Interpretive Study of Acts 1-2

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Acts Chapter 1

Chapter theme is: the Ascension.

links to sentences in this chapter:

C1-S1 (Verse 1-4), C1-S2 (Verse 5), C1-S3 (Verse 6), C1-S4 (Verse 7), C1-S5 (Verse 8), C1-S6 (Verse 9), C1-S7 (Verse 10-11), C1-S8 (Verse 11), C1-S9 (Verse 12), C1-S10 (Verse 13), C1-S11 (Verse 14), C1-S12 (Verse 15-16), C1-S13 (Verse 17), C1-S14 (Verse 18), C1-S15 (Verse 19), C1-S16 (Verse 20), C1-S17 (Verse 21-22), C1-S18 (Verse 23), C1-S19 (Verse 24-25), C1-S20 (Verse 26)'.

in this chapter, Luke writes why he wrote this book and then, quickly, starts writing about the return of Lord Jesus Christ to Heaven. However, before His Ascension, Lord Jesus Christ instructs His disciples. First, He tells them that each and every one of them personally shall be baptized with the Holy Ghost not many days hence. He also tells them to wait for that to occur, but Peter leads them into a wrong action before that.

The disciples asked Him about His restoring again the kingdom to Israel and He replies with It is not for you to know the times or the seasons, which the Father hath put in his own power. This is one of the most ignored truths in the Bible with lots of 'prophecy preachers' and people wanting to know about unfulfilled prophecies. They want to know what God the Father deliberately hid.

The disciples wanted to know when they would be given their promised positions ruling and, instead, Lord Jesus Christ gave them the 'Great Commission' and then He ascended. They returned to the upper room and were praying for several days. That is when Peter tried to lead the church into ordaining a replacement for Judas Iscariot. However, that type of appointment was something that God hath put in his own power, and God ignored their ordination.

Acts 1:1-10 tells us about the Ascension of our Lord Jesus Christ. Just before He rose, he gave the 'Great Commission' (Matthew 28:17-20; Mark 16:14-20 and Acts 1:4-8). {Please see the Section called Appearances of Jesus Christ After the Resurrection, in Doctrinal Study called Gospel Time Sequences, and the Section called Prophecies, Return of Jesus Christ to Heaven in the Significant Gospel Events Study, and the Section called Prophecies Fulfilled in the Significant New Testament Events Study about this event.} this section also tells us that Lord Jesus Christ is the true author of the New Testament by telling the writers what to write. He did this through God's Holy Ghost. Jesus said that He would build His church (Matthew 16:18) and our opening sentences tell us that He did using men and God's Holy Ghost.

Acts 1:12-14 tells us that the disciples returned, and they had been told to and that there were others with them in the upper room, making is one hundred twenty people who were the human members at the start of the church. These sentences also told us that their main activity was prayer.

Acts 1:15-26 tells us that Peter led the church to try and do what the Father hath put in his own power. God did not immediately judge them and it appears that God ignored their activity, but this was the first step in this church supporting doctrinal error which eventually led to God destroying it. Please see the Detailed Notes for more on this truth.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-9. Christ, preparing his apostles to the beholding of his ascension, gathers them together unto the mount Olivet, commands them to expect in Jerusalem the sending down of the Holy Ghost, promises after a few days to send it, and ascends into heaven in their sight.
10-11. After his ascension they are warned by two angels to depart, and to set their minds upon his second coming.
12-26. They accordingly return, and, giving themselves to prayer, choose Matthias apostle in the place of Judas.
A.M. 4037. A.D. 33'.
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C1-S1 (Verse 1-4) this sentence gives us Luke's statement about why he wrote this book.

The Gospel of Luke tells us all that Jesus began both to do and teach and command until His resurrection.

The former treatise have I made,
O theophilus,
of all that Jesus began both to do and teach,
Until the day in which he was taken up,
after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen:.

After His resurrection, Jesus shewed himself alive. [for] forty days and still teaching and commanding.

To whom also he shewed himself alive after his passion by many infallible proofs,
being seen of them forty days,
and speaking of the things pertaining to the kingdom of God :.

