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." 

The Podcast Has Gone to Video

 My podcast, "Brooklyn's Dad Talks About Everything" (available on Spotify and most podcast services) has been audio only since its inception. There are 122 audio podcasts available as audio-only. The most recent episodes (Season 2, Eps 48-49) have both am audio and a video component.

The podcast studies are more conversational than the blog. Most episodes are theology-based, but we occasionally take a dip into current events and culture.  I have posted links to certain podcasts if they are relevant to a particular blog entry.

Today, I invite you to enjoy the new video format.

THE LORD CUT STRAIGHT LINES IN SCRIPTURE AND SO SHOULD WE

finding scriptural gems in every age

Link to SPOTIFY Podcast Page (all 124 audio podcasts)

Matthew Henry's Commentary on Jeremiah 31 (The New Covenant)

Let us note what John Calvin stated in his commentary concerning The Lord's desire in regard to those who would worship him.

God disdains the forced services of men, and chooses to be worshipped freely and willingly

I'm sure the Calvinist has some theological explanation for Calvin's apparently clear statement here. He is stating that God Himself will never "force" men against their wills to serve Him. For such an idea is abhorrent to God. I think it is reasonable to conclude that Calvin is arguing that our service to God must originate from our own free will. We must choose to serve him.

I note this statement from Calvin, because, I believe, it is a good example of how truths can find there way through error. Personally, I think Calvin's view of the will is far more flecible than those who call themselves Calvinist's in our day. 

Previously, we have looked at Calvin's somewhat nuanced position on those some call the "Early Church Fathers. We also looked at Calvin's view of the conscience and its ability to determine that which is right and that which is wrong. In these (and in other posts quoting Calvin), in my estimation, we see a bit of flexibility in Calvin's views that we don't always see in those who take his name. That said, Calvin's lack of clarity on certain subjects is the result of his inability to separate the plan of God for the earth and the plan of God for the heavenly places.

The failure to make these distinctions has led Calvin and other Calvinists, like Matthew Henry, to try and insert themselves (rather selectively) into both plans. Let's take a brief look at Matthew Henry;s commentary on Jeremiah 31:31.

Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah (1599 Geneva Bible)

That God will renew his covenant with them, so that all these blessings they shall have, not by providence only, but by promise, and thereby they shall be both sweetened and secured. But this covenant refers to gospel times, the latter days that shall come; for of gospel grace the apostle understands it (Hebrews 8:8; Hebrews 8:9, c.), where this whole passage is quoted as a summary of the covenant of grace made with believers in Jesus Christ. Observe, 1. Who the persons are with whom this covenant is made--with the house of Israel and Judah, with the gospel church, the Israel of God on which peace shall be (Galatians 6:16), with the spiritual seed of believing Abraham and praying Jacob. Judah and Israel had been two separate kingdoms, but were united after their return, in the joint favours God bestowed upon them so Jews and Gentiles were in the gospel church and covenant.

-Henry's Complete Commentary on the Bible (Jeremiah 31, excerpt)

Note the use of "they" and them" in his opening statement. We like to note the importance of pronouns.  Henry is pointing to "the house of Israel, and the house of Judah," yet he is so determined to see God as having only one plan for all men of all ages that he forces himself to make Israel and Judah into the "church" (as he defines it). He states "but this covenant refers to gospel times" without warrant. He refences Paul's quote of the passage in Jeremiah, but fails to note that Paul, in the Acts Age, still speaks of the New Covenant as yet future and having not come in yet. The apostle also continues to use "the house of Israel, and the house of Judah."

“Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and with the house of Judah— not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they did not continue in My covenant, and I disregarded them, says the Lord. For this is the covenant that I will make with the house of Israel after those days, says the Lord: I will put My laws in their mind and write them on their hearts; and I will be their God, and they shall be My people.

-Hebrews 8:8-10 (NKJV)

In that He says, “A new covenant,” He has made the first obsolete. Now what is becoming obsolete and growing old is ready to vanish away.

-Hebrews 8:13 (NKJV)

The word translated "becoming obsolete" is the Greek word "palaióō." The King James Version translates this word as "decayeth." The idea is that it is essentially dead, but it has not fully gone away. The New Covenant could not come in because Israel had not repented. 

Peter promised in Acts 3 to "Ye men of Israel" that if they repented, God would send back Christ to restore all things. And we know from Acts 1 that the Lord taught the Apostles to the Circumcision that the Kingdom would be "restored" in Israel one day (Acts 1:6). He taught those who will one day sit on twelve thrones judging the twelve tribes of Israel (Matthew 19:28; Luke 22:30) for 40 days about that kingdom, but he gave no timeline. The timeline is dependent on Israel's repentance.

When Paul writes late in his ministry of the Acts Age that the New Covenant is still future and that the Old Covenant is decaying, he is telling us that Israel had not repented. In Acts 28, Paul spoke with the Jewish leaders of Rome concerning "the hope of Israel" (Acts 28:20). He was "bound" for that hope.  We note here here that in his Post-Acts epistle of Ephesians, Paul states that he is in chains, "for you Gentiles." 

While the commentaries of Calvin and Henry can offer valuable thoughts and insights, their failure to see God's divisions, hopes, and ages in scripture blinds them to their own words of contradiction. 

The Old Covenant was a rotting corpse waiting for Israel to come to faith so the New Covenant could come in in full (as revealed in Jeremiah 31, Isaiah 61, etc.). When God revealed his new economy through the apostle Paul at the end of the Acts age, all covenants with Israel and the plan for the earthly blessings were set aside temporarily.

We have today, the enlightenment unto the truth of this age and calling which we must accept (Ephesians 1:18, etc.). This age will end and God will once again call out for Israel to repent and the offer of Acts 3 will again be in sight. Believing Israel, a remnant, will believe, and God will install the promised, restored Kingdom in the land.

The Catholic Church's Definition of "Christian"

 A little different tack today. I am very careful not to parrot opinion or sterotype. I prefer to let people speak for themselves. As I like to put it, "I don't accuse 'em, I just quotes 'em."

