The Pairings in Acts 1:13

 Now let's examine the assumption we noted above: "both' is limited to Jerusalem and Judea; Samaria unto the ends of the land (or to the dispersion).

"And when they were come in, they went up into an upper room, where abode both Peter, and James, and John and Andrew, Philip, and Thomas, Bartholomew, and Matthew, James the son of Alphaeus and Simon Zelotes, and Judas the brother of James

-Acts 1:13

καὶ ὅτε εἰσῆλθον ἀνέβησαν  εἰς τὸ ὑπερῷον οὗ ἦσαν καταμένοντες ὅ τε πέτρος καὶ ἰάκωβος καὶ ἰωάννης καὶ ἀνδρέας φίλιππος καὶ θωμᾶς βαρθολομαῖος καὶ ματθαῖος, ἰάκωβος ἁλφαίου καὶ σίμων ὁ ζηλωτὴς καὶ ἰούδας ἰακώβου

How are we to read "both" in this verse? If we take a literal translation of the Greek (using a direct Greek to English translator), we get:

And then they went up to who lived both Peter and Jacob [James] and John and Andrew Philip and Thomas, Bartholomew and Matthew, Jacob Alphaeus and Simon the Zealot, and Judas Jacob

 

And in the Revised Version:

and when they had entered, they went up to the upper room, where they were staying, [both] Peter and John and James and Andrew, Philip and Thomas, Bartholomew and Matthew, James the son of Alphaeus and Simon the Zealot and Judas the son of James

Notice the groupings:

• Peter and John
• James and Andrew
• Philip and Thomas
• Bartholomew and Matthew,
• James and Simon
• and Judas

A quick look at the ministry in the Book of Acts, we see Peter and John linked. Peter and John are mentioned together in Acts 3. In Acts 4 Peter and John are arrested together. They are mentioned twice there together. Finally, in Acts 8, Peter and John are again together. This is well into the Acts age and well after the commission of Acts 1, yet the Apostles were still in Jerusalem.

Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them, who, when they had come down, prayed for them that they might receive the Holy Spirit.

-Acts 8:14-15 (NKJV)

We will look, next time, a little more closely at the believing Gentiles in Caesarea. It is important to note Peter's calling, the region of Caesarea, the events in that house, and the reaction of the Jews.

But I digress. Peter and John are a group unto themselves in Acts 1. We God dealing in pairs much in the ministry of the Gospel accounts and in the Acts Age, The Lord sent the 70 out two-by-two.

After these things the Lord appointed seventy others also, and sent them two by two before His face into every city and place where He Himself was about to go.

-Luke 10:1 (NKJV)

We can see this in Paul's ministry as well (Paul and Barnabas then Paul and Silas).

When we apply this pattern to the listing in Acts 13, we can start to see:

Both Peter and John and BOTH James and Andrew, BOTH Philip and Thomas, BOTH James and Simon, and Judas (there only being 11 at the time, this is the other Judas and before Matthias was chosen). 

This use of "both" following its use earlier in Acts 1 helps to see more clearly the use of "both" as not only a pairing of two, but of pairs of two. While this latter is not as definitive, in context of the calling of the twelve in the Gospel accounts and as revealed in Acts epistles, we can get more clarity about the "commission" of Acts 1:8. When we can see their commission to Judah and Israel, we can start to understand the Book of Acts better and the we can start to rightly divide the epistles. 

Hopefully we can understand why the Apostles said and did in the Book of Acts itself and discard any thought that any "church" today is an "Acts church." I think we can clearly demonstrates that there s no such thing in the current age and that we shouldn't pretend there is.

 

Both Ends of the "Great Commission"

 Back in 2019 we examined one aspect of what some call "The Great Commission." In that study looked at the word translated "earth." We proposed that the word can be and is sometimes translated as "land," referring to Israel's promised land and kingdom.

That study can be reviewed here:  Uttermost Parts of the Planet?

In this brief study, we want to examine a Greek word used in the commission of Acts 1:8. As we do, we remember that this commission was given to the chosen apostles of the Lamb; those who were promised that one day they would sit on 12 thrones judging the 12 tribes of Israel in the earthly kingdom.

The setting (context) is the risen Lord Jesus concluding his 40-day teaching on the Kingdom to the future judges of the coming Kingdom in Jerusalem. The only detail the Savior left out was when the Kingdom would be restored to Israel (not to the "Church"). But, surely, the Kingdom will be restored.

The former account I made, O Theophilus, of all that Jesus began both to do and teach, until the day in which He was taken up, after He through the Holy Spirit had given commandments to the apostles whom He had chosen, to whom He also presented Himself alive after His suffering by many infallible proofs, being seen by them during forty days and speaking of the things pertaining to the kingdom of God. And being assembled together with them, He commanded them not to depart from Jerusalem, but to wait for the Promise of the Father, “which,” He said, “you have heard from Me; for John truly baptized with water, but you shall be baptized with the Holy Spirit not many days from now.” Therefore, when they had come together, they asked Him, saying, “Lord, will You at this time restore the kingdom to Israel?” And He said to them, “It is not for you to know times or seasons which the Father has put in His own authority.

