defiance of the Sanhedrin, who had “commanded them not to speak or teach at all in the name of Jesus” (Acts 4:18). God was working through His apostles to perform signs and wonders (σημεῖα καὶ τέρατα semeia kai terata) (Acts 5:12). The term sign (σημεῖον semeion) appears thirteen times in Acts (Acts 2:19, 22, 43; 4:16, 22, 30; 5:12; 6:8; 7:36; 8:6, 13; 14:3; 15:12) and denotes “a miracle of divine origin, performed by God himself, by Christ, or by men of God.”[1] The noun wonders (τέρας teras) appears 9 times in Acts (Acts 2:19, 22, 43; 4:30; 5:12; 6:8; 7:36; 14:3; 15:12), only in connection with a sign (σημεῖον semeion), and refers to “something that astounds.”[2] The purpose of the signs and wonders was to harness the attention of the witness. Whereas a sign demonstrated a supernatural occurrence, the wonder represents the human response. And these signs and wonders were taking place publicly “among the people” and in “Solomon’s portico.” Furthermore, they were not intended to be an end in themselves, but to point people to Jesus for salvation.
     We must remember that Satan empowers his false prophets to perform miracles in order to deceive. When Moses was executing God’s plagues upon Egypt, it is recorded that three times “the magicians of Egypt did the same with their secret arts” (Exo 7:10-11; cf., 7:21-22; 8:6-7). Moses warned the Israelites who were about to enter the land that they should guard themselves against false prophets and dreamers of dreams who arise and give them a “sign or wonder” and then seek to lead them away from God (Deut 13:1-4). Jesus warned of future “false Christs and false prophets who will arise and will show great signs and wonders, so as to mislead, if possible, even the elect” (Matt 24:24). And Paul spoke of the coming Antichrist, “whose coming is in accord with the activity of Satan, with all power and signs and false wonders, and with all the deception of wickedness for those who perish, because they did not receive the love of the truth so as to be saved” (2 Th 2:9-10). Those who know God’s Word and live by it will guard themselves against the deceiving power of false miracle workers.
     Luke continues his report, saying, “But none of the rest dared to associate with them; however, the people held them in high esteem” (Acts 5:13). Why were some reluctant to associate with the apostles? It’s possible they were afraid because of what happened to Ananias and Sapphira who lied to the Holy Spirit (Acts 5:1-11). It could also be they were concerned about being arrested and mistreated by the religious authorities, as Peter and John had been (Acts 4:1-3). The passage does not give us a reason, only that some held their distance. I tend to think these were believers, as they held the apostles in “high esteem.”
     Such distancing of believers is not unheard of in Scripture. Elsewhere, there were some people who believed in Christ as Savior, but lacked the moral courage to confess Him openly. In the Gospel of John, we’re told, “many even of the rulers believed in Him, but because of the Pharisees they were not confessing Him, for fear that they would be put out of the synagogue” (John 12:42). Of course, there we’re given the reason, as “they loved the approval of men rather than the approval of God” (John 12:43). We also read about Joseph of Arimathea, who was “a disciple of Jesus, but a secret one for fear of the Jews” (John 19:38). One could argue that Peter was hiding from persecution when he denied the Lord three times (Matt 26:33-35, 69-75).   
     Throughout Scripture, hiding from persecution was not necessarily wrong. By faith, Moses’ parents hid him from Pharaoh (Ex 2:1-2). The writer of Hebrews comments on this act, saying, “By faith Moses, when he was born, was hidden for three months by his parents, because they saw he was a beautiful child; and they were not afraid of the king’s edict” (Heb 11:23). By faith, Rahab protected the two spies that came to her house, for “she had brought them up to the roof and hidden them in the stalks of flax which she had laid in order on the roof” (Josh 2:6; cf. Heb 11:31). When David was being persecuted by King Saul, Jonathan told David, “Saul my father is seeking to put you to death. Now therefore, please be on guard in the morning, and stay in a secret place and hide yourself” (1 Sam 19:2). During the days of Elijah, “when Jezebel destroyed the prophets of the LORD, Obadiah took a hundred prophets and hid them by fifties in a cave, and provided them with bread and water” (1 Ki 18:4). These were true prophets, for a false prophet would not have been afraid of the public hostility of Ahab and Jezebel. It is recorded that Jesus “hid Himself” (κρύπτω krupto) from an attack by the Jewish leadership (John 8:59). Certainly there was no sin in Jesus’ action. There was another time when Jesus “hid Himself” (κρύπτω krupto), though the text does not say why (John 12:36). 
     Luke tells us the church was growing numerically, saying, “And all the more believers in the Lord, multitudes of men and women, were constantly added to their number” (Acts 5:14). Previously, Luke mentioned three thousand (Acts 2:41), and five thousand (Acts 4:4) who had believed in Jesus. Here, he simply states, “multitudes of men and women” were being added. Jesus, prior to His death, burial, and resurrection, had explained to His apostles, “I will build My church” (Matt 16:18). What we witness in Acts is the work of the Lord Jesus through His obedient apostles. Those who came to faith in Christ are now in heaven, partly because of the work of the Lord’s servants who were willing to do His will.
     Luke continues his summary report by telling us that many were coming to the apostles “to such an extent that they even carried the sick out into the streets and laid them on cots and pallets, so that when Peter came by at least his shadow might fall on any one of them” (Acts 5:15). Here was faith. The apostles were God’s conduits of truth and grace, and those who came near them, even as close as a shadow, could taste the Lord’s goodness. Here was blessing by association.
     It is only natural that people who were sick, or knew someone who was sick, would want to bring them for healing. And there were many who came. So many that there was no room at the temple, so they “carried the sick out into the streets and laid them on cots and pallets.” Were there people being healed who did not come to faith in Christ? That’s possible. We know Jesus healed many and fed thousands, and it’s likely that not everyone who was blessed by Him ultimately turned to Him in faith. Though this verse does not say people were healed as Peter’s shadow fell on them, then next verse answers it by revealing that those who came were “all being healed” (Acts 5:16). According to Earl Radmacher, “In the ancient world many people believed that a person’s shadow could possess magical healing powers. The people referred to in this verse were not necessarily Christians, but those who believed that Peter, as an advocate of a new religion, had magical powers. The people imposed their superstitions upon this new faith.”[3]This is not surprising, for even if they were believers, human viewpoint and pagan superstitions are not automatically expunged from the mind and replaced with divine viewpoint. Such renovation of the mind occurs in phase two of salvation as the believer studies God’s Word and learns to operate by it (Rom 12:1-2; 2 Tim 2:15; 1 Pet 2:2; Jam 1:22). What we observe in this passage is that God graciously healed people, even those whose theology was somewhat questionable.
     Not only were people in Jerusalem bringing their sick loved ones, but “Also the people from the cities in the vicinity of Jerusalem were coming together, bringing people who were sick or afflicted with unclean spirits, and they were all being healed” (Acts 5:16). This is reminiscent of Jesus’ ministry where multitudes were coming to Him for healing, and they were not disappointed. Mark records:
"When they had crossed over they came to land at Gennesaret, and moored to the shore. When they got out of the boat, immediately the people recognized Him, and ran about that whole country and began to carry here and there on their pallets those who were sick, to the place they heard He was. Wherever He entered villages, or cities, or countryside, they were laying the sick in the market places, and imploring Him that they might just touch the fringe of His cloak; and as many as touched it were being cured." (Mark 6:53-56)
     Luke tells us later in Acts about God working through the apostle Paul in miraculous ways, saying, “God was performing extraordinary miracles by the hands of Paul, so that handkerchiefs or aprons were even carried from his body to the sick, and the diseases left them and the evil spirits went out” (Acts 19:11-12). According to Warren Wiersbe:
"It is significant that all of these people were healed. There were no failures and nobody was sent away because he or she “did not have faith to be healed.” These were days of mighty power when God was speaking to Israel and telling them that Jesus of Nazareth was indeed their Messiah and Savior. “For the Jews require a sign” (1 Cor. 1:22), and God gave signs to them. The important thing was not the healing of the afflicted, but the winning of lost souls, as multitudes were added to the fellowship. The Spirit gave them power for wonders and power for witness (Acts 1:8), for miracles apart from God’s Word cannot save the lost."[4]
     These miracles were a sign of a dispensational shift. We saw God perform signs and wonders when calling His people out of Egypt, when Elijah and Elisha began a new era of prophets, when Jesus offered His kingdom, and now through the apostles at the beginning of the church age.
Is God producing signs and wonders through apostles today?
     To be an apostle necessitated seeing the risen Christ (1 Cor 9:1), which no one can honestly claim today. Paul told the Christians at Corinth, “The signs of a true apostle were performed among you with all perseverance, by signs and wonders and miracles” (2 Co 12:12). If there were true apostles today, one would expect to see the kind and volume of miracles performed by those in the early church. But there are none, because there are none. According to Warren Wiersbe:
"One of the qualifications for an apostle was that he had seen the risen Christ (Acts 1:22; 1 Cor 9:1); and, since nobody can claim that experience today, there are no apostles in the church. The Apostles and prophets laid the foundation for the church (Eph 2:20), and the pastors, teachers, and evangelists are building on it. If there are no apostles, there can be no “signs of an apostle” as are found in the Book of Acts (2 Cor 12:12)…This certainly does not mean that God is limited and can no longer perform miracles for His people! But it does mean that the need for confirming miracles has passed away. We now have the completed Word of God and we test teachers by their message, not by miracles (1 John 2:18–29; 4:1–6). And we must keep in mind that Satan is a counterfeiter and well able to deceive the unwary. In the Old Testament, any prophet who performed miracles but, at the same time, led the people away from God’s Word, was considered a false prophet and was killed (Deut 13). The important thing was not the miracles, but whether his message was true to the Word of God."[5] 
     It is true that God still heals and performs miracles today, but not as a means of confirming an apostle, as was the case in the early church. It seems that the powers of an apostle phased out during the first century while the apostles were alive. Paul mentions his friend, Trophimus, whom he “left sick at Miletus” (2 Tim 4:20). And Paul could not heal himself of his “thorn in the flesh” (2 Cor 12:7-10). The important thing to look for is not signs and wonders, but the accurate teaching of God’s Word, which can lead people to salvation by faith in Jesus (1 Cor 15:3-4), and help them advance to spiritual maturity (Heb 6:1).