Social network (GETTR) live-streamer and "influencer," Isabel Brown, groaned recently on her page, "Catholics are Christian too!" I suppose one too many Evangelicals questioned the status of Catholics as Christians. This would be a interesting gripe if not for the official doctrines of the Catholic Church. The Catholic Church officially, and with great prejudice, condemns, specifically, the gospel held by Evangelicals (Trent, etc.). That's fine. That should end the discussion (on both ends). We acknowledge they have a right to believe what the want, just don't pretend to be some sort of victim. 

For the record,  I don't care what label you take, I'll fellowship with anyone resting in the Lord's work alone. If one does believe in the gospel of the free grace of God, I don't understand why he would stay in the CC, but that's a horse of a different color. As to who is a true "Christian" however, Isabel's chosen church of affiliation has very clear opinion (and they're not very nice about it).

A few quotes from countless like them, covering a millenia or more:

"To be Christian one must be Roman. One must recognize the oneness of Christ’s Church that is governed by one successor of the Prince of the Apostles who is the Bishop of Rome, Christ’s Vicar on earth."
-Pius XII (1957)

"So long as the member lives in the body, it lived; separated, it lost its life. Thus the man, so long as he lives in the body of the [Catholic] Church, he is a Christian; separated from her, he becomes a heretic."
-Leo XIII

"He who confesses the doctrine of Jesus Christ in his Church. Hence, he who is truly a Christian thoroughly detests all cults and sects found outside the doctrine and outside the Church of Christ, everywhere and among all peoples, as for example the Jewish, the Mohammedan, and the heretical cults and sects."
-St. Peter Canisius

"[The CC] firmly believes, confesses and preaches that no one outside the Catholic Church, not only pagans, but neither Jews nor heretics and schismatics, can become partakers of eternal life, but will go into eternal fire 'which was prepared for the devil and his angels' (Mt. 25:41) unless before death they are joined with Her... No one, let his almsgiving be as great as it may, no one, even if he pour out his blood for the Name of Christ can be saved unless they abide within the bosom and unity of the Catholic Church."

-Eugene IV

And from the current catechism, released by the Magisterium under the auspices of "Saint" John Paul II in 1994 concerning me (condemned) and you (the Catholic Church is saving you from a distance, heretic):

YOU MUST BE BAPTIZED! Oh, except Muslims, Hindus, Animists...

And we have not even scratched the surface of the many caveats on their doctrines regarding baptism and non-Christian religions. The Paulist order (which the imprimatur of the Archbishop of Newark) taught that other religions (and even atheists) are just climbing the same mountain, but on the other side [Faith of Catholics: An Introduction by Richard W. Chilson, Paulist Press, 1978]. It's a free-for-all meant to deceive. 

Let us remind ourselves, again, of this "infallible" decree:

"Whosoever, therefore, knowing that the Catholic Church was made necessary by Christ, would refuse to enter or to remain in it, could not be saved.”

They'll say whatever works, on any particular day, to try and fool Evangelicals (I know, I was trained in the art of deception as a Religious Education Teacher in the CC), but they have never departed from "Christian = Catholic."

Isabel is offended if someone questions whether she's a Christian or not while her church condemns non-Catholic believers over and over and over while also insisting that only Catholics are real Christians?


I have less than zero sympathy for Miss Brown.

The Process of Seeing Spiritual Truths (The Lord Heals the Blind)

Physical and Spiritual Blindness

 Let us take a quick look at the man born blind in John chapter 9.

Now as Jesus passed by, He saw a man who was blind from birth.

We are all born blind from birth. We know nothing of the Lord. As far as the infant is concerned, time began when he took his first breath. His only concerns at that point are personal (warmth, food, shelter), etc. The babe cannot give love, yet he has tremendous potential to give love and that process begins not long after birth.

While the babe can start to make sense of the world around him, he is limited to his immediate surroundings. He will only know of the greater world through additional experiences and education. But even with these, his knowledge will not be complete immediately. The process of gaining knowledge is continual and is hampered along the way by the limitations of the flesh and the constant decaying of the mind. 

And His disciples asked Him, saying, “Rabbi, who sinned, this man or his parents, that he was born blind?”

Enter human and religious reasoning into the account (from the Lord's disciples, no less). As we experience life, we naturally start to apply what we perceive to that which is around us. It is natural and right to conclude that there must be an intelligence to the design we see. And we are all born with some sense (although flawed by our fallen nature in Adam) of right and wrong. 

The disciples were in the very presence of the God of Abraham, the God of Israel. They walked with him daily. They heard him speak They knew from experience and from scripture that sin had consequences and that God added his own repercussions to sinful choices. 

In John chapter 5, after the Lord has healed the man with the 38-year infirmity (John 5:5), we have the Lord's warning to the man recorded for us.

Afterward Jesus found him in the temple, and said to him, “See, you have been made well. Sin no more, lest a worse thing come upon you.”

It would have been natural for the disciples to conclude that all infirmities are the result of sin.  But this does not necessarily follow. We don't know that the man's 38-year condition was the result of any sin (his or his parents' sin). All we know is that, being healed, he should leave whatever life of sin had its hold on him lest a "worse thing" inflict him.  

The Call: Opening Israel's Eyes

Let us return to John 9.

Jesus answered, “Neither this man nor his parents sinned, but that the works of God should be revealed in him. I must work the works of Him who sent Me while it is day; the night is coming when no one can work. As long as I am in the world, I am the light of the world.”

The man was born blind for this very moment. God is outside of time and can see the full picture. We are creatures of time, so we may not fully grasp the Lord's workings here, but we must allow the Lord to do as he will as he knows best.

The Lord healed the man to reveal what God has planned in the long run. The Lord was sent to Israel to proclaim the promised Kingdom and he came to all of us to proclaim the taking away of our sin. We see in this statement that there are windows to God's workings. This is another aspect of dispensationalism. That is, the Lord is teaching us that there are times when the Lord will work these miracles out in the open and times when he will not (and can not). 

Does the Lord change? No! The Lord is the same yesterday, today, and to the end of the ages (Hebrews 13:8), but how he deals with men changes, his economies change, and his focus changes and hopes change (heaven, earth, kingdom, etc.).

