Commentary on Acts 13:38-41

By Bob Myhan

³⁸Therefore let it be known to you, brethren, that through this Man is preached to you the forgiveness of sins; ³⁹and by Him everyone who believes is justified from all things from which you could not be justified by the law of Moses.

Having laid out before their minds the history of their nation and the anticipation of the Son of David; having explained that Jesus was the Son of David but the Jewish rulers had seen to His execution in the fulfillment of prophetic statements; and that His lifeless body had been taken down from the cross and entombed; Paul affirms that God raised Him from the dead and that there were many witnesses to this event.

The idea of God raising the dead was not new. The prophets Elijah and Elisha had both raised the dead (1 Kings 17:17-24; 2 Kings 4:8-36). One man revived when his lifeless body, having been thrown into the tomb of Elisha, came into contact with the latter’s bones. Those to whom Paul speaks had doubtless heard the rumors of Jesus having raised the dead on three occasions (Luke 7:11-17; 8:41; John 11:38-44). It is also most likely that they had heard the rumors about the resurrection of Jesus Himself.

This may be the first time, however, that many of them have heard that Jesus was the fulfillment of the promise of God to David. This may be the first time they have considered the possibility that it was never God’s intention for Messiah to reign from Jerusalem sitting upon a literal throne as had David, Solomon and every other king appointed by God. There were several reasons for which Messiah had to die, to be raised from the dead and to ascend back to heaven. It was necessary, first, because it had been prophesied or predicted; second, in order for God’s love for and goodness toward mankind to be fully and finally demonstrated; third, to provide a propitiation (or covering) for sin in order to redeem man from sin; fourth, in order to motivate man to reciprocate the love of God by means of faithful obedience; fifth, to provide a focal point for man’s faith; and, sixth, to demonstrate the enormity of sin.

While not all these thoughts are included in Luke’s synopsis of the sermon of Paul on this occasion, they could very well have been mentioned by him. All of these points are made in the various inspired epistles that have been preserved by divine providence. By recounting them, here, it is hoped that readers will better appreciate the fascination that must have been in mind of the Jews in this and other synagogues as they listened to the preaching of the gospel. And all of these points are surely implied by the fact that “through this man is preached … the forgiveness of sins” and the fact that it is now possible for man to be “justified from all things from which you could not be justified by the law of Moses.” But one must believe in Him in order to be blessed by Him.

⁴⁰Beware therefore, lest what has been spoken in the prophets come upon you: ⁴¹"Behold, you despisers, Marvel and perish! For I work a work in your days, A work which you will by no means believe, Though one were to declare it to you.' "

The gospel plan, which is simply the revelation of the eternal purpose of God, is not a “take it or leave it” proposition. Just as there are positive benefits of believing the message, there are negative consequences of rejecting it. To drive this home Paul quotes Habakkuk 1:5 as representative of a collection of prophecies.

We quote from McGarvey. “The surprise expressed by the prophet, that they would not believe though one should declare it to them, does not assume that they should believe facts so astounding upon the mere assertion of an individual; but the object of surprise is, that they would not believe though one should declare it fully to them, that is, with all the incontestable evidences of its reality.” While the work referred to by Habakkuk is the captivity of Judah by Babylon, Paul uses the language to refer to “the work of raising up a savior to Israel in the person of Jesus.” (Original Commentary on Acts, page 167)

As an example of this disbelief, consider the Jewish council’s reaction to the healing by Peter and John of one born lame.

Now when they saw the boldness of Peter and John, and perceived that they were uneducated and untrained men, they marveled. And they realized that they had been with Jesus. And seeing the man who had been healed standing with them, they could say nothing against it. But when they had commanded them to go aside out of the council, they conferred among themselves, saying, "What shall we do to these men? For, indeed, that a notable miracle has been done through them is evident to all who dwell in Jerusalem, and we cannot deny it. (Acts 4:13-16)

Though they could not deny the miracle they still rejected the message.

(To be continued)

A Study of the Holy Spirit (Part 11)

By Bob Myhan 

Regarding the conclusion that only the apostles were promised the experience of Holy Spirit baptism, the results of Holy Spirit baptism on the Day of Pentecost confirm this. Notice that, when “those who gladly received his word were baptized … they continued steadfastly in the apostles' doctrine and fellowship, in the breaking of bread, and in prayers.” (Acts 2:41-42) “Then fear came upon every soul, and many wonders and signs were done through the apostles.” (Acts 2:43) “And with great power the apostles gave witness to the resurrection of the Lord Jesus. And great grace was upon them all.” (Acts 4:33)

These and other passages clearly show that the apostles possessed unique powers. Among other things, they had “all truth” revealed to them by the Holy Spirit (see John 16:12-13) and they could lay their hands on other persons to impart miraculous power to them (Acts 8:14-19; 19:1-6; 2 Tim. 1:6). Indeed, there is no record of anyone but apostles doing miracles after Pentecost until Acts 6:8.

“And Stephen, full of faith and power, did great wonders and signs among the people.”

When and how did Stephen obtain this power? He must have received it when the apostles laid their hands on him and six others to set them apart for the work of ministering unto the Grecian widows who had been neglected in the daily care (Acts 6:1-6). Philip, one of the other six, could heal the sick and cast out demons after having apostolic hands laid on him (Acts 8:5-13) but could not impart this ability to others. Peter and John were sent to Samaria for this purpose (Acts 8:14-19).

Although those in the home of Cornelius (recorded in Acts 10) experienced the same miraculous outpouring of the Holy Spirit as the apostles, there were a couple of differences. First, it was not in fulfillment of any promise made to those who received it. In fact, even the apostles were surprised at its occurrence. Second, there is no indication that those who thus received the Holy Spirit on that occasion could perform any of the “signs of an apostle.” They were able to “speak with tongues and magnify God” but they could not impart this ability to others.

(To be continued)  

CENI and TSI

By Bob Myhan

Let us try to simplify the matter of authority. TSI (Tell, Show, and Imply) is the equivalent of CENI (Command, Example and Necessary Inference). These are the three ways in which God has revealed what He wants. He has told, shown or implied what He wants in every matter. There is no fourth way for us to know what He wants. Some say "Principle." But this is not a fourth way. Every principle God has revealed He revealed in one or more of the three ways above. He told, showed and/or implied every principle He has revealed. That is it! &