After His ascension, Jesus sent the promise of the Father so that He could continue to command and teach even unto this day.

And, being assembled together with them,
commanded them that they should not depart from Jerusalem,
but wait for the promise of the Father,
which, saith he, ye have heard of me..

This sentence starts our book and introduces the message of the entire book. It tells us who wrote the book (Luke); whom it was written to (Theophilus); what Luke wrote before this (the Gospel of Luke); What Jesus did before His ascension; and what He did after His ascension. The first nine verses tell is things that happened before the ascension and the rest of the book tells us what happened afterward.

In all three equivalent sections of this sentence we are told that Jesus taught and commanded with the difference between each section of the sentence being the time and His position in life. The third equivalent section doesn't directly tell us that Jesus taught and commanded, but it tells us that He commanded them to wait for the promise of the Father. We know from Acts 2 that this was the coming of the Holy Ghost. However, the first section of this sentence tells us that during the time of the third section (after that) He through the Holy Ghost had given commandments. So we see (indirectly) that He continues to teach and give commands today through the Holy Ghost which all saved receive. We also know from all that the Bible teaches about Christ that He is still teaching His people today.

In the second section of this sentence we are told that He speaking of the things pertaining to the kingdom God. Since a kingdom includes commandments from the King, we know that when He was speaking of the things pertaining to the kingdom God, He was giving commandments. And, since the kingdom God is defined as: 'God's character in us', He was teaching them how to act like God and commanding them to accept the character of God. This is the meaning that He still teaches the saved through God's Holy Spirit today. Further, we also know that these apostles wanted to know when He would bring the kingdom to Israel right before His ascension (which is section of the time mentioned in this second section) and His answer was teaching them and us (Acts 1:6-7) to have the character of God so that we would know how to act right in His kingdom. Therefore, the main thing that he was doing, during this time, was teaching and commanding the saved.

All that we have to do is read the gospel written by Luke to know that He taught and gave commandments while He was living here on Earth. So there should be no argument about the fact that that He taught and gave commandments during the three different time periods mentioned in this sentence. This sentence introduces this book and we see throughout the book how people reacted to His teachings and commandments. Those who submitted and obeyed were saved and blessed. Those who resisted were cursed, even if they were saved.

The work of Jesus through the Holy Ghost is what Luke intends to write about in this book. As mentioned in the main note for this book, one of the main things that this book teaches is that the Son of God is now acting in His roles as Lord and Christ.

We find forms of the word former occurring 50 times in 47 verses of the Bible and, in the New Testament, in: Acts 1:1; Ephesians 4:22; Hebrews 10:32; 1Peter 1:14; Revelation 21:4. The functional definition for this word is: 'having previously filled a particular role or been a particular thing'.

Please see the note for 1Corinthians C12S27 about the word teach / taught. The functional definition for this word is: 'To instruct; to inform; to communicate to another the knowledge of that of which he was before ignorant'. The word taught is the past-tense form of the word teach. Please also see the note for John 3:2 about the word teacher. Please also see the Study called False things According to the Bible about 'false teachers'. Forms of the word teach / taught are found in this book in: Acts 1:1; Acts 4:2; Acts 4:18; Acts 5:21; Acts 5:25; Acts 5:28; Acts 5:42; Acts 11:26; Acts 14:21; Acts 15:1; Acts 15:35; Acts 16:21; Acts 18:11; Acts 18:25; Acts 20:20; Acts 21:21; Acts 21:28; Acts 22:3; Acts 28:31.