The Lord states that he is "the light of the world."  While he was here, in the world, it was daytime. In the Acts age, the Lord was with the Apostles "to the end," reflecting his light through them, yet indirectly.

Now before the feast of the Passover, when Jesus knew that his hour had come to depart out of this world to the Father, having loved his own who were in the world, he loved them to the end.

-John 13:1

 Does this teach that the love of the Lord ends for his own? No, but the end of a stage of his earthly ministry was near. He would soon "depart" from this world. This is reference to the his ascension. This was a truth unseen by the disciples. Their eyes were still blind to all that was to shortly come to pass.

We pause to note that word for "world" here is the Greek "kósmos." It is used around 90 times in the gospel accounts, over 75 times by John. The Lord is the Light of the kósmos, and when that Light departs, darkness shall come to the kósmos. Israel here is in the context of the Passover. His earthly people in context of the human family. At the same time sperate and included. They were called directly by the Light while he was among them, and indirectly after he ascended.

This is evident in the Acts Age. The Light reflected more dimly through the choses apostles. Those commissioned to Israel in the land and in the Dispersion were far better equipped and separated unto the work than we could ever claim in our own calling, but the Light was still filtered through men to its detriment.

In this way, the Acts Age carried with it a judgment against Israel for Israel had taken "by lawless hands" the Son of God, their Messiah, and had crucified him.

“Men of Israel, hear these words: Jesus of Nazareth, a Man attested by God to you by miracles, wonders, and signs which God did through Him in your midst, as you yourselves also know Him, being delivered by the determined purpose and foreknowledge of God, you have taken by lawless hands, have crucified, and put to death... 

-Acts 2:22-23

The word translated "lawless" here ("wicked" in the KJV) is the Greek "ánomos." It means "not subject to the Mosaic law" or "without Law" and is used of Gentiles. A gentile is naturally outside of the Law. The Law was given specifically to Israel. The charge Peter makes here (at Pentecost, after the Holy Spirit had fallen) is against "Ye men of Israel." There was still an Israel. This brings our thoughts back to John's charge in John 1:4-5, 11.

In Him was life, and the life was the light of men. And the light shines in the darkness, and the darkness did not comprehend it... He came to His own [Israel], and His own did not receive Him.

Israel's Messiah, Hidden in the Prophets, Revealed in Christ

Israel had the Light of men walking among them, but they acted as though they had no Law ("lawless"), they (as a nation) preferred the darkness, and thus they crucified the Lord of Glory. In Paul's Acts Age epistle of 1 Corinthians 2, he makes reference to truth which was spoken by the Prophets in the Hebrew scriptures, but whose application and meaning were hidden because their hearts were hard. They could know, but they had to open their eyes. They had to ignore the teachings of the "lettered" Pharisees to see the truth in the written word.

But we speak the wisdom of God in a mystery, the hidden wisdom which God ordained before the ages for our glory, which none of the rulers of this age knew; for had they known, they would not have crucified the Lord of glory.

The Light of Life prophesied to the nation of Israel, the Christ for whose arrival they longed, the one the Law and the Prophets said would come was rejected. The direct Light was rejected during the Lord's earthly ministry and the indirect Light through the Apostles to the Circumcision was rejected in the Acts Age. 

Taking the Message to the Lord's Brethren, to the Jew First

In the Acts Age, the Apostle Paul always went to the Jews first (Acts 17:2). And he testified that he spoke nothing that was not spoken by Moses and the Prophets (Acts 26:22). In Rome, he called the Jewish leaders there together to witness to Christ again appealing, as he always had to that point, to Moses and the Prophets. This "mystery" was only hidden from those who refused to see it, despite it being in the very texts they held sacred.

Let's take a quick look at Paul's ministry in Rome in Acts 28:

And it came to pass after three days that Paul called the leaders of the Jews together. So when they had come together, he said to them: “Men and brethren, though I have done nothing against our people or the customs of our fathers

Israel was still around in that age. Israel was still being called to repent so the Lord could return (Acts 3).These are Paul's "brethren according to the flesh." Israel are the "brethren" to whom the Lord refers in the parable of the Sheep and Goats in Matthew 25. Paul had done "nothing" against who he refers to as "our people," And he violated no "custom" or "our fathers." (See also Romans 9:1-5; 10:1)

Christ and his apostles provided all the evidence from scripture for Israel to believe. Recall that the Bereans in Acts 17 "searched the scriptures daily" whether the things Paul preached were true. The "mystery" of  1 Corinthians (Acts Age) was simply hidden from hearts which refused to see.

The Acts is About the Continued Preaching of the Earthly Kingdom to Israel

So when they [the Jewish leaders in Rome] had appointed [Paul] a day, many came to him at his lodging, to whom he explained and solemnly testified of the kingdom of God, persuading them concerning Jesus from both the Law of Moses and the Prophets, from morning till evening.

Paul spoke nothing about a "Gentile" church or some "Spiritual Israel" to these men. He spoke nothing about the Mystery of Ephesians 3 to them. At this point, the message was still a revealing of truths from Moses (the Law) and the Prophets concerning the restoration of the Kingdom in Israel as taught by the Lord to his disciples (Acts 1:6).

Some believed and some did not (Acts 28:24). Some had their blindness removed, others remained in the dark.

Paul then, In Acts 28, pronounced the declaration from the Prophet Isaiah concerning Israel.

‘Go to this people and say:
“Hearing you will hear, and shall not understand;
And seeing you will see, and not perceive;
For the hearts of this people have grown dull.
Their ears are hard of hearing,
And their eyes they have closed,
Lest they should see with their eyes and hear with their ears,
Lest they should understand with their hearts and turn,
So that I should heal them.” ’

When the truth is proclaimed in any age, some will see, some will never see, and some will start to see and then have a choice: do they continue to study and seek greater understanding or do they simply close their eyes? Some will start seem but not fully perceiving, they choose merely to close their eyes.

Paul revealed another Mystery in Ephesians 3. This Mystery, however, is said to be "hidden" from Moses and the Prophets. Hidden from before the foundation of ages and revealed to Paul alone. In this current economy of God (dealing with blessings in the far above the heavens and not dealing with the earthly Kingdom), men must also have their blindness removed to see it. 