 
[1] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 920.
[2] Ibid., 999.
[3] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1375.
[4] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1 (Wheaton, IL: Victor Books, 1996), 424.
[5] Ibid., 423.

Deuteronomy 34:1-12 - The Death of Moses

Introduction
     For thirty three chapters, Moses has been speaking to his people, Israel, and informing them about their special God who is unique (Deut 4:35, 39; Isa 45:5-6), His love for them (Deut 7:7-9; 10:15-19), their liberation from slavery (Deut 5:6; 15:15), God’s calling them into a special relationship with Him (Lev 11:45), and His directives that would set them above the nations of the world and bring His blessing if they obey (Deut 11:26-28; 30:15-20). Those who love Him will follow His directives (Deut 6:4-9). In this chapter, the voice of Moses falls silent, as God calls His servant home. According to Daniel Block:
"By this point in the drama, Moses has done all he could do to set his house in order. He has commissioned a successor (Deut 31:1-8, 23), provided a written transcript of his farewell pastoral sermons and arranged for the regular reading of this Torah in the future (Deut 31:9-13, 24-29), taught the people a national anthem (Deut 31:14-22, 30; 32:47), and pronounced his benediction on the tribes (Deut 33:1-29). All that remains is the report of his death and the people’s response to his passing."[1]
Text
     In this closing section, we observe Moses ascending Mount Nebo, where he will see the land of Canaan from a distance. We read, “Now Moses went up from the plains of Moab to Mount Nebo, to the top of Pisgah, which is opposite Jericho. And the LORD showed him all the land, Gilead as far as Dan, 2 and all Naphtali and the land of Ephraim and Manasseh, and all the land of Judah as far as the western sea, 3 and the Negev and the plain in the valley of Jericho, the city of palm trees, as far as Zoar” (Deut 34:1-3).
     Having walked the earth for 120 years, Moses was about to take his final journey, a walk from which he would not return, for he would soon die. And, as Moses ascended the mountain, he would have been able to look over his shoulder and see the Israelites’ camp below. Moses’ destination was “the top of Pisgah, which is opposite Jericho” (Deut 34:1b). And once on top of the mountain, “the LORD showed him all the land” of Canaan (Deut 34:1c). The words showed him translates the Hebrew verb רָאָה raah, which, in the hiphil form, means “to let someone see something, to show someone.”[2] Here we observe God’s permissive will, as He allowed Moses to see the land of Canaan, which He had promised to His people, Israel. Moses visually surveyed the land in a counter clockwise manner from north to south.
     Having observed all the land, “Then the LORD said to him, ‘This is the land which I swore to Abraham, Isaac, and Jacob, saying, ‘I will give it to your descendants’; I have let you see it with your eyes, but you shall not go over there’” (Deut 34:4). The land Moses saw was the very land God promised to Abraham (Gen 13:15; 17:8), Isaac (Gen 26:3), Jacob (Gen 28:13), and to their descendants as an everlasting possession (Gen 15:18; 24:7; Deut 1:8). Here we observe God’s active will, in which He, by His sovereign choice and omnipotent power, gives to His people. Though Israel would get to enter the land, God reminded Moses that he was not going to let him enter it, saying, “you shall not go over there” (Deut 34:4b; cf., Deut 3:27; 32:52). Though Moses would not set foot on the land, he would leave the world stage knowing he’d been employed by the Lord to get His people there.
Moses’ Epitaph
     What follows in the closing verses of the book of Deuteronomy was written by someone other than Moses, perhaps Joshua, to inform us about the details of Moses’ death. We are told, “So Moses the servant of the LORD died there in the land of Moab, according to the word of the LORD” (Deut 34:5). Moses was faithful to the end of his life. Even though Moses was under divine discipline and would not enter the land, he is still described as the “servant of the LORD” ( עֶֽבֶד־יְהוָ֛ה- ebed Yahweh), an honorable title held by others who submitted themselves to God and walked with Him (Josh 24:29; 2 Sam 3:18; Job 1:8; Isa 20:3). This title was formalized in the name Obadiah, which means servant of Yahweh. God had been with Moses throughout his ministry, and others saw the Lord was with him. Though Moses would die alone, away from others, he was not alone, for God was with Him to the end, to accompany His servant as he left this earth and entered heaven.
     After Moses died, the Lord took his limp, lifeless body, “And He buried him in the valley in the land of Moab, opposite Beth-peor; but no man knows his burial place to this day” (Deut 34:6). That God personally attended to the burial of Moses speaks of an intimacy and tenderness the Lord had for His prophet. God took Moses’ body from the mountain top and brought it down into “the valley in the land of Moab.” There are some things God does not want us to know (Deut 29:29), that He keeps hidden from us for His own reasons, and the burial place of Moses is one of them. This is one of the mysteries of the Bible. But why hide Moses’ body? The text does not say. It’s possible that God knew the idolatrous hearts of the Israelites and that they would venerate Moses’ grave as a holy place in itself. According to Charles Swindoll, “Moses is the only person in the Bible whom God personally buried. Did you know that? And then the Lord hid the tomb. Why did He do that? Because that grave would have become a second Mecca. They would still be beating a path up Nebo to this day, building shrines, selling popcorn and peanuts, offering all sorts of rides, maybe running a tram up there, with big banners announcing, ‘Moses’ burial place!’”[3]
     To add to the mystery around Moses’ death, Jude wrote about “Michael the archangel” who “disputed with the devil and argued about the body of Moses” (Jude 1:9a). Apparently Michael, the archangel, was somehow involved in Moses’ burial, and had a dispute with Satan over the body. Why Satan would want the body of Moses is not known, as Jude does not elaborate on the details. It’s possible Satan wanted to use Moses’ body for idolatrous purposes. Whatever the reason, God would not permit Satan to have his way. Here we observe God’s overruling will.
     We know that Moses’ spirit, at his death, went into the presence of the Lord, and later appeared with Elijah at the Mount of Transfiguration (Matt 17:1-3). Matthew wrote about the event, saying, “Jesus took with Him Peter and James and John his brother, and led them up on a high mountain by themselves” (Matt 17:1). And while they were on the mountain, Jesus “was transfigured before them; and His face shone like the sun, and His garments became as white as light” (Matt 17:2). And during the time of Jesus’ glorification, Matthew tells us, “And behold, Moses and Elijah appeared to them, talking with Him” (Matt 17:3). Though Moses’ body was still in a grave, his spirit was alive and well, and here, along with the spirit of Elijah, was interacting with Jesus. Warren Wiersbe informs us, “Moses did arrive in the Holy Land centuries later when he and Elijah joined Jesus in glory on the Mount of Transfiguration (Matt 17:1–3; Luke 9:28–31).”[4]
     The writer informs us that Moses did not die because of old age or infirmity, as he states, “Although Moses was one hundred and twenty years old when he died, his eye was not dim, nor his vigor abated” (Deut 34:7). Moses died because God put him to death. Within God’s divine plan, it was simply Moses’ time to die, so the Lord ended his life and brought his servant home. This occurred, in part, because it was God’s time to bring Israel into the land of Canaan, which the Lord had told Moses he would not see because of his disobedience in the wilderness (Num 20:1-12).
     Though Moses had died, God and His Word remained, and the people had all they needed for a life of success if they would follow Yahweh. Sadly, the book of Judges shows they did not stay true to the Lord, and even Moses’ grandson, “Jonathan, the son of Gershom, the son of Moses” (Judg 18:30; cf., Ex 2:21-22), would later turn away from the Lord and lead the people into idolatry (Judg 18:30-31). In this way, Jonathan was acting more like Aaron, his great uncle, than his grandfather, Moses, for Aaron had led the people into idolatry and the worship of the golden calf (Ex 32:1-6).
     And after Moses’ death and burial, we’re told, “So the sons of Israel wept for Moses in the plains of Moab thirty days; then the days of weeping and mourning for Moses came to an end” (Deut 34:8). The people of Israel—at least the second generation since the exodus—loved Moses and mourned his passing. They also mourned Aaron for thirty days as well (Num 20:29), which was longer than the customary seven days (cf., Gen 50:10).
     Switching focus to Joshua, the writer states, “Now Joshua the son of Nun was filled with the spirit of wisdom, for Moses had laid his hands on him; and the sons of Israel listened to him and did as the LORD had commanded Moses” (Deut 34:9). To have “the spirit of wisdom” meant Joshua had been divinely enabled to take up the leadership role and move forward, as God intended. Fortunately, the Israelites listened to Joshua and followed his directives. In this way, they “did as the LORD had commanded Moses” (Deut 34:9b).