Please see the note for Luke 1:5 about the word day. Easton's Bible Dictionary defines this word as: 'The Jews reckoned the day from sunset to sunset (Le 23:32). It was originally divided into three parts (Ps 55:17). "The heat of the day" (1Sa 11:11; Ne 7:3) was at our nine o'clock, and "the cool of the day" just before sunset (Ge 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (La 2:19); (2) from midnight till the cock-crowing (Jg 7:19); and (3) from the cock-crowing till sunrise (Ex 14:24). In the New Testament the division of the Greeks and Romans into four watches was adopted (Mr 13:35). (See Watches.) the division of the day by hours is first mentioned in Da 3:6,15; 4:19; 5:5. this mode of reckoning was borrowed from the Chaldeans. the reckoning of twelve hours was from sunrise to sunset, and accordingly the hours were of variable length (Joh 11:9). The word "day" sometimes signifies an indefinite time (Ge 2:4; Isa 22:5; Heb 3:8, etc.). In Job 3:1 it denotes a birthday, and in Isaiah 2:12; Acts 17:31; 2Timothy 1:18, the great day of final judgment.'. The functional definition, of the phrase last day is: '(end of the) Church Age. However, in the life of the individual, it can be used for the day that he dies'. Please see the note for Hebrews 3:13 about the word today. The functional definition is: 'obey immediately'. Please also see the note for Matthew 26:55 about the word daily. Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the note for 1Thessalonians 5:2 about the phrase day of the Lord. Please also see the note for John 20:1 about the phrase first day of the week.

Please see the notes for Romans C7S16; 1Corinthians C3S17; Philippians 1:3-7 and Colossians C1S6 about the word holy. The functional definition for this word is: 'pure in heart, temper or dispositions; free from sin and sinful affections. Applied to the Supreme Being, holy signifies perfectly pure, immaculate and complete in moral character; and man is more or less holy, as his heart is more or less sanctified, or purified from evil dispositions. We call a man holy, when his heart is conformed in some degree to the image of God, and his life is regulated by the divine precepts. Hence, holy is used as nearly synonymous with good, pious, Godly'. Please see the Word Study on Spirit for links to every place in the Bible where we find the phrase Holy Spirit. Please see the Word Study on Holy Ghost for links to every place in the Bible where we find the phrase Holy Ghost. Please see the note for Matthew 4:5 about the phrase holy city. Please also see the note for 1John 2:20 about the phrase Holy One. Please also see the note for John 7:39 about the phrase Holy Spirit, indwelling.

Please see the notes for 2Corinthians 5:5 and Philippians 4:15 about the word give. The functional definition for this word is: 'Bestowing; conferring; imparting; granting; delivering'. Please also see the note for 2Corinthians 9:8-11 about the word given. Please also see the note for 2Corinthians 9:7 about the word giver. Please also see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the phrase giving of thanks.

Please see the note for Romans 7:8 about the word commandment. The functional definition for this word is: 'a mandate; an order or injunction given by authority; charge'.. Please note that a commandment is not always written down and often comes through the human person that God has placed in authority over us. Please see the note for Psalms 119:4 for the use of the word commandment within this Psalm and considerations from several other places within the Bible. Please see the note for Romans C7S11 about the word commandment. Please see the Doctrinal Study on the use Ten Commandments for links to where they are dealt with in the word of God. Please use This link to see the 'Ten (10) Commandments' and references to them in the New Testament. Please also see the note for 1John 5:2 about the phrase keep his commandments. Forms of this word are found in this Gospel in: this sentence and in: Acts 1:2; Acts 1:4; Acts 4:15; Acts 4:18; Acts 5:28; Acts 5:34; Acts 5:40; Acts 8:38; Acts 10:33; Acts 10:42; Acts 10:48; Acts 12:19; Acts 13:47; Acts 15:5; Acts 15:24; Acts 16:18; Acts 16:22; Acts 17:15; Acts 17:30; Acts 18:2; Acts 21:33; Acts 21:34; Acts 22:24; Acts 22:30; Acts 23:2; Acts 23:3; Acts 23:10; Acts 23:30; Acts 23:31; Acts 23:35; Acts 24:8; Acts 24:23; Acts 25:6; Acts 25:17; Acts 25:21; Acts 25:23; Acts 27:43.

Please see the note for 2Timothy 2:4 about the words chosen. The functional definition for it is: 'Past-tense form of choose'. Please see the note for Philippians 1:22 about the word choose. The functional definition for it is: 'To pick out; to select; to take by way of preference from two or more things offered; to make choice of'. Forms of this word is used, in this book, in: Acts 1:1; Acts 1:24; Acts 9:15; Acts 10:41; Acts 15:22-25; Acts 22:14.