Comparing the Healings of the Blind Man in John & the Blind Man in Mark

Let us return to the blind man in John:

When [The Lord] had said these things, He spat on the ground and made clay with the saliva; and He anointed the eyes of the blind man with the clay. And He said to him, “Go, wash in the pool of Siloam” (which is translated, Sent). So he went and washed, and came back seeing.

 In any age, this is the moment of decision. I believe the clay represents men. The use of saliva was considered medicinal in Israel. It was not forbidden by he Pharisees, however, its use was forbidden on the Sabbath ("Now it was a Sabbath when Jesus made the clay and opened his eyes"). I would contend the Lord was making a statement, again, that a good work performed on the Sabbath was not a violation of the Law (it pointed to the greater Sabbath of Genesis). In this case, the medicinal spittle is combined with clay (the Lord as a man, sent to his people) to heal the nation and nations.

This sign is the sixth sign in John. I always want to be careful not to read too much into every jot and tittle in scripture, but "6" is the number of man. Man was created on the sixth day and the Sabbath established on the seventh. The Sabbath was made for man, not man for the Sabbath (Mark 2:27) and the Lord Jesus Christ is Lord of the Sabbath (Mark 2:28). The Sabbath rest of Genesis is not the Sabbath of the Law. In regard to all men, it supersedes the Law of the Old Covenant of Exodus. John presents the Lord as God with no beginning and no end (John 1:1). He is greater than the Sabbath.

The leaders of Israel did not understand the Law nor could they see their own Messiah in their midst. They "perceived him not" as we have noted. They did not "comprehend" the Light sent to them.

Therefore some of the Pharisees said, “This Man is not from God, because He does not keep the Sabbath”... So they again called the man who was blind, and said to him, “Give God the glory! We know that this Man is a sinner.” He answered and said, “Whether He is a sinner or not I do not know. One thing I know: that though I was blind, now I see.” Then they said to him again, “What did He do to you? How did He open your eyes?” He answered them, “I told you already, and you did not listen. Why do you want to hear it again? Do you also want to become His disciples?” Then they reviled him and said, “You are His disciple, but we are Moses’ disciples. We know that God spoke to Moses; as for this fellow, we do not know where He is from.” The man answered and said to them, “Why, this is a marvelous thing, that you do not know where He is from; yet He has opened my eyes! Now we know that God does not hear sinners; but if anyone is a worshiper of God and does His will, He hears him. Since the world began it has been unheard of that anyone opened the eyes of one who was born blind. If this Man were not from God, He could do nothing.”

 

It has been noted that we should look to Revelation 3:18 and the Lord's words to Israel in a coming time of trouble for possibly more enlightenment.

I counsel you to buy from Me gold refined in the fire, that you may be rich; and white garments, that you may be clothed, that the shame of your nakedness may not be revealed; and anoint your eyes with eye salve, that you may see.

   

There is a need in every age to do what we can to see more clearly. We cannot rest on our laurels of a degree or a confession or a council or a statement of faith. We must all, individually, seek to see better. 

A quick comparison to the healing recorded in Mark chapter 8.

Then [the Lord] came to Bethsaida; and they brought a blind man to Him, and begged Him to touch him. So He took the blind man by the hand and led him out of the town. And when He had spit on his eyes and put His hands on him, He asked him if he saw anything. And he looked up and said, “I see men like trees, walking.” Then He put His hands on his eyes again and made him look up. And he was restored and saw everyone clearly.

Here we have healing which also involves a blind man. In this account, the man is brought to the Lord. The Lord uses saliva, but no clay, and the healing is in stages. Again, being careful not to draw huge theological doctrines and dogmas from the details, I would still note the differences.

Mark is the gospel of the Lord as Servant. The book has no lineage. He is the great Servant sent to Israel. Yet Israel still had to be led to him. And when they came upon him, he serves them directly. He applies the saliva directly to the blind man who does not immediately see clearly. He initially sees men "walking like trees." I believe we can see here the partial salvation of Israel in the Acts Age (cp Romans 9:1-13, etc.) and then the final restoration in the age to come.

There is no hint of the Mystery of the current age here in Mark. There is an unspoken gap in the story. There is no explanation for the partial sight and no events listed before the final restoration.

The word "restored" in Mark 8:25 is the Greek word, "apokathístēmi." This is a "restoration" of eyesight. Thayer's dictionary defines this word, "to restore to its former state." This is the same word used in Acts 1 in reference to the "restoration" of the Kingdom in Israel (Acts 1:6). That is the reestablishment of the Throne of David. It is not a "new church."

Mark 8 is not a blindness from birth as in John 9. Just prior to the healing in Mark 8, the Lord warns of "the Leaven of the Pharisees [fake legalism] and the leaven of Herod [fake King of the Jews]." He then points his disciples to the miracle of the fish and the loaves.

When I broke the five loaves for the five thousand, how many baskets full of fragments did you take up?” They said to Him, “Twelve.” “Also, when I broke the seven for the four thousand, how many large baskets full of fragments did you take up?” And they said, “Seven.” So He said to them, “How is it you do not understand?”

Twelve being associated with the nation of Israel and seven being associated with her final day (1000 years) of rest.

 Healing and provision are coming to Israel in the age to come. Her Sabbath rest of 1000 years awaits her when the Lord restores the Kingdom in Israel and sits on the throne of His father, David. Gabriel proclaimed to Mary, as given to us by Luke,  concerning the Messiah she bore:

And behold, you will conceive in your womb and bring forth a Son, and shall call His name Jesus. 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.”

And recall, it is this same angel, the same messenger of God, who revealed truths to Daniel regarding the age to come.

Then it happened, when I, Daniel, had seen the vision and was seeking the meaning, that suddenly there stood before me one having the appearance of a man. And I heard a man’s voice between the banks of the Ulai, who called, and said, “Gabriel, make this man understand the vision.” So he came near where I stood, and when he came I was afraid and fell on my face; but he said to me, “Understand, son of man, that the vision refers to the time of the end.”