     In closing out this book, we’re told, “Since that time no prophet has risen in Israel like Moses, whom the LORD knew face to face, 11 for all the signs and wonders which the LORD sent him to perform in the land of Egypt against Pharaoh, all his servants, and all his land, 12 and for all the mighty power and for all the great terror which Moses performed in the sight of all Israel” (Deut 34:10-12). As a prophet, Moses was in a class by himself because: 1) the Lord knew Moses face to face, 2) Moses had performed miraculous signs and wonders in Egypt, 3) the mighty power God worked through Moses in the sight of all Israel. According to Peter Craigie, “Moses was a prophet, but in his epitaph it is not his knowledge of God that is stressed, but rather the Lord’s knowledge of him. God had sought him out and appointed him to a particular task; over the years, the relationship had become intimate, so that to those Israelites who knew Moses, it was evident that his highest communion was with God.”[5]Warren Wiersbe adds, “Moses was faithful to walk with God, and he spoke to God as a man speaks to his friend (Ex 33:11; Num 12:7–8). The secret of his life wasn’t his own abilities—he claimed he had none—or even his education in Egypt (Acts 7:22), but his humble walk with the Lord. He spent time with God, he listened to God’s Word, and he followed God’s orders.”[6] And Daniel Block notes:
"The account of the death and burial of Moses on the mountain forces the reader to ask, “Now what?” The answer lies in the recognition that in the end, Israel’s fate is not in the hands of Moses. He is not the one who actually brought them out of Egypt and sustained them through the desert wanderings, and he will not complete the mission by delivering the Promised Land into their hands. The rest of the Scriptures are commentary not only on how Israel responded, but also on the fidelity of Yahweh, who will complete the present mission without Moses and who will patiently work with his people. Moses has merely been his mouthpiece, the interpreter of his great and gracious revelatory acts, whose aim was always to point his people to Yahweh their Redeemer."[7]
Summary
     In this closing section, we observe a brief account of Moses’ death and burial. Unlike other rulers throughout history, who have erected great memorials to themselves that others might remember them, Moses’ death is simple and without a monument. Moses was not concerned that people remember him, but that they remember the Lord, learn His Word, and follow His directives. Moses is remembered as God’s servant who was faithful to carry out his mission (Heb 3:5).
Present Application
     From Genesis to Revelation, God governs the lives of people and nations. People exist because God gives them life. David wrote, “Know that the LORD Himself is God; it is He who has made us, and not we ourselves” (Ps. 100:3). And God determines the duration of each person’s life, having final control over the day and cause of their death. The Lord states, “It is I who put to death and give life. I have wounded and it is I who heal, and there is no one who can deliver from My hand” (Deut 32:39). And Job said, “Like a flower he comes forth and withers. He also flees like a shadow and does not remain” (Job 14:2). And Hannah, in her stately prayer says, “The LORD kills and makes alive; He brings down to Sheol and raises up” (1 Sam 2:6).  People live and die as God decides, “for in Him we live and move and exist” (Acts 17:28).
     Furthermore, God controls the exact days of our life. David wrote, “in Your book were all written the days that were ordained for me, when as yet there was not one of them” (Ps. 139:16). The writer of Hebrews states, “it is appointed for men to die once and after this comes judgment” (Heb 9:27). The word appointed translates the Greek verb ἀπόκειμαι apokeimai, which means “it is certain, is destined.”[8] Apart from Enoch (Gen 5:24), Elijah (2 Ki 2:11), and the rapture generation (1 Cor 15:51-52; 1 Th 4:13-18), all humanity will face death. God brings His children to heaven by numerous means, and sometimes uses sickness, as He’d done with Elisha, who “became sick with the sickness of which he was to die” (2 Ki 13:14a). And we know that “Precious in the sight of the LORD is the death of His godly ones” (Psa 116:15). For believers who die, we are instantly transported into the presence of the Lord, for “to be absent from the body” means we are instantly “at home with the Lord” (2 Cor 5:8; cf., Phil 1:21-23). Our last breath here is followed by our first breath in heaven. And though the departing of a loved one leaves us with the sorrow of loss, we realize this is temporary, as we will see them again. David, who lost his son, said “I will go to him, but he will not return to me” (2 Sa 12:23). This is our hope as well, for we, as Christians, know our loved ones are in heaven, and that at a future time we will be reunited with them forever (1 Th 4:13-17). At the time of the rapture of the church, “the Lord Himself will descend from heaven with a shout, with the voice of the archangel and with the trumpet of God, and the dead in Christ will rise first. Then we who are alive and remain will be caught up together with them in the clouds to meet the Lord in the air, and so we shall always be with the Lord” (1 Th 4:16-17). For this reason, Paul said, “Therefore comfort one another with these words” (1 Th 4:18).
     There is wisdom in thinking about death and the afterlife. David wrote, “For He Himself knows our frame; He is mindful that we are but dust. As for man, his days are like grass; as a flower of the field, so he flourishes. When the wind has passed over it, it is no more, and its place acknowledges it no longer” (Psa 103:14-16). And in another place he said, “LORD, make me to know my end and what is the extent of my days; let me know how transient I am” (Psa 39:4). And Moses said to the Lord, “Teach us to number our days, that we may present to You a heart of wisdom” (Psa 90:12). Wisdom is found in the one who contemplates the Lord, the brevity of life, and the eternal resting place of heaven. Solomon wrote, “It is better to go to a house of mourning than to go to a house of feasting, because that is the end of every man, and the living takes it to heart” (Eccl 7:2). But in all this, we must not forget to live, nor to realize that what we do in time touches things eternal, for one life will soon be past, and only what’s done for Christ will last. So live, and live well, and above all, live for the Lord. There’s no better life than the one lived in daily fellowship with God, learning and living His Word, and this we will do until the end of our days. Charles Swindoll notes:
"When you’re planning on retirement, don’t plan on checking out with people or with God’s Word. If you do, you’ll be moving away from that which is eternal, and that’s the wrong direction, my friend. So stay in touch. Give until you don’t have anything else to give, and then tap into God’s reservoirs and give some more. This is what lengthens the meaning and purpose—and sometimes the years—of life."[9]
 
 
[1] Daniel I. Block, The NIV Application Commentary: Deuteronomy, ed. Terry Muck (Grand Rapids, MI: Zondervan, 2012), 806.
[2] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 1161.
[3] Charles R. Swindoll, Moses: A Man of Selfless Dedication (Nashville, Tenn., Thomas Nelson Publishers, 2009), 346.
[4] Warren W. Wiersbe, Be Equipped, “Be” Commentary Series (Colorado Springs, CO: Chariot Victor Pub., 1999), 197.
[5] Peter C. Craigie, The Book of Deuteronomy, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1976), 406.
[6] Warren W. Wiersbe, Be Equipped, “Be” Commentary Series, 198.
[7] Daniel I. Block, The NIV Application Commentary: Deuteronomy, 815.
[8] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 113.
[9] Charles R. Swindoll, Moses: A Man of Selfless Dedication, 348.

Deuteronomy 33:1-29 - Moses Blessing Israel

Map of the Tribes of Israel
Introduction
     Throughout the book of Deuteronomy, Moses’ death has loomed like a shadow over the nation. The book as a whole is his farewell address, as he imparts to them all that is needed for a life of success after he dies. Moses, after having communicated the core of the law to Israel, appointed Joshua as his successor and received the Lord’s command to ascend Mount Nebo and die, is left only to offer his blessings to the nation before his graduation to heaven. Moses’ blessing in Deuteronomy 33 reveals the heart of this great leader for God’s people, Israel. The blessings were not predictive, but rather, express Moses’ desires of what he wished for the nation. According to Eugene Merrill, “Moses’ utterances concerning the tribes were in the nature of prayerful intercession. They express what he fervently desired for his people and what he confidently expected that God would do.”[1] Of course, under the Mosaic Law, Israel’s blessing were conditional on the obedience of his people.
The Blessing Introduction
     “Now this is the blessing with which Moses the man of God blessed the sons of Israel before his death” (Deut 33:1). This opening verse sets the tone for what follows, as it is Moses’ blessing on the nation just prior to his death. The word blessing translates the Hebrew word בְּרָכָה berakah, which means to bless or favor someone. The blessing derived from Moses revealed his wish or prayer for the future of God’s people. Of course, this was conditional, as they would receive the blessing if they would “listen to the commandments of the LORD your God, which I am commanding you today” (Deut 11:27). Though Moses sought their best interests, he can do no more than give them God’s directives and encourage them to walk by them, knowing the Lord’s blessings would follow if they obeyed.  
     Moses continued, saying, “The LORD came from Sinai, and dawned on them from Seir; He shone forth from Mount Paran, and He came from the midst of ten thousand holy ones; at His right hand there was flashing lightning for them’” (Deut 33:2). Here, God is portrayed as the Divine Warrior who goes before His people, and this is seen elsewhere in Scripture (Judg 5:4-5; Psa 68:7-8). That God shone forth (יָפַע yapha – brightness, splendor) at various times and places revealed His glory in theophanic form. The holy ones mentioned in this verse refer to angels. The reference to flashing lightning could be a manifestation of the angels as they come with the Lord and do His work. This picture of God as Divine Warrior was intended to instill confidence among His people that He was with them, and to instill fear among Israel’s enemies who sought to thwart God’s purposes among His people.