Please see the note for Colossians 2S8 about the word shew. The functional definition for this word is: 'The Biblical spelling for the word show, which means: to exhibit or present to the view of others'.

Please see the notes for 2Corinthians 2:15; Philippians 1:19-20; Life in 1John about the word life. The functional definition is: 'Life is that by which a created being enjoys the place in which the Creator has set it'. Please also see the note for Life in 1John about the phrase eternal life. Please also see the notes for Hebrews 1:8-LJC; Philippians 1:27-LJC about the phrase life everlasting. Please note that eternal life is different from everlasting life in that while eternal life is 'Without beginning or end of existence', everlasting life 'has a beginning but is without end of existence'. Please see the note for John 5:24 about the phrase everlasting life. Please also see the note for Life in 1John about the phrase eternal life. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners. Please also see the notes for Romans C14S11; Galatians C2-S14 and Philippians 1:21 about the word live. Please also see the note for Colossians C3S4 about the phrase Christ lives through us. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C9S28 about the phrase live / walk by faith.

We find forms of the word passion in: Acts 1:3; Acts 14:15 and James 5:17. Webster's 1828 defines this word as: 'impression or effect of an external agent upon a body; that which is suffered or received. A body at rest affords us no idea of any active power to move, and when set in motion, it is rather a passion than an action in it. 2. Susceptibility of impressions from external agents. The differences of moldable and not moldable, etc., and many other passions of matter, are plebeian notions. Little used. 3. Suffering; emphatically, the last suffering of the Savior. Towhom also he showed himself alive after his passion, by many infallible proofs. Acts 1. 4. the feeling of the mind, or the sensible effect of impression; excitement, perturbation or agitation of mind; as desire, fear, hope, joy, grief, love, hatred. the eloquence of the orator is employed to move the passions. 5. Violent agitation or excitement of mind, particularly such as is occasioned by an offense, injury or insult; hence, violent anger. 6. Zeal; ardor; vehement desire. When statesmen are ruled by faction and interest, they can have no passion for the glory of their country. 7. Love. He owned his passion for Amestris. 8. Eager desire; as a violent passion for fine clothes.'.

Webster's 1828 defines the word infallible as: 'Not fallible; not capable of erring; entirely exempt from liability to mistake; applied to persons. No man is infallible; to be infallible is the prerogative of God only. 2. Not liable to fail, or to deceive confidence; certain; as infallible evidence; infallible success. Towhom he showed himself alive after his passion, by many infallible proofs--'.

Please see the notes for 1Corinthians C13S9; 2Corinthians 2:17 and Colossians C1S6 about the words see / sight. The functional definition is: 'perception of objects by the eye; view. this word is often used symbolically for spiritual understanding'. Please also see the note for John 6:40-LJC about the phrase see the Son. Please also see the note for Acts 2:25 about the words foresee / foresaw. Please also see the note for Romans C11S10 about the phrase works are seen of men.

Please see the note for Hebrews 3:17 about the word forty. That note has several notes from other commentators. The functional definition for this word is: 'This number is symbolically associated with the judgment of God'.

Please see the note for Romans 11:1 about the phrase I say. The functional definition is: 'Uttering in articulate sounds or words; speaking; telling; relating; reciting'. Please also see the note for Romans C10S28 about the word gainsaying. Please also see the note for Matthew 26:1 about the word sayings (plural). Please also see the notes for Romans C15S15 and 2Corinthians 2:17 about the word speak. Please also see the note for 2Corinthians 3:12-14 about the word speech. Please also see the notes for Ephesians C4S15 and 1Peter 2:1 about the phrase evil speaking. The words speaketh and saith mean that the person 'keeps on keeping on doing the saying'.

Please see the note for Romans 4:1 about the word pertain. Webster's 1828 dictionary defines this word as: 'to belong; to be the property, right or duty of. Men hate those who affect honor by ambition, which pertaineth not to them. He took the fortified cities which pertained to Judah. 2 Kings.12. It pertains to the governor to open the ports by proclamation. 2. to have relation to. Acts.1'.