-Acts 1:1-7 

We are not privy to what the risen Lord taught them for those 40 days. That is the Lord's prerogative. We have no need to know. This is what the Holy Spirit does preserve for us through Luke's account in the Acts:

• The Lord gave specific commandments to the chosen apostles
• They were not to depart Jerusalem until the promised Holy Spirit (w/gifts) fell
• The Davidic Kingdom would be restored to Israel
• The timing was under the Father's authority

We know from Acts 3 (post-Pentecost) that the main condition is the repentance of Israel.

Ye men of Israel... brethren... Repent therefore and be converted, that your sins may be blotted out, so that times of refreshing may come from the presence of the Lord. and that He may send Jesus Christ, who was preached to you before, whom heaven must receive until the times of restoration of all things, which God has spoken by the mouth of all His holy prophets since the world began.

The angel Gabriel reiterated the promises to the fathers (cp. Rom 15:8) in the prophets to Mary when she conceived.

He will be great, and will be called the Son of the Highest; and the Lord God will give Him the throne of His father David. And He will reign over the house of Jacob forever, and of His kingdom there will be no end.”

-Luke 1:32-33

We pause to remind ourselves it was Gabriel who reveled God's timeline to the prophet Daniel. That prophecy was interpreted for Daniel by Gabriel. In his explanation, he was very clear, "Understand, son of man, that the vision refers to the time of the end.” (Dan 8:17b).

We note, also, that Paul at his trial late in the Acts age, testified that he spoke "nothing" that was not spoken by Moses and the Prophets. He stated as late as Acts 28 that he was in chains for "the hope of Israel."

All these things concerning the earthly Kingdom concern Israel. The commission of Acts 1 is no different. Israel's hope and Kingdom is the context. In our previous study, linked above, pointing to that commission's scope we did not focus on one word. That word is the word BOTH. We want to see "both" in its connection to the "land" and the calling of Israel by the apostles to Israel.

We stopped in verse 7 of Acts 1 above, but now let's look at  the oft-quoted verse 8.

But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judæa, and in Samaria, and unto the uttermost part of the earth.

-Acts 1:8 (KJV)

but ye shall receive power at the coming of the Holy Spirit upon you, and ye shall be witnesses to me both in Jerusalem, and in all Judea, and Samaria, and unto the end of the earth.'

-Acts 1:8 (Young's Literal Translation)

The KJV and YLT use "both" in their translation. Some modern versions do as well (ESV, NASB, etc.). Many other versions do not (NKJV, etc.). I believe one of the reasons for this is a bias on the part of the translators. So familiar with the assumed usage and application of this verse (assuming all the Bible is spoken to all people in all ages), they ignore its context and find "both" to be unimportant. The versions that do use "both" probably assume the dual nature of the word is limited to Jerusalem and Judea. We'll look at that in our next study on Acts 1:13. For now, we return to 1:8. 

The Greek word translated "both" is "τέ." As with many words, it can mean different things in different contexts. Luke uses it three times in Acts 1, here in verse 8, and also in verses 1 and 13. When used with a list of things, "both" should be considered. Now, I haven't looked up every use, but the few I hve from the gospel accounts and the Acts using this word, "both" is implied. That is, two things.

As just one example, the NKJV, which does not use "both" in verse 8 for "τέ," does use "both" for "τέ" in verse 1:

The former account I made, O Theophilus, of all that Jesus began both to do and teach

Just out of curiosity, I checked 1:8 in the Reformed Bible of choice, the 1599 Geneva Bible.

But ye shall receive power of the holy Ghost, when he shall come on you: and ye shall be witnesses unto me both in Jerusalem and in all Judea, and in Samaria, and unto the uttermost part of the earth. -Acts 1:8

 

For those keeping score at home, Young's Literal Translation uses "both" in all three verses in Acts where where "τέ' is found.

I used an online translator, Koine Greek to English. This greatly helped me see more clearly the intent of Luke and the Holy Spirit in the commission to the apostles to the circumcision; a commission they obey throughout the Acts.

let the power of the Holy Spirit come upon you, and bear witness to me, both in Jerusalem, and in all of Judah, and in Samaria, and to the rest of the Earth.

Without being dogmatic, but in light of the immediate context of Acts 1 (the restoration of the Kingdom to and in Israel) and the calling of the twelve to go to Israel alone as the future judges of the twelve tribes, we can look at Acts 1:8 the following way.

The apostles to the circumcision, who carried the gospel to the circumcision (Galatians 2:7-8) were commissioned to take the gospel of the Kingdom to Judah ("Jerusalem and in all Judea") AND to Israel (Samaria and to the rest of the land/earth). "Both."