     Of the Lord, Moses said, “Indeed, He loves the people; all Your holy ones are in Your hand, and they followed in Your steps; everyone receives of Your words” (Deut 33:3). Here, Moses emphasized God’s love for His people (cf. Deut 7:7-8), which is what motivated Him to set them apart. The holy ones in this verse refer to the nation of Israel, whom God had created as special (Isa 43:1, 15), to be set apart from the other nations and to walk with Him in righteousness (Deut 7:6, 11). The text continues, saying, “Moses charged us with a law, a possession for the assembly of Jacob. 5 And He was king in Jeshurun, when the heads of the people were gathered, the tribes of Israel together” (Deut 33:4-5). Moses had given Israel God’s law (תּוֹרָה torah – law, instruction, direction), which was their special possession (Lev 27:34), which gave them everything they needed for a life of righteousness. And God was their king (Isa 33:22), the One who ruled over them, to provide, guide, and protect them in all things. The term Jeshurun (יְשֻׁרוּן Yeshurun) means upright one and was a nickname for Israel. Here, the word is used of how Israel was intended to be, as Moses hoped they would be, as upright to the Lord. In the NT we see where God’s people are called saints (ἅγιος hagios – sacred, holy; Rom 1:7; 1 Cor 1:2; Eph 1:1), and the ideal Christian is one whose performance is that of his/her position in Christ (Eph 4:1; Col 1:10).
Blessing the Tribes
Reuben
     Moses’ first wish of blessing fell to Reuben, as he says, “May Reuben live and not die, nor his men be few” (Deut 33:6). Reuben was Jacob’s firstborn son (Gen 29:32; 49:3). As the firstborn son, the birthright and blessing naturally fell to him. However, we know that Reuben committed a terrible sin when he had sex with his father’s concubine (Gen 35:22), and for this he was cursed by Jacob just before he died (Gen 49:4), which meant he’d forfeited his inheritance. Reuben’s descendants were judged, as they followed in the footsteps of their progenitor. Though there are always exceptions, children often model their parents values and behavior, and worldly parents tend to produce worldly children. According to Thomas Constable, “Reuben (v. 6) was the firstborn son of Jacob, but he did not enjoy greatness among the tribes because of his sin. He lost his father’s birthright and blessing. Furthermore, no great civil or military leader or prophet ever came from this tribe, as far as Scripture records.”[2]
Judah
     Next in the order of Moses’ blessings was Judah, where it reads, “And this regarding Judah; so he said, ‘Hear, O LORD, the voice of Judah, and bring him to his people. With his hands he contended for them, and may You be a help against his adversaries’” (Deut 33:7). Judah was Jacob’s fourth son (after Simeon and Levi) and was singled out for blessing, from whom would come Messiah (Gen 49:8-12). Moses asked God to help Judah, to hear his voice, and to “bring him to his people” (Deut 33:7). This phrase likely refers to the safe return of Judahites after a military campaign. According to the book of Numbers, Judah was to lead the other nations in battle, as “They shall set out first” (Num 2:9b). This meant Judah would take the lead and be in a dangerous position, militarily speaking. It’s natural that as they went into battle, they would ask to be returned safely to their people and that God would “be a help against his adversaries” (Deut 33:7b). Ultimately, through Judah would come David, and through David would come Jesus, the Messiah (Matt 1:1, 6, 16).
Levi
Concerning the tribe of Levi, Moses said:
Of Levi he said, “Let your Thummim and Your Urim belong to Your godly man, whom You proved at Massah, with whom You contended at the waters of Meribah; 9 who said of his father and his mother, ‘I did not consider them’; and he did not acknowledge his brothers, nor did he regard his own sons, for they observed Your word, and kept Your covenant. 10 They shall teach Your ordinances to Jacob, and Your law to Israel. They shall put incense before You, and whole burnt offerings on Your altar. 11 O LORD, bless his substance, and accept the work of his hands; shatter the loins of those who rise up against him, and those who hate him, so that they will not rise again.” (Deut 33:8-11)
     The tribe of Levi is mentioned here without regard to the tribe of Simeon. Previously, in the book of Genesis, Moses had recorded Jacob’s genealogy and listed Simeon and Levi together, as the second and third sons in the lineage. Of those brothers, Jacob had said, “Simeon and Levi are brothers; their swords are implements of violence” (Gen 49:5). This refers to Simeon and Levi’s exaggerated violence against the Shechemites, whose leader had raped their sister, Dinah (Gen 34:1-29). Jacob, having cursed his two sons for their violence (Gen 49:6-7a), said, “I will disperse them in Jacob, and scatter them in Israel” (Gen 49:7). Though Levi retained land in Israel, Simeon was incorporated into the tribe of Judah (Josh 19:1, 9). Concerning this, Eugene Merrill states, “The effect of this is evident even here in the blessing of Moses because Simeon is lacking entirely in the list, and Levi appears without reference to territory of its own. Moreover, Simeon had already become involved in idolatry at Baal Peor (cf. Num 25:6–15), a sin that brought such devastating population loss that the whole tribe eventually became assimilated into Judah.”[3]
     Though the tribe of Levi did not own land, they were blessed by Moses and became the tribe that was given to Aaron and his sons to help them in their priestly duties (Num 3:6-10; 18:1-7). The selection of the tribe of Levi came because of their faithfulness to God during the incident of the golden calf in which they stood with the Lord and Moses (Ex 32:25-29). In this way, they had been faithful to God’s covenant (Deut 33:9b). Both Moses and Aaron were from the tribe of Levi. Part of Moses’ blessing referred to the function of the high priest who was given the Urim and Thummim to wear inside a pouch on his chest and was occasionally used to discern a divine answer (Ex 28:29-30; cf. 1 Sam 28:6).[4] One of the functions of the priests was to teach God’s Word to the other tribes (Lev 10:8-11; Deut 31:9-13; 33:10; 2 Ch 17:7-9; Ezra 7:10; Mal 2:7). Another function of the priests was to offer sacrifices to the Lord, as Moses wrote, “They shall put incense before You, and whole burnt offerings on Your altar” (Deut 33:10b; cf., Leviticus chapters 4, 9, 16). Moses closed out this section on Levi, saying, “O LORD, bless his substance, and accept the work of his hands; shatter the loins of those who rise up against him, and those who hate him, so that they will not rise again” (Deut 33:11). To accept the work of Levi’s hands meant God approved of their work. And to shatter the loins of their enemies meant they would be destroyed completely without descendants.
Benjamin
     Moses blessed Benjamin, the last of Jacob’s sons (Gen 49:27), saying, “Of Benjamin he said, ‘May the beloved of the LORD dwell in security by Him, Who shields him all the day, and he dwells between His shoulders” (Deut 33:12). Moses’ blessing was that Benjamin would dwell in security in the land. And God would be the One to shield him, as he dwelt “between His shoulders” (Deut 33:12b). Eugene Merrill notes, “The anthropomorphism here is suggestive of the most tender compassion and solid security at the same time. The phrase speaks not of carrying on the back but of being held close to the breast or bosom.”[5] Benjamin’s safety in battle came, not because of his military prowess, but because of His closeness to God.
Joseph (i.e., Ephraim and Manasseh)
Moving on to Joseph, Moses wrote:
Of Joseph he said, “Blessed of the LORD be his land, with the choice things of heaven, with the dew, and from the deep lying beneath, 14 and with the choice yield of the sun, and with the choice produce of the months. 15 And with the best things of the ancient mountains, and with the choice things of the everlasting hills, 16 and with the choice things of the earth and its fullness, and the favor of Him who dwelt in the bush. Let it come to the head of Joseph, and to the crown of the head of the one distinguished among his brothers. 17 As the firstborn of his ox, majesty is his, and his horns are the horns of the wild ox; with them he will push the peoples, all at once, to the ends of the earth. And those are the ten thousands of Ephraim, and those are the thousands of Manasseh.” (Deut 33:13-17)
     Here, Joseph is represented by his two sons, Ephraim and Manasseh (Deut 33:17). Living in Canaan meant relying on the weather—rain, dew, sun—to bring forth fertile crops. Moses’ wishes for Joseph—i.e., Ephraim and Manasseh—was that their land would be blessed with fertility and production of vegetation (Deut 33:13-16). Moses also asked that they be given strength whereby they might judge other nations, perhaps in battle, as the Lord’s instrument of judgment (Deut 33:17). The reference to “the ends of the earth” (Deut 33:17b), according to Merrill, “suggests an eschatological rather than historical fulfillment, a time when God’s kingdom would rise above and rule over the kingdoms of the earth (cf. 1 Sam 2:10; Psa 2:8; 59:13; 72:8; Mic 5:4).”[6]
Zebulun and Issachar
     Next, Moses blessed Zebulun and Issachar, saying, “Of Zebulun he said, ‘Rejoice, Zebulun, in your going forth, and, Issachar, in your tents. 19 They will call peoples to the mountain; there they will offer righteous sacrifices; for they will draw out the abundance of the seas, and the hidden treasures of the sand’” (Deut 33:18-19). Zebulun and Issachar were the sixth and fifth sons of Jacob by his wife, Leah (Gen 30:18-20), here blessed by Moses in reverse order. Jacob also blessed them in reverse order of their birth (Gen 49:13-15), These two brothers were close, and so were their descendant tribes, as their land was near to each other. Both were to rejoice; Zebulun in their “going forth” and Issachar in their “tents” (Deut 33:18). The phrase forms a merism, a figure of speech with includes all activities of life. In this way, Moses wished for their blessings to be wherever they went and in all they did. These tribes would bring blessings to Israel by offering “righteous sacrifices” that were in conformity with God’s directives, and by drawing out “the abundance of the seas, and the hidden treasures of the sand” (Deut 33:19). That is, their wealth was shared with their brethren, and in this way were a blessing to others.