-Daniel 8:15-17

 

The Lord was sent to Israel alone (Matthew 15:24), yet the Messiah always planned to bless the nations through Israel's blessings (Romans 15). But Israel has to see her Messiah first, repent, turn to the living, resurrected Christ as her Lord and Christ, and then the blessings of the earthly kingdom will come. Israel and the believing Gentiles will experience the Kingdom which is to come. 

Recognizing the Purpose of the Four Gospels and to Whom They are Given

Question: Are all the commandments in the four gospels (Matthew, Mark, Luke, John) for us?


Short answer: no for Matt, Mark, Luke... John is a mix. We must separate that which is for the Kingdom and that which concerns having Life through His name (John 20:21-32).

John was written specifically so those that believe can have "life through his name." It records part of the Kingdom ministry (John the Baptist, etc.) and then moves on to the Lord identifying as a guest at the wedding (John 3, compare Matthew 22).  

A generic such as "love your neighbor" is universal, but specific commands in the synoptic gospels are for either the individual addressed or for Israel. He specifically forbade the Gospel of the Kingdom (Matthew) to be preached outside of Israel or to any Gentile, etc.  And that gospel has no cross (Matthew 10). Surely this command and this gospel is not for us. Neither are we commanded, as they were in that passage, to heal th sick and raise the dead.

Summation: Gospel of the Kingdom is for Israel only, it has no cross, its is of the earth. This is most clearly seen in the Gospel of Matthew.

The so-called "Great Commission" was given to the disciples. It's parallel in Acts 1 clearly concerns the continued preaching of the Kingdom to Israel. The risen Lord taught the enlightened disciples for 40 days and they had only one question, and it concerned the restoration of the Kingdom in Israel (Acts 1:6). That was what he was teaching those who will one day "sit on 12 thrones judging the 12 tribes of Israel" (another promise in the gospels we cannot "claim"). The command in the commission was to "start in Jerusalem."

People today say  things like, "Topeka is MY Jerusalem!" No, it's not. Jerusalem is Jerusalem. We must be careful how we handle the inspired Word of Truth. 

The twelve apostles never went to Gentiles. Only Peter, once, to graft in gentiles for the specific purpose of making Israel (note, there was still an Israel) jealous (scripture makes this clear). Paul teaches that these gentile believers could be "cut off" from that Israel (her promises). Now, do we preach that today? Can I come to your church and tell Gentile believers that if the become haughty against Israel they will be "cut off from the root (Israel)"? No. What men do is allegorize all these things. I can't preach Rom 11 and I can't preach Matthew 10, etc.


To Israel pertain the covenants, promises, fathers, etc. (Rom 9). There was still an Israel, not some "Gentile spiritual Israel" etc. That makes no sense.


Peter follows Pentecost (a Jews-only event) with an offer to "Ye men of Israel" in Acts 3 (there was still an Israel and he calls them "brethren") that if they repented, God would send Christ to restore all things (the restoration [apokathístēmi, restore to a former state] of the Kingdom in Israel, Acts 1:6, Acts 3:19, ("so that times of refreshing may come"). Again, can I preach Acts 3 today?


Just as I do not follow the Lord's "command" in Matthew 4 and Matthew 10 concerning the Gospel of the Kingdom, nor do I reject gentiles and preach to Jews only (Matt 10, Matthew 15, Acts 11, etc.), I do not preach Peter's message in Acts 3 or Paul's message in Romans 11. Nor do I separate Gentile and Jewish believers and impose Leviticus 23 on them. Nor do I tell Jewish believers to circumcise their children. But the Apostles and the Holy Spirit dis all these in the Acts.

• I do not preach "the hope of Israel" today. 
• I do not limit myself to only those things spoken by Moses and the Prophets( as Paul did. He testified to this at his trial). 
• I do not go to Jews first as Paul did. 
• I do not meet Jewish leaders and teach them about the Kingdom. 

As late as Acts 28, Paul was till doing this last one.

So when they [Jewish leaders in Rome] had appointed him a day, many came to him [Paul] at his lodging, to whom he explained and solemnly testified of the kingdom of God, persuading them concerning Jesus from both the Law of Moses and the Prophets, from morning till evening.

The gospel we preach today was revealed to Paul alone, unknown by Moses and the Prophets. It was "hidden" from BEFORE the foundation of the ages, whereas the gospel of the Kingdom was revealed SINCE or FROM the foundation of the ages. In this age, our hope in the far above the heavens where Christ sits at the right hand of the Father. 

The gospel of the Kingdom concerns the earth and the land and the people and the priesthood. Both the Old and New Covenants deal with Israel, in the land, as a "nation of priests." Priests for whom? The nations (Gentiles).

Since Adam, all who have Life, have Life by grace alone through faith alone. That is not the issue. The issue rests on the hope in front of believers. We do not look for an earthly kingdom or a land or a temple, etc. Israel has and will. In that regard, the Lord was "sent to none, but to the lost sheep of the House of Israel."

Today, we don't ignore people based on race. But the Lord did. And we don't call other races "dogs." Israel were the children (son's, heirs of the promises), not Gentiles.

“I was not sent except to the lost sheep of the house of Israel.”

That is, I was not sent to YOU. Since Adam (before Abraham) Gentiles could have Life, but the Kingdom is for Israel alone.

“It is not good to take the children’s bread and throw it to the little dogs.”

The Gentile woman approached him by calling him " O Lord, Son of David!," yet she had no right to use that title with him (and neither do we). So, he ignored her. The lovely and loving Lord Jesus ignored a woman crying out to him. But when she persists and calls him only "Lord," he allows her to proceed.

Again, if we say "Matthew is to us," then we have to obey these commands (and others like Matthew 10, etc.). Matthew is the Gospel of the King. The Lord doesn't even mention he must die until chapter 16, and even then they don't believe him... AND... he forbids them to tell anyone. Where is our gospel today in Matthew? A Kingdom for Israel only? A gospel to Israel only? No death, burial, and resurrection gospel? In its context, Matthew is clearly not to us (and not even to Gentiles). For us?

Matthew is certainly FOR us, but not TO us. In Matthew, do we really want to be "son's [children] of the Kingdom?" I don't. The Lord warns them that some will be "cast into outer darkness.