This would be to all 12 tribes. Two which made up Judah and the Ten tribes of the Northern Kingdom, Israel. The Ten tribes are connected to the dispersion (although some from all 12 tribes were in the dispersion). So, we note, again, to whom both Peter and James directed their epistles.

James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greetings.

-James 1:1



To the pilgrims of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia, elect according to the foreknowledge of God the Father

-1 Peter 1:1-2a

We cannot insert a Gentile "church" into these epistles. James addresses those meeting in "synagogues" (James 2:2). Unfortunately, the King James version translates synagogue there as "assembly." This is the only time they translate it such. In every other case, it reads, "synagogue." Men imposing their theology on the Holy Spirit's inspiration. 

I'd like to refer to John Calvin's commentary on 1 Peter here. I choose Calvin not because he divides scripture as I do, but because even Calvin understood that the dispersion must mean Jews.

To the sojourners They who think that all the godly are thus called, because they are strangers in the world, and are advancing towards the celestial country, are much mistaken, and this mistake is evident from the word dispersion which immediately follows; for this can apply only to the Jews, not only because they were banished from their own country and scattered here and there, but also because they had been driven out of that land which had been promised to them by the Lord as a perpetual inheritance. He indeed afterwards calls all the faithful sojourners, because they are pilgrims on the earth; but the reason here is different. They were sojourners, because they had been dispersed, some in Pontus, some in Galatia, and some in Bithynia. It is nothing strange that he designed this Epistle more especially for the Jews, for he knew that he was appointed in a particular manner their apostle, as Paul teaches us in Galatians 2:8. In the countries he enumerates, he includes the whole of Asia Minor, from the Euxine to Cappadocia.

 

When we rightly divide the Acts and the Acts Age epistles, when we understand the calling and commission of the Lord's chosen apostles, we can start to see the differences between the earthly hope of Israel and the hope of the Body in the far above the heavens. We can see the difference between the physical Temple and physical Kingdom in the promised land and the spiritual temple and spiritual kingdom in heavenly places.

Pause and read that last sentence again. I named four things, but they represent only two hopes. This is how the Holy Spirit has preserved the commission of the Kingdom in Acts 1:8. Four places noted representing two places. 

We are going to again take up the use of "both" in our next study, but regardless, in light of the calling of Peter and the twelve, in light of the limitation of the Gospel of the Kingdom to Israel, and in light of the earthly hope of Israel in view, we can certainly see that the commission many take today for themselves should be limited to that group and to that calling under that hope in that age.

[Your city] is not "your Jerusalem." When the Lord speaks of Jerusalem, we need to read "Jerusalem." 

Uttermost Parts of the Planet?

A commonly quoted verse used to instruct (command) Christians to go to all the nations of the world with the message of the Kingdom is Acts 1:8.

But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth.” [NKJV]

Every translation at Bible Gateway translates "γῆ" or "ge" as either "earth" or "world." But is that correct? Now, depending on context, as in English, some Greek words can have different implications (see below for another possible implication). But does the context of Acts 1 demand we use "earth?"

Let's look at the verse in context:

And being assembled together with them, He commanded them not to depart from Jerusalem, but to wait for the Promise of the Father, “which,” He said, “you have heard from Me; for John truly baptized with water, but you shall be baptized with the Holy Spirit not many days from now.” Therefore, when they had come together, they asked Him, saying, “Lord, will You at this time restore the kingdom to Israel?” And He said to them, “It is not for you to know times or seasons which the Father has put in His own authority. 8 But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth.” (Acts 1:4-8)

 Before we explore the implications, let's look at how "ge" is understood during the Lord's ministry.

‘But you, Bethlehem, in the land of Judah,
Are not the least among the rulers of Judah;
For out of you shall come a Ruler
Who will shepherd My people Israel.’ ”

“Arise, take the young Child and His mother, and go to the land of Israel, for those who sought the young Child’s life are dead.” Then he arose, took the young Child and His mother, and came into the land of Israel.

(Matthew 2:6, 20-21)

Applying this to the instructions to the future 12 rulers over Israel (who are instructed in Matthew 10 to not preach the kingdom outside of Israel) in Acts 1, we now get:

 But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the land.”

This limits their ministry to the land of Israel. This is consistent with their calling as "apostles to the circumcision" (Gal 3) and a continuation of the Lord's command to "not go into the way of the Gentiles" in Matthew 10. We have looked at their ministry in the Acts elsewhere. Suffice it to say, they never went to Gentiles (save Peter, once) and we no reason to believe that before the revelation of the current dispensation to Paul (Eph) they ever left Palestine.

And I know of no one who argues they ever came close  to visiting every part of the planet. Would Rome be the "uttermost" part of earth? Even Paul desired (and may have gone) far beyond that to Spain. Yet we have no reliable witness of any of the 12 going beyond Israel. Again, after Paul's revelation, they may have gone to nearby regions, but certainly never to the "uttermost parts of the earth."