The kingdom of Heaven is the kingdom that 'belongs to' Heaven and is applied to beings, and things, which reside in Heaven. The kingdom of God is 'God's character in us' because a king puts his character on his kingdom and the kingdom of God is given in this life. In addition, we know that every kingdom has a king. Please see verses on king in the New Testament and the Summary on king. Please also see the note for Revelation 10:11-LJC about the phrase kings of the earth. Please also see the note for John 18:33-LJC about the phrase King of the Jews. Please also see the note for Revelation 14:14-LJC about the phrase King of kings. Please also see the note for John 18:33-LJC about the phrase King of the Jews. Please see the notes1Corinthians C4S20; 1Corinthians C15S46; Galatians C5S20 and the Doctrinal Study for about the phrase The kingdom of God. The functional definition is: 'God's character in us'. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners. Please also see the notes for Ephesians 5:5; 2Timohy 4:1 and 2Peter 1:11 for about the phrase kingdom of Christ.

Please see the note for Mark 14:53 about the word assembled. The functional definition for this word is: 'collected into a body; congregated'. Forms of this word are used, in this Gospel, in: Acts 1:1; Acts 1:24; Acts 4:31; Acts 11:26; Acts 15:25 Acts 19:32; Acts 19:39; Acts 19:41.

Please see the note for 2Corinthians 12:8 about the word depart. Webster's 1828 dictionary defines this word as: 'to go or move from. Depart from me, ye cursed, into everlasting fire. Matt. 25. It is followed by from, or from is implied before the place left. I will depart to my own land, that is, I will depart from this place to my own land. Num. 10. 2. to go from; to leave; to desist, as from a practice. Jehu departed not from the sins of Jeroboam. Jehoshaphat departed not from the way of Asa his father'.

Please see the note for Galatians C1-S12 about Jerusalem. The functional definition for this word is: 'the central place of worship of the true God'. Several Bible dictionaries have quite large entries about Jerusalem because it is so important within the Bible and within world history outside of the Bible.

We find the exact word of wait occurring 106 times in 101 verses of the Bible and, in the New Testament, in: Mark 3:9; Luke 11:54; Luke 12:36; Acts 1:4; Acts 20:19; Acts 23:16; Acts 23:30; Acts 25:3; Romans 8:25; 1Corinthians 9:13; Galatians 5:5; Ephesians 4:14; 1Thessalonians 1:10. Webster's 1828 defines this word as: 'The sense is to stop, or to continue. 1. to stay or rest in expectation; to stop or remain stationary, till the arrival of some person or event. thus we say, I went to the place of meeting, and there waited an hour for the moderator or chairman. I will go to the hotel, and there wait till you come. We will wait for the mail. 2. to stay proceedings, or suspend any business, in expectation of some person, event, or the arrival of some hour. the court was obliged to wait for a witness. 3. to rest in expectation and patience. All the days of my appointed time will I wait, till my change come. Job 14. 4. to stay; not to depart. Haste, my dear father, tis no time to wait. 5. to stay; to continue by reason of hindrance. 6. to lie in ambush, as an enemy.
Such ambush waited to intercept thy way. Towait on or upon, to attend, as a servant; to perform menial services for; as, to wait on a gentleman; to wait on the table. Towait on, 1. to attend; to go to see; to visit on business or for ceremony. Tell the gentleman I will wait on him at ten oclock. 2. to pay servile or submissive attendance. 3. to follow, as a consequence; as the ruin that waits on such a supine temper. Instead of this, we use await. 4. to look watchfully. It is a point of cunning to wait on him with whom you speak, with your eye. Unusual. 5. to attend to; to perform. Aaron and his sons shall wait on their priests office. Numbers 3, 8. Romans 12. 6. to be ready to serve; to obey. Psalm 25. Proverbs 20. Towait at, to attend in service; to perform service at. 1 Corinthians 9. Towait for, to watch, as an enemy. Job 15'. Please also see the note for Luke 2:25 about the word waiting.