But the sons of the kingdom will be cast out into outer darkness. There will be weeping and gnashing of teeth. -The Lord Jesus Christ (Matt 8)

That's not me and that warning is not for today. It is for Israel in context of the earthly Kingdom.

And Jesus went about all Galilee, teaching in their synagogues, preaching the gospel of the kingdom, and healing all kinds of sickness and all kinds of disease among the people. 

-Matt 4

Then Jesus went about all the cities and villages, teaching in their synagogues, preaching the gospel of the kingdom, and healing every sickness and every disease among the people. 

-Matt 9


The blind see and the lame walk; the lepers are cleansed and the deaf hear; the dead are raised up and the poor have the gospel preached to them. 

-Matt 11

None of these are about the death, burial, or resurrection of the Lord. The Gospel of the Kingdom is good news for Israel. She was in sin, but there was still hope. That hope is their New Covenant (Jer 31) which is for "Virgin Israel" (cleansed).

So, what will they preach throughout the land and when will this be?

But he who endures to the end shall be saved. 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

Do we teach men must "endure to the end?" to enter into Life? To the end of what? This is still the same "Gospel of the Kingdom" and it will be the witness to the nations. This was spoke to the future judges in Israel, just as Matthew 28 is spoken to them, just as Acts 1 was spoken to them.

Now as He sat on the Mount of Olives, the disciples came to Him privately... 

-Matt 24

All the works passages in Matthew have to do with the Kingdom, they're not some clever word-play and secretly mean salvation by grace through faith. They mean what they warn. They are judgments of "sons" and "servants." That does not involve us. These works judgments are for Israel. The Son of David and the Judges on the 12 thrones will judge them.

“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." 

-Matt19:28

Note that in Israel's "regeneration" there is judgment (not for Life, but for placement in the Kingdom). However, in regard to the regeneration in the current age:

Not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit... 

-Titus 3:5

That is the hope I preach to all men, not the Kingdom Gospel of Matthew. And after they come to a knowledge of the death, burial, and resurrection of the LORD for their sins, and after they rest in that finished work, then I can introduce them to the ministry and revelation given to Paul alone for this age. 

The hope found in Christ alone for resurrection from the dead and then the hope of sitting with Christ in the heavenly places. Both come by faith in the revelation of God in his word and through his servant. 

Very Quick Thought on the "Jesus Revolution" Film

I'm a second generation product of the Jesus Movement. My brother, who is 10 years my senior, was in college in the 70s and was wonderfully saved. Catholic school his whole life (including university) and he was introduced to the Savior while in college. His faith worked its way into my family.

Being a huge music fan, he introduced me to the likes of Keith Green, Phil Keaggy, and Larry Norman. I then found Petra. First time I ever heard a gospel invitation was at a Petra concert (confused me a bit at the time). I attended Creation Fest at the end of my sophomore year in college (1986) with my sister. My brother got me to read scripture.

When I finally surrendered to the true gospel in 1991, I could see it all working around me and in me. 

Chuck Smith is a main character in "Jesus Revolution." I've enjoyed Chuck Smith's ministry (and a number of Calvary Chapel teachers) over the years.

One of the ironies, to me, of the criticisms of the film and of Chuck and Lonnie Frisbee by so-called conservative teachers is that I believe my theology is a lot more conservative than the critics'. When I came to Christ, I stopped playing music for a couple of years. When I started playing again, my local assembly (for the most part) was not very encouraging. They were hung up on ties and pianos (you know, the stuff the Bible is concerned with). What may seem conservative and fundamental on the outside is often very extra-biblical or even anti-biblical

The one weakness of the 1970s movement that seems to have persisted in some corners is its obsession with taking care of the poor (the social gospel). Obviously, helping the poor is a good thing, but it led to rise of men like Tony Campolo. Even Keith Green had to write "Grace By Which I Stand" after his demolishing of the gospel in his song, "Sheep and the Goats" (a song which sends people to hell for "what they did and didn't DO!," Keith's emphasis).

Not that I expect musicians to necessarily be the best Biblicists, we must acknowledge that some of those artists did go off the rails. John Michael Talbot became a Catholic. Joe English went the other way and now preaches ties and hymns for salvation. DC Talk got caught up in the "red letter" movement and parts of the "Social Gospel." Phil Keaggy has waffled, even to the point of endorsing the Catholic Catechism which condemns him as an ex-Catholic. Etc.

All movements of God get corrupted and usurped to one degree or another at some point. But I think Chuck stayed true to the end and many of the Calvary teachers have carried the torch.

I recommend the movie and I choose to see the many wonderful things that have come from the 1970s Jesus Movement. Satan has his ministers ready to corrupt the truth, but that has always been true and will always be true until the Lord comes. Mormonism and the Jehovah's Witness movements started after American revivals and during times of widespread fundamentalism. 

Let us rejoice over the sinner who comes to Christ and protect the gospel of the grace of God above all things. Petty denominationalism creates a foothold for Satan and his ministers. We should surely seek to understand and interpret scripture as accurately as possible, but we must never move from the foundation which is the finished work of the Lord Jesus Christ alone. 

God Did Not Permit His Holy One to Experience Decay

But regarding the fact that he has raised Jesus from the dead, never again to be in a state of decay, God has spoken in this way: ‘I will give you the holy and trustworthy promises made to David.’ Therefore he also says in another psalm, ‘You will not permit your Holy One to experience decay.’ For David, after he had served God’s purpose in his own generation, died, was buried with his ancestors, and experienced decay.

 -Acts 13:34-36 

Do not miss a key point both Peter and Paul make in the Acts, after the resurrection: Christ did not decay! The resurrection is the great undoing of the curse. Adam brought death AND decay into the world. In Adam all die. Dust you are and unto dust you shall return.

The Lord Jesus Christ is not a triune being on his own. His life (breath, spirit) went back to the Father, and who he is went to the abode of the dead, Hades. All believers, when they die, in the state of death, are said to be in Hades. But the Lord Jesus clearly stated, unequivocally, that he was in the “heart of the earth” for three days and three nights. He was nowhere else. He was not simultaneously in heaven, mythical “hell”, and in the tomb.