"Uttermost" is translated from the Greek word " ἐσχάτου." Strong's definition has in part, "properly, last, final (the furthest, extreme-end)." Even if we believe Peter got to Rome, how is that "the extreme end" of the earth? The excuse is given that the reference is to "the known world," but that does more violence to "the end of the earth" than limiting them to Israel and "the end of the land."

A common practice among Christians is to wantonly replace Jerusalem with their hometown without cause. We hear things like "Chicago is my Jerusalem." But even if we allowed such violence to scripture, do these people go to "the end of the earth?" Even if they become missionaries to Guatemala, is that the end of the earth (the "extreme -end") from Chicago? Allowing that the verse even states "end of the earth" (and not the land), how do we take it away from those to whom it was given?

Looking back at the so-called "Great Commision" in Matthew 28, how many "Go therefore and make disciples of all the nations?" Most never make any attempt to leave their hometowns. 

Once we allegorize something, especially out of its context, we destroy scripture and it can then mean anything. "Jerusalem" ends up meaning any city. "Ends of the earth" becomes hosting a "revival." Etc. This does violence to the Word and is a hindrance to interpretation, the right division of the Word.

I believe Acts 1:8 and the "Great Commission" of Matthew 28 were both given to same group, the 11 (12) Apostles of the Lamb. We have no right to claim these. And for those who do, you might want to read the details and examine if you are actually obeying. 

More context for Acts 1:8

And being assembled together with them, He commanded them not to depart from Jerusalem, but to wait for the Promise of the Father, “which,” He said, “you have heard from Me; for John truly baptized with water, but you shall be baptized with the Holy Spirit not many days from now.” -Acts 1:4-5

So, I can plug in any city here as well? If so, how do I know which city to plug in? No, he commanded THEM (the 11) to wait in Jerusalem. This, after 40 days teaching them about "the kingdom of God." And that message of the Kingdom is very different than the message we have today. For theirs concerned the establishment of the promised kingdom in Israel.

Therefore, when they had come together, they asked Him, saying, “Lord, will You at this time restore the kingdom to Israel?” - Acts 1:6

To believe the kingdom they were taught  is what we preach today is to believe that the enlightened, chosen apostles of the Lamb spent 40 days with the risen Lord learning about the Kingdom of God and somehow got it very wrong. Let's not slander them this way.

Also note, there was still an Israel.

We offer one alternative to the idea of the witness of the 12 going to all the nations in all the Earth. 

And this gospel of the kingdom will be preached in all the world as a witness to all the nations, and then the end will come. -Matt 24:14

The Lord could very well be referring to the ministry of the 12 during the millennium wherein israel shall serve as priests and witnesses to the nations. Not the timing. This is just before the end of an age (world). It is during the time of Jacob's Trouble (the Great Tribulation).

This is reflected in the so-called "Great Commission" of Matthew 28.

And Jesus came and spoke to them, saying, “All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age.”

Again, we see "the end of the age" in view. And although "all authority on heaven and Earth" had just been given to the Lord Jesus Christ, all things were not yet under his feet.

For in that He put all in subjection under him, He left nothing that is not put under him. But now we do not yet see all things put under him. -Heb 2:8

So, whereas there is nothing left not subject to him (his authority), we do not see it in practice. More specifically, they did not see it in the Acts Age at the time of the writing of Hebrews. These were people waiting for the Great Tribulation. Although all things were under his authority, some would still have to die (Matthew 24). The gospel of the kingdom (Israel's Kingdom) would be declared during that time and certainly in the millennium.

This is the hope for which Paul was a prisoner. The hope for which he was in chains in the Acts Age (Acts 26, 28, etc.)

Introduction to Personal Bible Study - Videos (2007)

4 short introductory video studies

First recorded in 2007, posted to GodTube in 2010 

These short videos were made nearly 14 years ago. This blog and (the the linked podcasts at the end) expand on the basic ideas within (as I continue to grow and seek and learn).

Studying Scripture for Yourself is a Command

"In the end, the work of  Bible study must be intensely personal and individual..."

Intro to Personal Bible Study - 1 from nosectnocreed on GodTube.

Promises and Commands in Context

"Rightly divide the word of truth..."

Intro to Personal Bible Study - 2 from nosectnocreed on GodTube.

The Parables / The Great Commission / New Covenant in Context

"You err because you know not the scriptures."

Intro to Personal Bible Study - 3 from nosectnocreed on GodTube.

The Disharmony of the Gospels

"But these are written that you may believe that Jesus is the Messiah, the Son of God, and that by believing you may have life in his name."

Intro to Personal Bible Study - 4 from nosectnocreed on GodTube.