Please see the notes for Romans C4S15; Galatians C3-S15; 1Timothy 4:8 and Titus 1:2 about the word promise. Webster's 1828 Dictionary defines this word as: 'a declaration, written or verbal, made by one person to another, which binds the person who makes it, either in honor, conscience or law, to do or forbear a certain act specified; a declaration which gives to the person to whom it is made, a right to expect or to claim the performance or forbearance of the act'. Please also see the Section on Promises in the Doctrinal Studies called Significant Gospel Events and Significant New Testament Events. Forms of this word are used, in this book, in: Acts 1:4; Acts 2:33; Acts 2:39; Acts 7:5; Acts 7:17; Acts 13:23; Acts 13:32; Acts 23:21; Acts 26:6-7.

Please see the note for Hebrews 1:5 about the word father. The functional definition for this word is: 'the man who passes his character to the son'.

Please see the notes for 1Corinthians C12S14 and Galatians C3-S7 about the word hear. Webster's 1828 dictionary defines this word as: 'Perceiving by the ear. This word is often used symbolically for hearing the spiritual message of the word of God, as sound. 1. Listening to; attending to; obeying; observing what is commanded. 2. Attending to witnesses or advocates in a judicial trial; trying'. Please pay attention to the word 'obey' within this definition. That is what most people refuse to do when the Bible says that they do not hear. Please also see the note for James 2:5 about the word hearken. Please also see the note for Mark 4:9 about the phrase He that hath ears to hear, let him hear.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'former. Lu 1:24 O theophilus. Lu 1:3 of. Ac 2:22; Mt 4:23-24; 11:5; Lu 7:21-23; 24:19; Joh 10:32-38; 18:19-21; 1Pe 2:21-23.
the day. Ac 1:9; Mr 16:19; Lu 9:51; 24:51; Joh 6:62; 13:1,3; 16:28; 17:13; 20:17; Eph 4:8-10; 1Ti 3:16; Heb 6:19-20; 9:24; 1Pe 3:22 through. Ac 10:38; Isa 11:2-3; 42:1; 48:16; 59:20-21; 61:1; Mt 3:16; 12:28; Joh 1:16; 3:34; Re 1:1; 2:7,11,17,29; 3:16,13,22 given. Mt 28:19; Mr 16:15-19; Lu 24:45-49 the apostles. Ac 1:13; 10:40-42; Mt 10:1-4; Mr 3:14-19; Lu 6:13-16; Joh 6:70; 13:18; 20:21; Ga 1:1; Eph 2:20; 2Pe 3:2; Re 21:14.
he shewed. Ac 13:31; Mt 28:9,16; Mr 16:10-14; Lu 24; Joh 20-21; 1Co 15:5-7; 1Jo 1:1 forty. De 9:9,18; 1Ki 19:8; Mt 4:2 speaking. Ac 28:31; Da 2:44-45; Mt 3:2; 21:43; Lu 17:20-21; 24:44-49; Ro 14:17; Col 1:13; 1Th 2:12.
being assembled together. or, eating together. Ac 10:41; Lu 24:41-43 commanded. Lu 24:49 the promise. Ac 2:33; Mt 10:20; Lu 11:13; 12:12; Joh 7:39; 14:16,26-28; 15:26; 16:7-15; 20:22 '.

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C1-S2 (Verse 5) The Lord Jesus Christ. explained why they were to wait.

First Step: John's baptism.

For John truly baptized with water;

Second Step: Baptism for saved.

but ye shall be baptized with the Holy Ghost not many days hence.

The doctrinal meaning of the word baptize is 'identification'. John's baptism 'identified people with true repentance'. Baptism of the Holy Ghost 'identified people a changed life due to having God's life in them'. Please see the messages called Basic doctrine of Baptism and Baptism Gets God's Mercy. Also, Acts 19 tells us about people who repented and were baptized with John's baptism, but were not saved. He only prepared the way of the Lord but people still had to accept Jesus as their Lord in an ongoing personal relationship in order to be truly saved. (That is the main lesson of the reference in Acts 19).