The victory of Easter is the great undoing of the curse! Though we die, though we decay, in Christ we have the power of resurrection working in us. We will receive a celestial body in the resurrection to replace this terrestrial body of dust.

In the great resurrection chapter, 1 Cor 15, Paul points us to his only use of “hades.” Hades is used of believers. Victory is in the hope of resurrection, and not before. The great WHEN/THEN of the resurrection. It is in resurrection that we “put on immortality” and not before (scripture teaches that God ALONE has immortality).

“So WHEN this corruptible has put on incorruption, and this mortal has put on immortality, THEN shall be brought to pass the saying that is written: “Death is swallowed up in victory.” 

“O Death, where is your sting?
O Hades, where is your victory?” 

The sting of death is sin, and the strength of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ. Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your labor is not in vain in the Lord.”

When we teach that believers go to heaven upon death or that God is somehow torturing people in “Hades” upon death, we rob from the glory of the resurrection. Our future resurrection is not just a footnote. It is the glorious victory over the curse of sin and death!

He has saved us and called us to a holy life—not because of anything we have done but because of his own purpose and grace. This grace was given us in Christ Jesus before the beginning of time, but it has now been revealed through the appearing of our Savior, Christ Jesus, who has destroyed death and has brought life and immortality to light through the gospel.

-2 Timothy 1:9-10 

The Lord did not die for his own sins, he died for our sins. The Lord claimed victory over that death by not decaying. Death had no power over Him. The glorious victory in the resurrection set the stage for the destruction of the "last enemy," death.

One day, death and Hades will be destroyed from the earth. Death will be no longer, no one will be in a state of death. All these wonderful things are possible because the Lord Jesus Christ took our sins upon himself at Calvary, died in our place, then undid death and decay and freely offers the power of his resurrection to all who will simply come and believe!

Michael and Gabriel: The Two Witnesses of the Revelation?

There are a number of theories as to whom will fulfill the prophecy of the two witnesses of Revelation 11. One theory puts forth the angels Michael and Gabriel. Let's take a quick look at this possibility. 

Michael is associated with Israel in both the Hebrew and Greek texts.

Now I have come to explain to you what will happen to your people in the future, for the vision concerns a time yet to come (Daniel 10:14)

At that time Michael, the great prince who protects your people, will arise. There will be a time of distress such as has not happened from the beginning of nations until then. But at that time your people—everyone whose name is found written in the book—will be delivered. (Daniel 12:1)

Yet Michael the archangel, in contending with the devil, when he disputed about the body of Moses, dared not bring against him a reviling accusation, but said, “The Lord rebuke you!” (Jude 1:9)

I believe what we see in the prophecy of Daniel connects Michael to the time of the tribulation ("a time of distress such as has not happened from the beginning of nations until then") and Israel ("your people").  

Then I was given a reed like a measuring rod. And the angel stood, saying, “Rise and measure the temple of God, the altar, and those who worship there. But leave out the court which is outside the temple, and do not measure it, for it has been given to the Gentiles. And they will tread the holy city underfoot for forty-two months. And I will give power to my two witnesses, and they will prophesy one thousand two hundred and sixty days, clothed in sackcloth.” These are the two olive trees and the two lampstands standing before the God of the earth. And if anyone wants to harm them, fire proceeds from their mouth and devours their enemies. And if anyone wants to harm them, he must be killed in this manner. These have power to shut heaven, so that no rain falls in the days of their prophecy; and they have power over waters to turn them to blood, and to strike the earth with all plagues, as often as they desire. When they finish their testimony, the beast that ascends out of the bottomless pit will make war against them, overcome them, and kill them. And their dead bodies will lie in the street of the great city which spiritually is called Sodom and Egypt, where also our Lord was crucified. Then those from the peoples, tribes, tongues, and nations will see their dead bodies three-and-a-half days, and not allow their dead bodies to be put into graves. And those who dwell on the earth will rejoice over them, make merry, and send gifts to one another, because these two prophets tormented those who dwell on the earth.

-Revelation 11:1-8

The two witnesses are given power and given protection as they are given a ministry connected to the Temple and Altar (Rev 11:1-3). They are called "lampstands" (Rev 11:4). The conditions are said to mirror Sodom and Egypt (Rev 11:8).  In Sodom. angels took on bodies and were the target of Sodomites. They had to seek shelter. So, it would seem if angels take on a body, they can "die."

While dead, Israel mourns them as the world rejoices. They are resurrected and then taken into heaven. 

Now after the three-and-a-half days the breath of life from God [spirit] entered them, and they stood on their feet, and great fear fell on those who saw them. And they heard a loud voice from heaven saying to them, “Come up here.” And they ascended to heaven in a cloud, and their enemies saw them. In the same hour there was a great earthquake, and a tenth of the city fell. In the earthquake seven thousand people were killed, and the rest were afraid and gave glory to the God of heaven.

-Revelation 11:11-13

Obviously this is conjecture based on the possibility, but I think there is at least room to consider Michael (or angels) as the witnesses. Unless, I'm not considering something, it seems worthy of consideration. Michael and Daniel both being prominent in Daniel's prophecy of the 70 weeks and the time of Jacob's trouble (tribulation) along with Michael's appearance in the warning epistle of Jude in the Acts Age. There, Michael is seen as rebuking Satan in the name of the Lord. The context being Moses.

Yet Michael the archangel, in contending with the devil, when he disputed about the body of Moses, dared not bring against him a reviling accusation, but said, “The Lord rebuke you!”

-Jude 1:9

 

A closer look at the lampstands should be undertaken as well. Angels being connected to the tribulation churches. The word angels can have a broader meaning, but we note it nonetheless.  Staying  in the Revelation:

The mystery of the seven stars which you saw in My right hand, and the seven golden lampstands: The seven stars are the angels of the seven churches, and the seven lampstands which you saw are the seven churches. (Revelation 1:20)

The olive tree imagery, as I see it, also points to Israel. Hosea 14 speaks of God restoring  Israel as he did Hosea's adulterous wife. Israel will become "Ammi" (My people) again. I won't quote the whole chapter, but it's good reading. 

Then said God, Call his name Lo-ammi: for ye are not my people, and I will not be your God.

