The Faith of Abraham (Part 2)

By Bob Myhan

In what sense was Abraham promised “that he would be the heir of the world”? (Romans 4:13) Many seem to think this promise concerns eschatology (the doctrine of last th

ings or end times). They think national Israel is to be the recipient of promises made to spiritual Israel. But that would mean “those who are of the law are heirs,” which would mean “faith is made void and the promise of no effect.” (Verse 14) Rather, this promise actually concerns soteriology (the doctrine of salvation). It is an expansion on part of the promise recorded in Genesis 12:3, “And in you all the families of the earth shall be blessed," which Paul states (in Gal. 3:8) is an expression of God’s purpose to “justify the Gentiles by faith.” This is how Abraham was made “a father of many nations” (see Gal. 3:29)

“All the seed” (verse 16) is the spiritual seed not the natural seed. Only “those who are of the faith of Abraham” have experienced the new birth and are citizens in the kingdom of God. Only they are “children of Abraham” in the truest sense of the term.

Thus, Abraham did not find anything “according to the flesh” because his flesh was “already dead,” figuratively speaking, due to his old age. Sarah’s womb was “dead” as well. Abraham had no natural expectation of ever having even a single child by his wife, much less a multitude of children. Contrary to Calvinism, this passage does not teach that righteousness was imputed to Abraham. Paul says "it was accounted to him for righteousness." What “was accounted to him for righteousness”? The fact that he was “fully convinced that what He had promised He was also able to perform,” that is, his faith, was imputed to him (i.e. “accounted to him for righteousness”). Abraham fully trusted in God. This we must do also, not by doing what God commanded Abraham to do but by doing what He has commanded us to do. Water baptism was not commended during the Patriarchal age but it is commanded in the New Testament, under which we are all now living and by which we will all be judged. &

Priority of Truth

By Price McDonald

Some might be ignorant, to some extent, as was Pilate when he asked Jesus, "What is truth?" (John 18:38). However, Jesus revealed the nature of truth while praying to the Father, "Sanctify them through thy truth; thy word is truth" (John 17:17). But, where can we find this truth? Paul said, "All scripture is given by inspiration of God..." (2 Timothy 3:16). So if God's word is truth and all scripture is from God, then it stands to reason that if we study the word of God, the Bible, we can know it and apply it. But if we don't study His word and apply it, we are placing ourselves in a very precarious position at the judgment, for "the word that I have spoken, the same shall judge us [him] in the last day." (John 12:48).

Knowing this, we should be able to recognize the priority that truth should have in our lives. "Priority" means "(1) superiority in rank, position, or privilege; (2) a preferential rating; (3) something meriting prior attention." [Webster's Ninth New Collegiate Dictionary] The truth of God should have prominence or preeminence in the life of every child of God, even when it places the Christian at odds with the world, with friends and relatives, and even with other Christians. It should have first consideration in every matter.

Truth is to have priority over the world and its distractions. James said, "... know ye not that the friendship of the world is enmity with God?" (James 4:4), and John said, "Love not the world, neither the things that are in the world..." (1 John 2:15). Jesus said the word is often "choked with cares and riches and pleasures of this life" (Luke 8:14). We cannot let the world take our minds and hearts away from that which is the truth.

Truth is to have priority over our relations with family and friends. There will often be problems with our families for the truth's sake. Paul warns us to take great care in choosing our companions, for "evil communications corrupt good morals" (1 Corinthians 15:33).

Truth is to have priority in our relations with fellow-Christians. This means that truth must not be compromised even for the sake of peace, unity, or fellowship. Anything less than God's word is too little; anything more than God's word is too much! If we are to "walk together" (Amos 3:3), and have unity and peace (Psalm 133:3), then it must always be a result of following truth (John 8:32; 17:18-21). &

Commentary on Acts 3:1-15

By Bob Myhan

1 Now Peter and John went up together to the temple at the hour of prayer, the ninth hour.

Luke does not tell Theophilus, or us, on what day this incident takes place. Nor does he give any indication of how soon after the events of chapter two. The first forty-one verses of chapter two tell of events that occurred on Pentecost. Verses forty-two through forty-seven describe the events of several days, weeks or months. Everything recorded in chapter three takes place on the same day, beginning at the ninth hour or 3pm.