FOR MORE TOPICS (OVER 150 PODCASTS):

CLICK HERE

Christian Music Project:

The Sola Fide Project

 

Additional Band Tracks:

Nothing But Sky (Live & Studio) 

 

Related Band Tracks on Spotify:

Nothing But Sky

Here is a more recent, 7-part series, an overview of the entire Bible:

7-Part Overview of the Entire Bible (Playlist)

Here is video #4 in the series:

This Present Age: How Do We Live and What is Our Hope? Part 2

In PART 1 of our short study, we looked at how the Acts Age and the Post-Acts Age differ in both the conditions and instructions for believers. We noted that even though salvation has never changed (by grace alone through faith alone from Adam on), the conditions and hopes of different companies of believers do change. We must do as the Apostle Paul instructs in Phil 1:10 and “test the things that differ.”

This brings us to the hope of the present age.

For the grace of God that brings salvation has appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present age, looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ... Titus 2:11-13

We finished last time having noted that, during the Acts Age, Paul was arguing and professing “only those things spoken by Moses and the prophets” and according to things “foreseen in scripture.” This “differs” from the truth revealed in the Book of Ephesians which Paul teaches is a Mystery
which “from the beginning of the ages has been hidden in God ” and revealed to Paul (Eph 3:8-9). We saw that the “one new man” made up of Jews and Greeks with no distinction was created after the Acts Age ended and not before (Jews and Gentiles being distinct during the Acts Age).

The Mystery which has been hidden from ages and from generations, but now [Post Acts] has been revealed to His saints. - Col 1:26

\So, The Acts Age company was living in distress, expecting “the Day of the Lord.” Scripture tells us that their hope was “the hope of Israel,” that which was “promised to the fathers [of Irsael].” Israel was promised she would be a nation of priests (Ex. 19) under the Old Covenant, which would come to fruition under the New Covenant in the future when Israel finally realizes all her promises (Jer 31; Heb 8). 

During the Acts Age, one of “the Apostles to the Circumcision,” (Gal 2:7-9). Peter, writes to the Jewish dispersion (1 Pet 1:1) and reminds Israel that she is to be:

But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light. -1 Peter 2:9

This is a restating of the promise of the Old Covenant in Exodus 19:

Now therefore, if you will indeed obey My voice and keep My covenant, then you shall be a special treasure to Me above all people; for all the earth is Mine. And you shall be to Me a kingdom of priests and a holy nation.’ 

This is a promise “made unto the fathers” and not unto the one new man of Ephesians.

“These are the words which you shall speak to the children of Israel.” Both the Old Covenant and the New Covenant are for Israel, as are the earthly promises attached. The Revelation is also for Israel.

Jerusalem and The New Jerusalem Which Comes Down from Heaven

But we also know that some were hoping for something beyond the land and earthly promises. There were those who, through faith, looked for a new city from above.

By faith he dwelt in the land of promise as in a foreign country, dwelling in tents with Isaac and Jacob, the heirs with him of the same promise; for he waited for the city which has foundations, whose builder and maker is God... Therefore God is not ashamed to be called their God, for He has prepared a city for them... These all died in faith, not having received the promises, but having seen them afar off were assured of them, embraced them and confessed that they were strangers and pilgrims on the earth. -Heb 11

He who overcomes, I will make him a pillar in the temple of My God, and he shall go out no more. I will write on him the name of My God and the name of the city of My God, the New Jerusalem, which comes down out of heaven from My God. -Rev 3:12 

Then I, John, saw the holy city, New Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. -Rev 21:2

There is a company whose hope is earthly and another whose hope is the city from above. The first is a hope builton the promises and covenants of God, the second is achieved by faith in action. Again, all have resurrection life by grace alone through faith alone. We will ahve to leave that there. But which of these is the hope of the one new man of Ephesians? Neither. The hope of that company is “in heavenly places or “in the far above the heavens.” 

The Hope of this Age and the Hope of the Calling of the One New Man

God... made us alive together with Christ (by grace you have been saved), and raised us up together, and made us sit together in the heavenly places in Christ Jesus, that in the ages to come He might show the exceeding riches of His grace in His kindness toward us in Christ Jesus. -Eph 2:5-7 

As we saw last time, the Acts Age company was awaiting terrible times (“give us this day our daily bread”) with the promise that Christ would be with them until the end of the age, and return [Greek: Parosusia] to be with his bride. They were instructed not to marry if possible. In the present, Post-Acts, age we are “looking for the blessed hope and glorious appearing [Greek: epiphenea] of our great God and Savior Jesus Christ.”

• Earth
• Heavens
• Far Above the Heavens (Heavenly Places)

You may remember this from Part 1 of this study:

Obviously, the appearing (Gk: Epiphaneia) could not have been the hope of Adam, Abraham. Moses, David or anyone during the time of the Lord’s earthly ministry. It is unique to this age. 