Ezekiel speaks of the restoration of Israel when he will take their heart of stone and replace it with a heart of flesh. (Ezekiel 36:26). And they will again be his people. Jeremiah 31, Hebrews 8, Zechariah 8, Zechariah 12, etc.

Then you shall dwell in the land that I gave to your fathers; you shall be My people, and I will be your God. (Ezekiel 36:28)

His beauty shall be like an olive tree (Hosea 14:6b)

So, Michael and Gabriel could be considered here. Gabriel also appears in Daniel chapter 8 connected to the end times vision (which then connects to the Revelation and the gospels). Gabriel appears in Luke as well. This is what he prophecies to Mary, in part:

He [Jesus] 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.”

This is connected to the Revelation and the restoration of the Kingdom in Israel and establishing of David's throne.

I, Jesus, have sent My angel to testify to you these things in the churches. I am the Root and the Offspring of David, the Bright and Morning Star. (Revelation 22:16)

The Son of David is connected to Israel and Gentiles have no claim to this title. The ministry of angels is also connected to Israel in many ways (especially Michael and Gabriel).

And behold, a woman of Canaan came from that region and cried out to Him, saying, “Have mercy on me, O Lord, Son of David!... But He answered her not a word... But He answered and said, “I was not sent except to the lost sheep of the house of Israel...”  Then she came and worshiped Him, saying, “Lord, help me!”  But He answered and said, “It is not good to take the children’s [Israel's] bread and throw it to the little dogs [Gentiles].”

Her request was granted when she acknowledged him only as Lord and took her place as a little dog below the children (the master). Her daughter was healed from a distance )as was the gentile Centurion's servant in Matthew 8).

And she said, “Yes, Lord, yet even the little dogs eat the crumbs which fall from their masters’ table.” Then Jesus answered and said to her, “O woman, great is your faith! Let it be to you as you desire.” And her daughter was healed from that very hour.

When a child of Abraham call on him the same way, the Lord responds quite differently. 

And when he [the blind beggar] heard that it was Jesus of Nazareth, he began to cry out and say, “Jesus, Son of David, have mercy on me!” Then many warned him to be quiet; but he cried out all the more, “Son of David, have mercy on me!” So Jesus stood still and commanded him to be called. Then they called the blind man, saying to him, “Be of good cheer. Rise, He is calling you.” And throwing aside his garment, he rose and came to Jesus. So Jesus answered and said to him, “What do you want Me to do for you?”

Michael and Gabriel (as the angels in general) have a special ministry to Israel. Might they be called upon to be the witnesses to that nation in her time of great distress? It's worth considering. 

The primary candidates put forward (for a number of reasonable and scriptural reasons) are Elijah, Enoch, and Moses. As with much of the prophecies concerning the last days and the time of Israel's testing, we stay in the arena of speculation trusting that God will do what is right and the remnant of Israel will recognize the witnesses sent to her.

 

Slander Against the Children of Israel

I would like to preface this post by saying that I have no idea who, today, is a physical Jew and who is not. The Lord knows, however. I would also note that in the current age, it doesn't matter in terms of blessings and hopes (as it will again in the age to come).

I was prompted to summarize this topic (as we have previously looked at the details of the place of the Gentile during the Lord's earthly ministry and in the Books of the Acts age) because of certain slanderous posts on social media regarding supposed quotes in the Talmud. In short, the supposed quotes are purposely bad translations or they're completely fabricated. The hope of those posting the gross misrepresentations is that the reader will not seek out the quotes for himself.

I will not post all the examples of the libelous images. I will offer instead, for context, one of the more benign examples. 

 Those posting these things assert that the following is from the Talmud:

"Even the best of Goyim should all be killed."

Here is the quote as it reads in the English Talmud (1965): 

"Kill the best of the heathen in time of war." 

That's quite different than what is contained in the supposed quote. Clearly there is an attempt here to cast Jews, et al, as evil cultists.

Scripture places the Gentile living among Israel in a lower state (Lev 23, repeated in Acts 15 and Act 21). All through the Acts age, the Jew is first and superior in kingdom position to the Gentile (this is no longer the case). Paul wrote it is the duty of Gentile believers to support Jewish believers financially in the Book of Romans. 

For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem. It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their [Jews] spiritual things, their duty is also to minister unto them in carnal things.

-Romans 15:26-27

Paul warns Gentile believers in Romans 11 not to become "haughty" against the "root (Israel)" lest they be "cut of" from the blessings. This warning is for Gentile believers only. We've covered elsewhere.

The Lord himself calls Israel his "children" and that he was sent to them alone. In that same passage, Gentiles are compared to "little dogs" by the Lord who must take the scraps that fall from the "children's" table. 

But he answered and said, “I was sent only to the lost sheep of the house of Israel.”. Then came she and worshipped him, saying, Lord, help me. But he answered and said, It is not meet to take the children’s bread, and to cast it to dogs. And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their masters’ table. 

-Matthew 15:24-27

The Lord forbids the Gospel of the Kingdom to be preached to Gentiles (Matt 10, "Go not into the way of the Gentiles..."). The twelve Apostles went to Jews only (save Peter once). The risen Lord taught the enlightened apostles for 40 days concerning the restoration of the Kingdom to Israel (Luke 24; Acts 1) as we looked at many times. At Pentecost, Jews only present. Peter's offer of the return of Christ to restore the Kingdom was to Jews only (Acts 3). Etc.

Do we accuse the Lord of being anti-Gentile? Well, in a way, he was. Do we accuse the enlightened apostles of the same? They understood the purpose of the grafting in of Gentiles and came to understand the equality in the free gift of life. But in the matters concerning the Kingdom plan for the land, both the Lord and the Apostles understood the meaning, "to the Jew first." 

And Paul reminds us in Romans 9:1-5

I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, that I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh: who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.

Readers of this blog will understand that these promises concern the promised land and the earthly kingdom. These are related to a hope given "since" or "from" the foundation of the ages. The hope of the present age were hidden from "before" the foundation of the ages. We do not recognize a difference between Jew and Gentile in this age, but that distinction will be relevant when the Kingdom comes back into view.