Gad
     Moses’ blessing on Gad was, “Blessed is the One who enlarges Gad; he lies down as a lion, and tears the arm, also the crown of the head. 21 Then he provided the first part for himself, for there the ruler’s portion was reserved; and he came with the leaders of the people; he executed the justice of the LORD, and His ordinances with Israel” (Deut 33:20-21). When entering the land of Canaan under the leadership of Joshua, all Israel proved faithful to fight, but apparently some fought harder than others and they were blessed in a special way with more land. Gad was known “as a lion” that was ferocious in battle. According to Peter Craigie, “The blessing indicates that Gad was to play an important part in the battle, and that as a result the tribe would deserve a lion’s share of the fruit of victory.”[7] The tribe of Gad (as well as Manasseh and Reuben) requested to live east of the Jordan River, and Moses granted their request, but only on the condition they would help their brothers complete the military conquest into Canaan beyond the Jordan River (Deut 3:18). They would help their fellow Israelites by leaving their wives, children, and livestock behind (Deut 3:19). After victory was obtained, they could return to their own land (Deut 3:20). We know from the book of Joshua that they were faithful to help their brothers (Josh 22:1-6).
Dan
     Moses continued, “Of Dan he said, ‘Dan is a lion’s whelp, that leaps forth from Bashan’” (Deut 33:22). As a lion’s whelp, the tribe of Dan would display timidity early on, but would become strong and eventually leap forth as a powerful lion. Jacob, when blessing Dan, used similar language, saying, “Judah is a lion’s whelp; from the prey, my son, you have gone up. He couches, he lies down as a lion, and as a lion, who dares rouse him up?” (Gen 49:9).
Naphtali
     Moses’ next blessing was for Naphtali, and “Of Naphtali he said, ‘O Naphtali, satisfied with favor, and full of the blessing of the LORD, take possession of the sea and the south’” (Deut 33:23). This tribe was to be satisfied with the Lord’s favor (רָצוֹן ratson – goodness, favor). The result of the Lord’s full blessing was their taking “possession of the sea and the south” (Deut 33:23b). The sea is a reference to the Sea of Galilee. Eugene Merrill notes, “The Galilee region embraced by Naphtali did indeed enjoy many temporal and material riches (cf. Josh 20:7; 2 Chr 16:4; Isa 9:1), but by far the most abundant blessing was the fact that the Messiah spent most of his life and exercised much of his ministry there or in nearby Zebulun (cf. Matt 4:12–17).”[8]
Asher
     Moses continued, saying, “Of Asher he said, ‘More blessed than sons is Asher; may he be favored by his brothers, and may he dip his foot in oil. 25 Your locks will be iron and bronze, and according to your days, so will your leisurely walk be” (Deut 33:24-25). The tribe of Asher was blessed more than others and had good relations with his brothers (i.e. was favored). To dip his foot in oil was a reference to the many olive trees of that region as well as the overall fertility of the land and its produce. The reference to locks of iron and bronze meant the tribe would dwell in safety and would enjoy the leisure of their wealth.
Conclusion to Moses’ Blessings
     Moses concludes this section, saying, “There is none like the God of Jeshurun, Who rides the heavens to your help, and through the skies in His majesty. 27 The eternal God is a dwelling place, and underneath are the everlasting arms; and He drove out the enemy from before you, and said, ‘Destroy!’ 28 So Israel dwells in security, the fountain of Jacob secluded, in a land of grain and new wine; His heavens also drop down dew” (Deut 33:26-28). Israel’s God is unique and there are none like Him (Isa 45:5-6). He is pictured as the Divine Warrior “Who rides the heavens to your help, and through the skies in His majesty” (Deut 33:26b). According to Earl Radmacher, “Like a soldier, the Lord is constantly on the lookout for ways to defend His people from attack. The Divine Warrior is always providing protection because He is eternal. God is a refuge or fortress for the people to flee to in times of distress (Psa 90:1; 91:9).”[9] And the eternal God would be Israel’s “dwelling place” where they would find refuge and safety “underneath are the everlasting arms” (Deut 33:27a). The same arms that brought them to safety would be the ones used to drive out their enemies and would “destroy” those who opposed. Because of their relationship with Yahweh and their walk with Him, Israel would dwell in safety and seclusion (Deut 33:28a), and would live in a land blessed by the Lord, “in a land of grain and new wine” where “His heavens also drop down dew” (Deut 33:28b). Concerning this section, Peter Craigie notes, “The substance of verse 26-28 expresses once again the apparent paradox of Israel’s existence. The path lying ahead was not one of peaceful existence and quiet solitude, but it was one beset on every side with danger. Yet it was within this danger and war that Israel would find its safety (v. 28), because the path of danger was the path in which the presence and help of God would be found.”[10]
     Moses closed his blessing, saying, “Blessed are you, O Israel; who is like you, a people saved by the LORD, Who is the shield of your help and the sword of your majesty! So your enemies will cringe before you, and you will tread upon their high places’” (Deut 33:29). Israel’s blessings were possible only because of their relationship with God, as He shielded them from danger and would defeat their enemies when they walked with Him in righteousness. And Israel’s enemies would cringe in fear, knowing God was with them to grant them victory as they would “tread upon their high places” (Deut 33:29b).
Summary
     Moses, the man of God, blessed the sons of Israel before his death. He spoke about the Lord’s love for His people and called for them to obey His law (Deut 33:1-5). Moses also made specific blessings for each tribe of Israel (Deut 33:6-25). And in conclusion, praised the greatness of God and how He protected Israel from their enemies and would allow them to dwell in safety (Deut 33:26-28). Moses ended his blessing by declaring the blessedness of the people of Israel, who were saved by the Lord and would tread upon their enemies Deut 33:29).
Present Application
     As Moses’ death approached, his great concern was for the success of Israel in the days after his departure. The Lord had worked through Moses to liberate the people from Egyptian slavery, to guide them for forty years in the wilderness, and to educate them in the law of the Lord that they might walk with Him and know success (Deut 11:26-28; 28:1-2; 30:15-16). But God revealed to Moses that after his death the nation would turn away from Yahweh and pursue idols (Deut 31:16; cf., Judg 2:11-12; 2 Ki 18:11-12). Though this news saddened Moses, it did not hinder his efforts to guide them into righteousness, giving them what they needed for success—the Word of God.
     Likewise, we see something similar in the life and ministry of the apostle Paul. Paul had taught in Ephesus for several years (Acts 19:10; 20:31), and as his ministry was nearing an end, he called for the elders of the church to come to him (Acts 20:17). He reminded them about his faithfulness to serve the Lord and to teach them the Word of God (Acts 20:18-21), and that he was about to leave for Jerusalem where he would suffer persecution (Acts 20:22-24). He told the elders of the church they would no longer see him (Acts 20:25), which was upsetting news. He also told them he was innocent of harming anyone (Acts 20:26), and that he had been faithful to declare to them “the whole counsel of God” (Acts 20:27). Afterwards, Paul gave them heavy news, saying, “I know that after my departure savage wolves will come in among you, not sparing the flock; and from among your own selves men will arise, speaking perverse things, to draw away the disciples after them” (Acts 20:29-30). Knowing this, Paul instructed them to “be on the alert, remembering that night and day for a period of three years I did not cease to admonish each one with tears” (Acts 20:31). Paul was leaving, but he was not leaving them emptyhanded, as he said, “I commend you to God and to the word of His grace, which is able to build you up and to give you the inheritance among all those who are sanctified” (Acts 20:32). Though Paul was leaving, God and His Word remained, and that was sufficient for a life of success. The church at Ephesus did well after Paul’s departure, and he gave thanks for their faith and love (Eph 1:15-16). However, the generation that followed did not continue in their love, as Jesus said of them, “I have this against you, that you have left your first love” (Rev 2:4). This shows that the faith of one generation does not automatically continue into the next, as each generation must choose for themselves whether they will learn and live God’s Word.
     As Christian leaders (whether pastors, parents, or teachers), we bear special responsibility for our own spiritual growth which comes by studying God’s Word (2 Tim 2:15; 1 Pet 2:2), learning from gifted teachers (Eph 4:11-14), and applying His Word by faith (2 Cor 5:7; Heb 10:38; Jam 1:22), which leads to spiritual maturity (Heb 6:1). Furthermore, we seek to communicate His Word to others who will listen (Mark 16:15; Matt 28:19-20; Eph 6:4; 2 Tim 4:2; cf., Ezra 7:10). Once we’ve fulfilled our duty to the Lord, we then entrust our loved ones to Him, knowing that the Lord and His Word provides a fortress of truth and love that will protect their souls as they advance to spiritual maturity. Our desires and prayers for our loved ones are that they will “grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Pet 3:18) and learn to “walk in a manner worthy of the Lord, to please Him in all respects, bearing fruit in every good work and increasing in the knowledge of God” (Col 1:10).
Dr. Steven R. Cook
 
[1] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 431–432.
[2] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Dt 33:6.
[3] Eugene H. Merrill, Deuteronomy, vol. 4, 438.
[4] Only a descendant of Aaron could serve as the high priest (Ex 28:1; 40:13-15), and the non-Aaronic priests came from the tribe of Levi (Deut 17:18; 18:1; 24:8; 27:9). All priests were Levites, but not all Levites were priests. The priesthood consisted of men who could not have any physical defects (Lev 21:17-23), and restricted to the age of twenty-five to fifty (Num 8:24-25).
[5] Eugene H. Merrill, Deuteronomy, vol. 4, 440.
[6] Ibid., 442–443.
[7] Peter C. Craigie, The Book of Deuteronomy, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1976), 400.