Peter and John, of course, are going to the most logical place to continue to carry out the great commission. This is where both the saints and the still-unconverted Jews are worshiping.

2 And a certain man lame from his mother's womb was carried, whom they laid daily at the gate of the temple which is called Beautiful, to ask alms from those who entered the temple; 3 who, seeing Peter and John about to go into the temple, asked for alms.

This man had never walked and was now more than forty years old (see 4:22). Being unable to work he was reduced to begging. He sat at the gate of the temple where Jews had to pass in order to go to the place of worship. There is no reason to think that he knew who Peter and John were.

4 And fixing his eyes on him, with John, Peter said, "Look at us."

Apparently, the man had only seen the two apostles out of the corner of his eye with his peripheral vision. Peter asks for his full attention, perhaps, so the man will recognized them later.

5 So he gave them his attention, expecting to receive something from them. 6 Then Peter said, "Silver and gold I do not have, but what I do have I give you: In the name of Jesus Christ of Nazareth, rise up and walk."

Expecting, perhaps, a few silver or gold coins, he looks at them. The apostles did not have “pocket money” to give to needy unconverted people. After all, Jesus had not said, “Go into all the world and give to the needy.” Unexpectedly, Peter commands the man who had never walked to rise up and do so. This brings to mind an incident during the ministry of Jesus (Matthew 9:1-7; Mark 2:1-12).

7 And he took him by the right hand and lifted him up, and immediately his feet and ankle bones received strength.

Perhaps because the man did not immediately obey Peter’s command, the apostle literally gives him a hand and his feet and ankles, no doubt extremely weak through years of non-use, miraculously received strength.

8 So he, leaping up, stood and walked and entered the temple with them--walking, leaping, and praising God.

Having been lifted up by the power of another, he now leaps, stands and walks under his own power, going into the temple with the apostles, praising God for his miraculous cure.

 9 And all the people saw him walking and praising God.

 It would be hard to miss a man who is literally jumping for joy for the first time in his life.

10 Then they knew that it was he who sat begging alms at the Beautiful Gate of the temple; and they were filled with wonder and amazement at what had happened to him.

Though they may not have recognized the man at first, they eventually realized that he was the one they had previously seen begging and whom they know to be lame. The miraculous cure had its intended effect on the people

11 Now as the lame man who was healed held on to Peter and John, all the people ran together to them in the porch which is called Solomon's, greatly amazed.

The man obviously feels indebted to the apostles for healing his lameness. The people are curious as to what this means. The last man who performed such miracles was thought by some to have been the Messiah, but had been crucified.

12 So when Peter saw it, he responded to the people: "Men of Israel, why do you marvel at this? Or why look so intently at us, as though by our own power or godliness we had made this man walk?

Peter apparently perceived that the people were attributing to him and John some innate power or godliness such as characterized Jesus. He quickly points out that it was not the case.

13 The God of Abraham, Isaac, and Jacob, the God of our fathers, glorified His Servant Jesus, whom you delivered up and denied in the presence of Pilate, when he was determined to let Him go.

All of those in the audience of Peter and John were physical descendants of Abraham, Isaac and Jacob. They had not, however, as yet accepted Jesus as the Messiah. By healing the man of his lameness, God had glorified Jesus, in that Peter identified Jesus as the one by whose authority the man was being healed. This implies that God had delegated authority to Jesus and that Jesus had delegated authority to the apostles. In contrast to God’s glorifying Jesus the people had delivered Him up to Pilate. And, though Pilate “was determined to let Him go,” they denied Him.

14 But you denied the Holy One and the Just, and asked for a murderer to be granted to you, 15 and killed the Prince of life, whom God raised from the dead, of which we are witnesses.

Another contrast was that they “denied” Jesus, who was Holy and Just (to the max) “and asked for murderer (Barabbas) to be granted” freedom. Still another contrast was that they killed Jesus and God raised Him up. Peter, John and the other ten apostles were “witnesses” to the fact that “God raised (Him) from the dead,” in that they had seen, handled and conversed with Jesus several times since the crucifixion. Since He was alive after He died, it must be the case that God had raised Him from the dead.

(To be continued)