The present age is the age of God’s grace. It is not a covenant it is a condition. God still acts in the affairs of men, but he does not deal in ordinances which deal with the earth, for our lives (souls) are hid with God, waiting to be revealed when he appears. We do not deal in commands, instructions or ordinances which deal with an earthly priesthood. As Paul wrote in the Post-Acts epistle to the Colossians:

Therefore, if you died with Christ from the basic principles of the world, why, as though living in the world, do you subject yourselves to regulations— “Do not touch, do not taste, do not handle,” which all concern things which perish with the using—according to the commandments and doctrines of men? These things indeed have an appearance of wisdom in self-imposed religion, false humility, and neglect of the body, but are of no value against the indulgence of the flesh.

I recommend you read the entire second chapter of Colossians.

Once again our verse:

For the grace of God that brings salvation has appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present age, looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ...

We’ve come full circle. There is a lot more we could investigate and perhaps many more questions arise. There are multitudes of scripture we could point to. In the end, we want our theology to be consistent with scripture. We want to “rightly divide the Word of Truth.” That command is for each of us, as individuals. I present only an outline in these short studies.

If you’d like to examine our Blessed Hope further, click HERE. But, remember, in the end, each of us will answer for how we “studied to show ourselves approved unto God.” (2 Tim 2:15)

Again, these are only applicable to true believers. For info on true believers, please click here: WHAT IS A CHRISTIAN?

This Present Age: How Do We Live and What is Our Hope? Part 1

Trying to follow the dictates of other ages or ignoring the conditions of the age in which we live or the company to which we have been called can lead to a fruitless, confusing and frustrating Christian life.

This short study is for the believer who understands salvation. Salvation has never changed nor has it been subject to times and ages; salvation (rescue from sin and its curses) has always been by grace alone through faith alone. Of course, the specifics of the faith were dependent of the revelation of the age, but the mechanism has never changed.

One of the worst ideas which seems to permeate Christian circles is the idea that under the Old Covenant people were saved by keeping the Law and under the New Covenant people are saved by grace. The Book of Romans deals with the first part of these terrible heresies; Paul arguing that salvation, from Adam until today, all who are saved are saved by grace alone.

We have dealt with the second of these heresies (“The New Covenant is salvation by grace”) in previous studies. You can explore more HERE and HERE. Not only is the NC not salvation by grace, it has nothing to do with this age. It is yet future. For those promised the New Covenant, they have to already be saved.

So let’s take a quick look at “the present age.”

For the grace of God that brings salvation has appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present age, looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ... Titus 2:11-13

Obviously, the appearing (Gk: Epiphaneia) could not have been the hope of Adam, Abraham. Moses, David or anyone during the time of the Lord’s earthly ministry. It is unique to this age. Some do not distinguish this age from the Pentecostal age. During that age, believers were expecting the tribulation.

This is seen in a number of passages (see: my short study on Timothy’s Circumcision) , but can be demonstrated by Paul’s directions in regard to widows and marriage.

• But I say to the unmarried and to the widows: It is good for them if they remain even as I am [unmarried]... he who is married cares about the things of the world. -1 Cor 7:8, 32 (written during the Pentecostal/Acts Age)

• Therefore I desire that the younger widows marry, bear children, manage the house, give no opportunity to the adversary to speak reproachfully. -1 Tim 5:14 (Post-Acts)

So how are we to instruct widows? In the Acts Age, there was an expectation of a terrible age coming (“the present distress” 1 Cor 7:26). Since that company was made up of the “Israel of God” (Gal 6:16) and “grafted in” gentiles (Rom 11:17-24, grafted into Israel, the root), she was rightly expecting “The Day of the Lord” as spoken of by the prophets and John in the Revelation (who saw his vision on “The Lord’s Day” or “The Day of the Lord”, Rev 1:10).

More from the context of 1 Corinthians:

• You come short in no gift, eagerly waiting for the revelation of our Lord Jesus Christ, who will also confirm you to the end, that you may be blameless in the day of our Lord Jesus Christ... (1:7)

• But this I say, brethren, the time is short, so that from now on even those who have wives should be as though they had none (7:29a)*

• For the form of this world is passing away. (7:29c)

*waiting for this verse to be the theme of the next “Promise Keepers” conference

This is the context of all the Acts Age epistles . SEVEN to the Jews from “the Apostles to the Circumcision” (I, II Peter, I, II, III John, Jude, James) and SEVEN from Paul to the mixed company with Jews “first” as was his manner (I, II Corinthians, Romans, I, II Thessalonians, Galatians, Hebrews). There are then SEVEN epistles from our Apostle, Paul, from the revelation of the Mystery of the One Body (“one new man”) in Ephesians 3 (Ephesians, Colossians, Philippians, Titus, Philemon, I, II Timothy). This last book from Paul speaks of “the last days” which was our warning of the days preceding the “Appearing” of Christ (Chapter 3).