[8] Eugene H. Merrill, Deuteronomy, vol. 4, 445–446.
[9] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 269.
[10] Peter C. Craigie, The Book of Deuteronomy, 403.

Acts 4:32-37 - Barnabas the Man of Grace and Encouragement

Introduction
     In the previous section (Acts 4:13-31), the Sanhedrin had evaluated Peter and John (whom they regarded as uneducated men), and after asking them to leave the Council briefly, began to discuss how a noteworthy miracle had been performed in Jerusalem that was witnessed by many. The Sanhedrin were impressed by their confidence and recognized that they had been with Jesus. Despite being ordered to stop speaking about Jesus, Peter and John refused to obey and continued to preach. This shows that some acts of civil disobedience are required by God’s people when the civil authorities command something that is contrary to the will of God. After Peter and John left the Council, they reported their encounter to their companions, and they all prayed together for boldness and were filled with the Holy Spirit. The place where they prayed shook, as a sign of God’s approval, and they continued to speak the Word of God with confidence.
Following Text
“And the congregation of those who believed were of one heart and soul; and not one of them claimed that anything belonging to him was his own, but all things were common property to them” (Acts 4:32).
     This newly formed group of believers experienced a radical change of heart, and Luke tells us they were of one heart and soul (καρδία καὶ ψυχὴ μία - kardia kai psuche mia). The heart (καρδία) does not refer to the physical organ, but to the “center and source of the whole inner life, with its thinking, feeling, and volition.”[1] The NT usage of the soul (ψυχὴ) is sometimes difficult to distinguish from the heart, as it too can refer to “the inner life of a person and its various faculties.”[2] When combined together, the heart and soul “denotes the common mind that caused the church to be united at the deepest human level.”[3] The result was an abandonment of self and self-interest, as “not one of them claimed that anything belonging to him was his own, but all things were common property to them.” Here we witness an outward behavior that reflects a transformed heart. 
     God continued to work through His apostles, as Luke tells us, “And with great power the apostles were giving testimony to the resurrection of the Lord Jesus, and abundant grace was upon them all” (Acts 4:33). The main purpose of the apostles was witnessing for Jesus. And their witness came with great power (δυνάμει μεγάλῃ dunamei megale), which, considering the context, refers to miracles God was performing through them. The miracles were not an end in themselves, but were intended to be a testimony (μαρτύριον marturion) for the Lord Jesus, specifically concerning His resurrection (ἀνάστασις anastasis) from the dead. The apostles were not pointing others to themselves, but to Jesus. True Christian ministry must always start with Jesus. And referencing only the resurrection seems to be a form of evangelistic shorthand that, by implication, assumes Jesus’ death and burial. One cannot have resurrection without the former events, and when taken together, communicates the core of the gospel message.
     That Jesus is here called Lord (κύριος kurios) is a reference to His divinity. The Bible presents Jesus as God. In the OT, the proper name of God is YHWH (called the tetragrammaton) and is translated LORD, using all capital letters. When the Septuagint was written around 250 B.C. (the Greek translation of the Hebrew OT) the translators chose the Greek word κύριος kurios as a suitable substitute for the Hebrew name YHWH. Though the word is sometimes used in the NT to mean sir (John 4:11; Acts 16:30), and master (Col. 3:22), it is also used to refer to the deity of Jesus Christ (compare Isa 40:3 and John 1:23; or Deut 6:16 and Matt 4:7; cf. John 20:28; Rom 10:11; Phil 2:11).
     And we are told that abundant grace (χάρις τε μεγάλη charis te megale) was upon them all (Acts 4:33b). Grace generally refers to the unmerited favor or kindness that one person freely confers on another without regard to the beauty or worth of the object. Grace has more to do with the heart of the giver who blesses others from the bounty of his/her own goodness. The word grace appears 17 times in the book of Acts and commonly denotes divine enablement to perform a task, which gives success to the ones so blessed (cf., Acts  6:8; 11:23; 13:43; 14:3, 26; 15:11, 40; 18:27; 20:24, 32). God’s grace took material form in the early church, as Luke tells us, “For there was not a needy person among them, for all who were owners of land or houses would sell them and bring the proceeds of the sales 35 and lay them at the apostles’ feet, and they would be distributed to each as any had need” (Acts 4:34-35).
     Meeting needs meant providing the basics of food and clothing. James tells us, “If a brother or sister is without clothing and in need of daily food, and one of you says to them, ‘Go in peace, be warmed and be filled,’ and yet you do not give them what is necessary for their body, what use is that?” (Jam 2:15-16). Paul wrote, “If we have food and covering, with these we shall be content” (1 Tim 6:8). It’s fine if God blesses us with more than these things, but we should always learn to be content with the basics (Phil 4:11-13). It is assumed in this passage that those who were in need either lacked the ability or opportunity to care for themselves. Biblically, it was expected that if one could work, they should (Deut 24:19-21). Working for food is a biblical principle, as Paul said, “if anyone is not willing to work, neither shall he eat” (2 Th 3:10). No work means no food. Of course, this assumes one has the physical and cognitive ability as well as the opportunity. Naturally, a special dispensation would be granted to those who could not help themselves because of a disability. Later, we’re told the apostles were using some of the monetary gifts to help care for widows in “the daily serving of food” (Acts 6:1).
     In Acts 4:34-35, we observe that God did not provide for the needy by means of supernatural acts, such as manna or money coming down from heaven to provide for them. No. God chose to meet the needs of the community of believers through His own people, whom He’d blessed greatly with material wealth. These wealthy and openhanded believers served as conduits of His grace, as they sold their land and houses that were of little personal benefit and gave it to help meet the needs of others. In this way, they were making an investment in their future, as God promises to reward such activities in the eternal state (Matt 6:2-4; 1 Cor 3:10-15). It’s likely this selling of property lasted over a period of time, perhaps several months, and was limited to those who were willing to give of their resources. Meeting the needs of fellow Christians arose from a heart of compassion, not group coercion. The practice of giving to meet the needs of others was wholly voluntary. Charles Ryrie states:
“Money talks!” And it did in the early church. The fellowship was strengthened and needs met by the voluntary agreement to hold things in common. This is not “Christian communism.” The sale of property was quite voluntary (Acts 4:34). The right of possession was not abolished. The community did not control the money until it had voluntarily been given to the apostles. The distribution was not made equally but according to need. These are not communistic principles. This is Christian charity in its finest display.[4]
     It is not a sin to be wealthy, as God sometimes blesses His people with great riches. He certainly gave great wealth to Abraham (Gen 13:5-6), Isaac (Gen 26:12-14), Jacob (Gen 32:9-10; 33:11), Job (Job 1:1-3), David (1 Ch 29:1-5), Solomon (1 Ki 10:1-25), among others. Sometimes this wealth came suddenly, such as when God liberated the Israelites from Egyptian slavery (Deut 5:6), and persuaded the Egyptians to give His people vast amounts of silver, gold, and clothing (Ex 3:22). Afterwards, God gave His people the land of Canaan (Deut 4:1; 9:6), which included cities, houses, wells and vineyards for which they did not work (Deut 6:10-11). The Bible also gives wisdom on how to achieve wealth by hard work (Prov 28:19) and investment (Eccl 11:1-2).
     It is worth nothing that in the early church, some wealthy Christians continued to own homes, which shows that the selling of property was limited to those who were willing. In acts 12 we’re told about Mary, who used her home for godly purposes by opening it for Christians to gather and pray (Acts 12:12). Furthermore, Mary had a “servant-girl named Rhoda” who functioned as her maid (Acts 12:13). This implies the continued possession of wealth. In Acts 16 we’re also told about a wealthy woman named Lydia who was a business owner, who was “a seller of purple fabrics” (Acts 16:14), and who later opened her home to Paul and Silas (Acts 16:40). In the Gospel of Luke, we learn there were some wealthy women who financially supported Jesus and His disciples, namely, “Mary who was called Magdalene, from whom seven demons had gone out, and Joanna the wife of Chuza, Herod’s steward, and Susanna, and many others who were contributing to their support out of their private means” (Luke 8:2-3). These did not cease to be wealthy, but used their wealth for God’s purposes.
     I know some whom God has gifted with great business acumen. These He has blessed with the “power to make wealth” (Deut 8:18). These same skilled men and women have been generous in their giving to help others, and in this way, have followed Paul’s instruction to “those who are rich in this present world not to be conceited or to set their hope on the uncertainty of riches, but on God, who richly supplies us with all things to enjoy; and to do good, to be rich in good works, to be generous and ready to share” (1 Tim 6:17-18). Being wealthy can be a blessing from the Lord, but how one handles that wealth either honors or dishonors Him. And, “A good name is to be more desired than great wealth, and favor is better than silver and gold” (Prov 22:1). The healthy Christian heart is one that looks for needs in others and then seeks to meet them. Paul wrote, “Let no one seek his own good, but that of his neighbor” (1 Cor 10:24). The heart of love “does not seek its own interests” (1 Cor 13:5), but the interests of others. As God’s children, “do not merely look out for your own personal interests, but also for the interests of others” (Phil 2:4).