A helpful chart for your consideration:

The 14 (7+7) Epistles of the Apostle Paul

Two instructions which “differ”

We see that widows living in an age expecting “The Day of the Lord” SHOULD NOT be married (“not good”), but in the present age of grace, Paul instructs that widows SHOULD marry (“I desire... widows marry”). Unless you want to argue that 1 Cor 7 is isolated, we must deal with the differences. But if you argue that 1 Cor 7 is isolated, then the whole book becomes locked in a small time-frame, and it’s dictates become subject to being discarded.

You may rightly argue that my interpretation isolates 1 Corinthians. That is true, but I isolate to an entire age, not to one locale, separate from other locales and times. A literal translation of Phil 1:10 reads in part “test [prove] things that differ” (compare Young’s Literal Translation). We must see the things that differ in the Acts Age versus the Post-Acts Age, the “this present age” of Titus.

Different Order, Different Callings, Different Hopes

The believers of the Acts Age were expecting “the hope of Israel” which was “promised unto the Fathers.” Look back at 1 Cor 10:1. It speaks of “our Fathers.” who passed under the cloud, etc. That is Israel. Romans 9:4-5 specifically states that the “promises” and “covenants” given to the “fathers” pertain to Israel. We see this pattern in the Acts and in the Acts Age epistles (“to the Jew first,” etc.).

Pentecost was not something new, it was an extension of the Lord’s ministry to Israel. The Lord Jesus Christ stated clearly that he was sent to “NONE, but to the lost sheep of the House of Israel” (Matt 15:24). When he sent out his disciples, he forbade them go to any but to Jews in Israel (Matt 10). Paul confirms the continuation of this ministry in Romans 15:8 (“the promises made to the Fathers”) and in his final appeal to the Jews of Rome in Acts 28. Paul preached no removing of the wall of partition. He preached no end to the Jews following the law. He taught nothing that the prophets did not speak.

• But when the Jews spoke against it, I was compelled to appeal to Caesar, not that I had anything of which to accuse my nation. For this reason therefore I have called for you, to see you and speak with you,because for the hope of Israel I am bound with this chain.” (Acts 28:19-20)

• Therefore, having obtained help from God, to this day I stand, witnessing both to small and great, saying no other things than those which the prophets and Moses said would come... (Acts 26:22)

But in Ephesians, Paul tells us specifically of a truth concerning the “one new man” which was not made known until revealed by Paul after the Acts Age.

To me, who am less than the least of all the saints, this grace was given, that I should preach among the Gentiles the unsearchable riches of Christ, and to make all see what is the fellowship of the mystery, which from the beginning of the ages has been hidden in God who created all things through Jesus Christ; to the intent that now the manifold wisdom of God might be made known by the church to the principalities and powers in the heavenly places... (Eph 3:8-10, Post Acts)

Let’s “test the things that differ.” Note that what was hidden was never gentile salvation (as noted salvation was available before Abraham lived and long before the Law was given).

And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel to Abraham beforehand, saying, “In you all the nations shall be blessed.” So then those who are of faith are blessed with believing Abraham. (Gal 3:8-9, Acts Age)

So we live in a unique age which was hidden from the prophets and not revealed until Paul’s revelation after the Acts Age. In Part II we will put the pieces together on the different callings and hopes of each of these “New Testament” ages (although the NT speaks of more ages).

Again, these are only applicable to true believers. For info on true believers, please click here: WHAT IS A CHRISTIAN?

PART 2

Rightly Dividing the Word of Truth

This short study was first penned in January of 2015, but I am posting as a parallel to my two-part study on The Present Age and my note on understanding the Bible.

Some time ago, I started tweeting some short thoughts aimed at getting us to consider context when trying to interpret scripture. It should be understood, before we open the pages of the Bible, that everything we read is FOR us, but it is not all TO us. We need to divide (Greek: orthotoméō, “to cut straight,” “dissect correctly,” Strong’s #3718) the scriptures and understand context.

Study to show yourself approved unto God, a workman that needs not to be ashamed, rightly dividing the word of truth. -2 Tim 2:15

There are many examples of Christians claiming for The Body promises that are meant for other companies of believers. Here's a well-known Bible promise many apply to themselves. They claim Jer 29:11 for their "life verse." Let's look at it isolated and then in context. 

For I know the thoughts that I think toward you, says the Lord, thoughts of peace and not of evil, to give you a future and a hope. -Jer 29:11

Great verse. A lot of people claim it. But is it a promise to us?

For thus says the Lord: After seventy years are completed at Babylon, I will visit you and perform My good word toward you, and cause you to return to this place. For I know the thoughts that I think toward you, says the Lord, thoughts of peace and not of evil, to give you a future and a hope. Then you will call upon Me and go and pray to Me, and I will listen to you. And you will seek Me and find Me, when you search for Me with all your heart. I will be found by you, says the Lord, and I will bring you back from your captivity; I will gather you from all the nations and from all the places where I have driven you, says the Lord, and I will bring you to the place from which I cause you to be carried away captive.