     Personally, I wonder if I lost everything I own and were reduced to the basics of food and clothing, would I be content? Would I trust the Lord, knowing and accepting that “God works all things to work together for good to those who love Him, to those who are called according to His purpose” (Rom 8:28). Would I obey the biblical directives to “Rejoice always; pray without ceasing; and in everything give thanks; for this is God’s will for you in Christ Jesus” (1 Th 5:16-18). Would I “Do all things without complaining or disputing” (Phil 2:14). Would I acknowledge God’s sovereignty over my life, realizing “The LORD makes poor and rich; He brings low, He also exalts” (1 Sam 2:7). And, would I praise Him, like Job who said, “Naked I came from my mother's womb, and naked I shall return there. The LORD gave and the LORD has taken away. Blessed be the name of the LORD” (Job 1:21). The truth is, “we brought nothing into the world, so we cannot take anything out of it either” (1 Tim 6:7), and it helps produce mental and emotional stability if we hold loosely the material things of this life, realizing God owns everything, and that we are but stewards of what He’s provided.
Meet Barnabas
     In the closing verses of this pericope, Luke introduces us briefly to  Barnabas, who will play an important role in the development of the early church. Luke wrote, “Now Joseph, a Levite of Cyprian birth, who was also called Barnabas by the apostles (which translated means Son of Encouragement), and who owned a tract of land, sold it and brought the money and laid it at the apostles’ feet”  (Acts 4:36-37). According to the Mosaic Law, Levites were not to own land (Num 18:20, 24); however, this seems to apply only to land in Israel. Joseph was from the island of Cyprus, and Luke tells us he “owned a tract of land” on the island.
     The name Barnabas (probably from ברנבו) actually means son of a prophet. The question among some Bible scholars is how this could translate as Son of Encouragement? I think Paul helps us here when he spoke to prophets at the church of Corinth, saying, “For you can all prophesy one by one, so that all may learn and all may be encouraged” (1 Cor 14:31). The idea is that a prophet of the Lord would function as one who encouraged others to walk with the Lord and remain faithful to Him.
     Concerning Barnabas’ character, Luke describes him as a godly man who was noted for his encouragement and willingness to give of his own resources for the benefit of others. Here, the word encouragement translates the Greek noun παράκλησις paraklesis, which, according to BDAG, denotes “emboldening another in belief or course of action, encouragement, exhortation…[the] lifting of another’s spirits.”[5]
     It would seem Barnabas’ life reflected what He saw and experienced in his relationship with God. In Scripture, we learn that God the Father is described as “the God of all grace” (1 Pet 5:10), Who sits upon a “throne of grace” (Heb 4:16), Who “gives grace to the afflicted” (Prov 3:34), and provides salvation “by grace” through faith in Jesus (Eph 2:8-9; cf. Acts 15:11; Rom 3:24). Jesus is said to be “full of grace and truth” (John 1:14), and the Holy Spirit is called “the Spirit of grace” (Heb 10:29). Grace (χάρις charis) is undeserved favor. It is the love, mercy, or kindness that one person freely confers upon another who does not deserve it (Matt 5:44-45; Rom 11:6; Eph 1:6; 2:1-9; 2 Tim 1:9; Tit 3:5-7). And there is nothing more powerful or encouraging than God’s grace to warm and motivate His people to action. For what flows down from God to his children, when received with an open heart, will find natural outward expression to others, who will “encourage one another and build up one another” (1 Th 5:11a), and will “encourage one another day after day” (Heb 3:13a). I believe Barnabas was one who drank deeply from the well of God’s grace and goodness, and being blessed and encouraged by the Lord, was motivated to do the same to others.
     Barnabas’ first act of encouragement was witnessed in his willingness to give of his own resources for the benefit of others; specifically, we are told he “owned a tract of land, sold it and brought the money and laid it at the apostles’ feet” (Acts 4:37). Being a man of grace, he sold his property and gave it to the apostles to be used for ministry purposes. Later, in Acts, we’re told that the church at Jerusalem sent Barnabas to Antioch (Acts 11:22), and “when he arrived and witnessed the grace of God” (Acts 11:23a), he “rejoiced and began to encourage them all with resolute heart to remain true to the Lord” (Acts 11:23b). Here, the word encourage translates the Greek verb παρακαλέω parakaleo, which means to “call to one’s side.”[6] The picture is that of one person who comes alongside others and encourages them to accomplish a task or finish a race. In this case, it meant encouraging these Christians to press on and do God’s will. Encouraging other believers “to remain true to the Lord” is what healthy encouragement looks like.
     And Barnabas was pivotal to the early church as seen in other passages. For example, it was Barnabas who supported Paul shortly after his conversion, even though others had reservations about him (Acts 9:27). It was Barnabas who bridged the relationship between the church in Jerusalem and the church in Antioch (Acts 11:22). It was Barnabas who connected with Paul and formed a teaching ministry in Antioch that lasted for a year (Acts 11:25-26). It was Barnabas—along with Paul—who was entrusted to deliver a financial donation to suffering Christians in Judea (Acts 11:27-30). It was Barnabas who helped launch the first significant missionary journey into the Gentile world (Acts 13:1-4). It was Barnabas who helped resolve the first major theological issue facing the church (Acts 15:1-25). It was Barnabas who supported Mark, even after he’d failed (Acts 15:37-38), and unfortunately, his support resulted in a major conflict with Paul that resulted in their breaking fellowship for a while (Acts 15:39-41). However, from later biblical passages we know that Barnabas and Paul—men who were both known for their grace and love—reconciled their differences and were reunited in fellowship and ministry (1 Cor 9:6; Gal 2:9). Overall, Barnabas was noted as being an encourager (Acts 11:23), “a good man”, one who was “full of the Holy Spirit and of faith” (Acts 11:24), and one who “risked” his life “for the name of our Lord Jesus Christ” (Acts 15:26). Barnabas was not without his flaws; however, he possessed the qualities one would like to see in a Christian leader, as he sought to build the Christian community by means grace, love, and solid biblical instruction. Churches and Christians need people like Barnabas, who will stand with them, give them wise counsel, and encourage them in their walk with the Lord.
     Though some wealthy Christians in the early church had a right attitude about wealth, and operated with humility and grace to meet the needs of fellow Christians (such as Barnabas), what follows in the next chapter reveals that some had impure hearts and suffered from approbation lust, where by deceit they sought the approval of others rather than God. These paid a heavy price for their sin.
Summary of Acts 4:32-37:
     The early church had a sense of Christian community within itself and those who had wealth voluntarily shared with those who were in need (Acts 4:32-37). Love was the motivation for sharing, as there was no command from heaven and no human pressure from the church leadership to give. What we see is descriptive, not prescriptive.  Passages like Acts 4:32-37 provide an ideal picture of what the church should look like in its everyday functions.
 
 
[1] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 508.
[2] Moisés Silva, ed., New International Dictionary of New Testament Theology and Exegesis (Grand Rapids, MI: Zondervan, 2014), 730.
[3] Ibid., 732.
[4] Charles C. Ryrie, Acts of the Apostles, Everyman’s Bible Commentary (Chicago: Moody Press, 1961), 35–36.
[5] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian, 766.
[6] Ibid., 764.

Deuteronomy 32:44-52 - The Word of God is the Source of Life & Moses’ Punishment for Disobedience

Introduction
     Moses, having delivered the song to the nation (Deut 32:1-43), now directs and encourages his audience to receive the message for themselves. If the people of Israel would accept the message, follow it, and teach it to their children, they would know blessing in the land of Canaan, to which they were about to enter and possess (Deut 32:44-47). God had placed before them everything they needed for a life of success and prosperity, both for them and their children, but they had to commit themselves to the Lord and follow His directives set forth in the Torah (Deut 11:26-28; 30:15-20). The last few verses of this chapter close out with God directing Moses to go up to Mount Nebo, where he will see the land of Canaan from a distance, and then die (Deut 32:48-52).
Text
     In the opening of this pericope, Moses reiterates what he’d said at the beginning of the song (Deut 31:30), saying, “Then Moses came and spoke all the words of this song in the hearing of the people, he, with Joshua the son of Nun” (Deut 32:44).
“When Moses had finished speaking all these words to all Israel, 46 he said to them, ‘Take to your heart all the words with which I am warning you today, which you shall command your sons to observe carefully, even all the words of this law’” (Deut 32:45-46).  
     Moses, after speaking God’s Word to all Israel, directs them to accept the revelation for themselves, saying, “Take to your heart all the words with which I am warning you today” (Deut 32:46a). The word take translates the Hebrew verb שׂוּם sum, which means to “put, set, place…deposit.”[1] The form of the verb is a Qal imperative, which means it’s a command to be obeyed, as the believer intentionally deposits God’s Word to their own heart (לֵבָב lebab). For the believer with positive volition, it means he/she is mentally focusing on something of importance and paying careful attention to it. And what Moses was telling his audience to pay careful attention to? Specifically, it’s “all the words” he was communicating to them, adding the oft repeated reference to “all the words of this law” (Deut 32:46b; cf., Deut 17:19; 27:3, 8, 26; 28:58; 29:29; 31:12, 24). And after telling his audience that they are personally responsible to place God’s Word into their own hearts, he gives them an added responsibility, saying, “you shall command your sons to observe carefully, even all the words of this law” (Deut 32:46b). According to Eugene Merrill, “Not only were his hearers to pledge themselves to its stipulations, but they were to command their descendants to do the same. Over and over again the people of Israel were reminded that the faith and commitment of any one generation were not sufficient for all the generations to come. Each must have its own time of covenant renewal (cf. Deut 4:9–10; 5:29; 6:2, 7; 11:19, 21; 12:25, 28; 30:19).”[2]Though the parents were directed to command their children to learn and observe God’s directives, it was up to the children themselves to exercise their own volitions and accept God’s Word and walk in it. The command from the parents to the children was the highest display of love for them, for to give them the Word of God was to give them the source of life and blessing, for “man does not live by bread alone, but lives by everything that proceeds out of the mouth of the Lord” (Deut 8:3).