The context is a promise to Israel that God still has a future plan for that nation (the New Covenant, two chapters later, Jer 31), even though they were headed into captivity. Precious few Israelites would see a return to Jerusalem, but the promise is not to individuals, it is to the nation. So those who heard this promise directly from Jeremiah would not apply it to themselves.

 

Promises and Principles 

Is there a principle here? Yes, but it still involves God's future plans for Israel. Jeremiah lays out for Israel the future promise of the New Covenant (Jer 31; Heb 8). That promise has not yet been fulfilled. The principle we take from Jeremiah 29 is that God plans no evil for those who are his and we can trust that “all things work together for good to those who love God, to those who are the called according to His purpose.” (Rom 8:28)

We rest in the fact that, as God kept and will keep his promises to Israel, he will keep his promises to us.

There is a principle of God's faithfulness to His word, His care, His people. But nowhere can we claim these promises for this life. Jeremiah 29 teaches us that God will be faithful to our hope and promise of resurrection life in a future day. We can find comfort in his faithfulness. In Jeremiah 31 we see that same truth. There is a principle to be understood, but not a promise to be "claimed."

God said it, I believe it, that settles it?

Let's look at 2 Sam 7:12-13 the way people claim Jer 29:11: 

When your days are fulfilled and you rest with your fathers, I will set up your seed after you, who will come from your body, and I will establish his kingdom. He shall build a house for My name, and I will establish the throne of his kingdom forever.

Well, God did say it, and I do believe it. It also settles it. Should we claim this promise as our own? Obviously not. This principle of interpretation needs to be applied to many New Testament passages as well. Let me point out just one "promise" nobody is "claiming."

Assuredly I say to you, that in the regeneration, when the Son of Man sits on the throne of His glory, you who have followed Me will also sit on twelve thrones, judging the twelve tribes of Israel. (Mt 19:28)

This is a promise (a) to the chosen twelve AND (b) to the nation of Israel. You and I are not here. We cannot claim one of the thrones. But even though neither the thrones nor the tribes have anything to do with the Body (Eph 3), we can still learn from this scripture. It teaches us about the future and about God’s character. Jeremiah 29 and 31 become real. It helps us interpret the parables and the expectation of Pentecost and the Book of Acts if we'll let it. 

So many who claim to understand the difference between the Body and Israel, those who understand God's dispensations, those who understand the wicked fruit born out of the Replacement Theology... so many of these same folks practice clandestine Replacement Theology by trying to rob promises and scripture from Israel when the Holy Spirit clearly tells us these things are for Israel, her King (David), and her Apostles (the Apostles to the Circumcision).

Matthew 19:28 is invaluable. We learn more about the coming kingdom in Israel than we do in Acts 1 where the Lord teaches the twelve (eleven) about that still future kingdom. But to do this we must separate promise from principle. The promise is not to us. The principle does not concern us. But it is there FOR us! Without context, we can get really confused! 

The Great Commission

Then the eleven disciples went away into Galilee, to the mountain which Jesus had appointed for them. When they saw Him, they worshiped Him; but some doubted. And Jesus came and spoke to them, saying, “All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age.” Amen. -Matt 28:16-20

But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth.” -Acts1:8

This topic deserves a study of its own, but in context of this study, I present for your consideration the idea that neither of these passages are give to us in this age.

The Matthew 28 commands the eleven to teach disciples to “observe all things that [Jesus] commanded [them].” This involves truths revealed during the earthly ministry of Christ. In the “Present Age” study we noted that there are commands, ordinances and practices in the Acts Age which are not consistent with the Post-Acts Age. If we read the Lord’s teachings and manner in the gospels, we need to see that he was sent “only to the lost sheep of the House of Israel” (Matt 15:24) and commanded his disciples to go to Jews only (Matt 10).

How many times have we heard in regard to Acts 1:8, “Raleigh is my Jerusalem” or “New York is my Jerusalem,” etc.? No. Jerusalem is Jerusalem. They were commanded to wait in Jerusalem for the Jewish feast of Pentecost and after their witness there, they could then go on to Samaria and then unto the rest of the world. But to whom in the rest of the world?

We know Peter was the first to go to a Gentile believer (Acts 10, Cornelius believed before Peter got there), but note what the scripture teaches after he reported his experience with the other disciples in Acts 11,

Now those who were scattered after the persecution that arose over Stephen traveled as far as Phoenicia, Cyprus, and Antioch, preaching the word to no one but the Jews only .

As noted in the Present Age study, they were commissioned to Jews in the gospel age and into the Pentecostal Age. In the Post-Acts Age, all distinctions we lifted, the wall of partition lowered, and the one new man was created.

We will leave that there, we should make application as it applies to all practices in the One New Man of the Present Age.