     Moses drives the point further, saying, “For it is not an idle word for you; indeed it is your life. And by this word you will prolong your days in the land, which you are about to cross the Jordan to possess” (Deut 32:47; cf. Deut 4:40). Here we see repeated words that Moses has been stressing throughout the book (cf., Deut 6:24-25; 11:26-28; 30:15-20). As stated previously, the faith of one generation does not guarantee the faith of the next. Still, Moses was concerned about his generation, and instructed them to teach their children—which was a display of love for them—that they might continue in obedience to the Lord and know His blessings as well (See Deut 4:9-10; 5:29; 6:2, 7; 11:19, 21; 12:25, 28; 30:19). Concerning this passage, Peter Craigie states, “The law did not bind men in a straitjacket of legalism, but pointed toward that life which God purposed for them. In the law lay the secret of Israel’s longevity and prosperity in the promised land which they were soon to possess.”[3]
Prediction of Moses’ Death
     In this closing section, the Lord spoke directly to Moses and directed him to ascend to Mount Nebo, where he would see the land of Canaan from a distance and then die. This discourse from God reiterates what Moses had said before about the Lord’s punishment on him (see Deut 3:23-28; 31:2, 14). There are four commands given here to Moses: 1) go up to Mount Nebo (Deut 32:49a), 2) look at the land of Canaan (Deut 32:49b), 3) die on the mountain (Deut 32:50a), and 4) be gathered to your people (Deut 32:50b).
     The pericope opens, telling us, “The LORD spoke to Moses that very same day, saying, 49 ‘Go up to this mountain of the Abarim, Mount Nebo, which is in the land of Moab opposite Jericho, and look at the land of Canaan, which I am giving to the sons of Israel for a possession’” (Deut 32:48-49; cf., Num 27:12-14). The Abarim was a mountain range located in Moab, east of Canaan. According to Eugene Merrill, “The ‘Abarim Range’ refers to the high plateau area east of the Jordan River and Dead Sea, the highest peak of which was Pisgah, a part of Mount Nebo (cf., Deut 34:1). This peak, with an elevation of over 2,600 feet, is about twenty miles from Jericho as the crow flies and affords an unobstructed view of nearly all the promised land (cf. Deut 34:1–3).”[4]
     For Moses, being able to see the land of Canaan allowed him to know his mission of leading the people there had been accomplished. It was now up to Joshua to lead the Israelites into Canaan, which God was “giving to the sons of Israel for a possession” (Deut 32:49). God then told Moses, “Then die on the mountain where you ascend, and be gathered to your people, as Aaron your brother died on Mount Hor and was gathered to his people” (Deut 32:50). And God reminded Moses of the reason he could not enter the land of Canaan, saying, “because you broke faith with Me in the midst of the sons of Israel at the waters of Meribah-kadesh, in the wilderness of Zin, because you did not treat Me as holy in the midst of the sons of Israel” (Deut 32:51). God reminded Moses that he had disqualified himself from entering the land of Canaan because he: 1) “broke faith” with God, and 2) did not treat the Lord as “holy in the midst of the sons of Israel.” Concerning this passage, Daniel Block states:
"In striking the rock Moses had misrepresented Yahweh publicly, violated his own representative role, and failed to respect Yahweh’s unique and sacred status. To Yahweh, striking the rock reflected a cavalier disposition toward him, as though Moses could adapt Yahweh’s commands as he wanted. Moreover, in relating directly to the rock rather than the Rock, he had committed an idolatrous act. Yahweh’s present indictment highlights the communal implications of Moses’ actions; he had publicly failed to uphold Yahweh’s holiness. As leader of the people and representative of Yahweh, he had struck the rock when Yahweh had commanded him to speak to it. While his act may have been a gesture of frustration, to God it involved publicly usurping what is otherwise a divine agenda. Remarkably, it worked—water issued from the rock. Moses may have looked like a magician—but it cost him his life and his mission."[5]
     The Lord tells Moses, “For you shall see the land at a distance, but you shall not go there, into the land which I am giving the sons of Israel” (Deut 32:52). These final words to Moses show that all who were under the covenant, even Moses, was not exempt from divine punishment if he broke faith with God and was disobedient. By his disobedience, Moses did not forfeit his salvation, but his reward of entering the promised land. However, we also see here a display of God’s grace, as He allowed Moses to see the land from a distance, just east of the Jordan River.
     Though Moses’ failure to honor God had cost him his right to enter the land of Canaan, overall, Moses is remembered for his faithfulness to the Lord, as the writer of Hebrews tells is, “Moses was faithful in all His house as a servant” to the Lord (Heb 3:5). The Lord called Moses His “friend” (Ex 33:11), and described him as His servant, who “is faithful in all My household” (Num 12:7). To be a friend of God means one follows His directives. Jesus said something similar to His disciples, saying, “You are My friends if you do what I command you” (John 15:14). By the end of his life, Moses would die at the ripe age of one hundred and twenty years with vigor  of life (Deut 34:7), and would tower above the prophets of Scripture who would follow after him (Deut 34:10-12).
     Though Moses was about to leave the company of Israel and go to the mountain, and there leave this world, he was leaving behind a powerful legacy that would serve as the foundation for all Israel’s success and prosperity in the years ahead, if they would accept it. Just before going up to the top of Mount Nebo, Moses would pronounce blessings on the nation (Deut 33), and then he would ascend the mountain—to die (Deut 34).
Summary
     In Deuteronomy 32:44-47, Moses directs his people to take all the words of God’s law to heart, for they are not meaningless words, but are the very source of life and blessing, both for them and their children, if they will follow the Lord and walk in righteousness. In Deuteronomy 32:48-52, the Lord calls Moses to ascend Mount Nebo to look upon the land of promise, informing him that he will not enter the land, because of an event in which he broke faith with God and did not treat Him as holy, informing Moses that he will die on the mountain and be gathered to his people.
Present Application
     God gives us His Word to light our paths (Psa 119:105; Prov 6:23), to revive our hearts (Psa 119:25, 107), and to direct us in the path of righteousness (2 Tim 3:16). Being plugged into God’s Word is paramount to the believer’s successful walk. Moses knew this, and he stressed it over and over to his audience. He told them, “Take to heart all these words I am giving as a warning to you today, so that you may command your children to carefully follow all the words of this law. For they are not meaningless words to you but they are your life, and by them you will live long in the land you are crossing the Jordan to possess” (Deut 32:46-47 CSB; cf. Deut 4:40). The Scriptural teaching is “that man does not live by bread alone, but lives by everything that proceeds out of the mouth of the LORD” (Deut 8:3). But only those with positive volition will accept God’s Word, live by faith, and walk in righteousness.
     Of the one with positive volition it is said, “his delight is in the law of the LORD, and in His law he meditates day and night” (Psa 1:2). The benefit of such a lifelong meditation is that “He will be like a tree firmly planted by streams of water, which yields its fruit in its season and its leaf does not wither; and in whatever he does, he prospers” (Psa 1:3). Elsewhere, David said, “I delight to do Your will, O my God; Your Law is within my heart” (Psa 40:8). And Jeremiah said, “Your words were found and I ate them, and Your words became for me a joy and the delight of my heart; for I have been called by Your name, O LORD God of hosts” (Jer 15:16). To eat God’s Word is a picture of positive volition, as Jeremiah welcomed the divine revelation into himself, and once received, it delighted his heart.
     When the human heart is receptive to God’s Word, it transforms that person from the inside out, and this is both cognitive and experiential. God says, “Is not My word like fire? declares the LORD, and like a hammer which shatters a rock?” (Jer 23:29). His Word is powerful and accomplishes what He desires (Isa 55:10-11; Heb 4:12), and it lights a fire in the heart of those who are positive. For example, after His resurrection, Jesus walked for several miles with two disciples and gave them a Bible lesson which lasted for several hours (Luke 24:14-35). This Bible lesson occurred as they traveled “to a village named Emmaus, which was about seven miles from Jerusalem” (Luke 24:13). Luke reveals how Jesus taught them, “beginning with Moses and with all the prophets, He explained to them the things concerning Himself in all the Scriptures” (Luke 24:27). After His Bible lesson, the two disciples said, “Were not our hearts burning within us while He was speaking to us on the road, while He was explaining the Scriptures to us?” (Luke 24:32). The heart that is positive to God receives His Word and is excited by what is learned. But hearts that are negative suppress God’s truth (Rom 1:18-32), and this to their own harm.
     Learning Scripture must be followed by faith, as we become “doers of the word, and not merely hearers who delude” ourselves” (Jam 1:22). This means learning and living His Word day by day (Psa 1:2; Ezra 7:10; 2 Tim 2:15; 3:16-17; 1 Pet 2:2), walking by faith (Heb 10:38; 11:1-6), advancing to spiritual maturity (Heb 6:1), and living the righteous life He intends. Such a life glorifies God, edifies others, and creates in us a personal sense of destiny tied to the God of universe, Who is directing history to the return of Jesus and the establishment of His earthly kingdom.
 
 
[1] Willem VanGemeren, ed., New International Dictionary of Old Testament Theology & Exegesis (Grand Rapids, MI: Zondervan Publishing House, 1997), 1237.
[2] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 428.
[3] Peter C. Craigie, The Book of Deuteronomy, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1976), 390.
[4] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary, 429–430.
[5] Daniel I. Block, The NIV Application Commentary: Deuteronomy, ed. Terry Muck (Grand Rapids, MI: Zondervan, 2012), 779.