Please see the note for Luke 3:16 about the word water. The functional definition for this word is: 'The basic liquid of life. It is used symbolically for more than one meaning. Consideration of the context is required in order to determine the usage in any Bible reference'. Please also see the note for John 4:10 about the phrase waters: living. Please also see the note for John 7:38 about the phrase waters: rivers of living water. Forms of this word are used, in this Gospel, in: Acts 1:5; Acts 8:36; Acts 8:38; Acts 8:39; Acts 10:47; Acts 11:16.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'John. Ac 11:15; 19:4; Mt 3:11; Lu 3:16; Joh 1:31; 1Co 12:13; Tit 3:5. but. Ac 2:1-4,16-21; 10:45; 11:15; Joe 2:28-32; 3:18 exp: Joh 16:7.'.

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C1-S3 (Verse 6) the disciples wanted to know what would happen in the future..

When they therefore were come together,
they asked of him,
saying,
Lord,
wilt thou at this time restore again the kingdom to Israel?.

in this question, they are, basically, asking if Lord Jesus Christ will start the 1,000 years reign of Christ starting right then. Obviously, the answer was 'NO'. God had to test many souls and see who would accept the Lord Jesus Christ as their personal Lord and who would reject Him.

This is the first use of Lord in this book, and at this time the Apostles and other disciples did not completely understand everything involved in the role of Lord because they did not yet have the Holy Ghost. They knew and recognized that Jesus was Lord, but their years of seeing Him in His role as a man was affecting their dealing with Him even while they recognized that He now was acting in the role as Lord. Please use the link, in the sentence outline above, for more explanation of this distinction.

We all, naturally, want to know about our future. We want the reward without really working for it. They were each promised roles ruling under Jesus in His kingdom. Therefore, they were, naturally, wondering about when it would happen. But that would be a distraction from them doing the job which they were given, to take the Gospel to the world. That is the message of the second next sentence. That is what Lord Jesus wanted them, and us, concentrating on.

Please see the note for Romans intro about the word therefore. The functional definition is: 'what follows the therefore is a future result that is based upon what came before the therefore and result is only seen there'.

Please see the note for Matthew 7:7 about the word ask. The functional definition for this word is: 'To inquire, to seek for counsel, to request'.

The meaning of the word wilt, does not match what is found in a man-written dictionary. The true Biblical meaning is: 'The will applied at a lifestyle level. That is: a decision of will which does not change throughout the life.'. Please also see the note for Philippians 1:15-17 about the word will. The functional definition for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for Philippians 1:15-17 about the word will. The functional definition for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for 1Peter 2:15 about the phrase will of God. Please also see the Message called The Will of God for the application of these verses in the life of the believer.

Please see the note for Galatians 6:1 about the word restore. Webster's 1828 defines this word as: 'to return to a person, as a specific thing which he has lost, or which has been taken from him and unjustly detained. We restore lost or stolen goods to the owner. Now therefore restore to the man his wife. Gen. 20. 2. to replace; to return; as a person or thing to a former place. Pharaoh shall restore thee to thy place. Gen. 40. 3. to bring back. the father banish'd virtue shall restore. 4. to bring back or recover from lapse, degeneracy, declension or ruin to its former state. - Loss of Eden, till one greater man restore it, and regain the blissful seat. - Our fortune restored after the severest afflictions. 5. to heal; to cure; to recover from disease. His hand was restored whole like as the other. Matt. 12. 6. to make restitution or satisfaction for a thing taken, by returning something else, or something of different value. He shall restore five oxen for an ox, and four sheep for a sheep. Ex. 22. 7. to give for satisfaction for pretended wrongs something not taken. Ps. 69. 8. to repair; to rebuild; as, to restore and to build Jerusalem. Daniel 9. 9. to revive; to resuscitate; to bring back to life. Whose son he had restored to life. 2Kings 8. 10. to return or bring back after absence. Heb. 13. 11. to bring to a sense of sin and amendment of life. Gal. 6. 12. to renew or re-establish after interruption; as, peace is restored. Friendship between the parties is restored. 13. to recover or renew, as passages of an author obscured or corrupted; as, to restore the true reading'.

Please see the note for Luke 1:16 about the word Israel. The functional definition for this word is: 'The name for Jacob when he was acting spiritual and the name for his descendants'. Please also see the note for 2Corinthians 3:7-8 about the phrase children of Israel. Please also see the note for Romans C11S30 about the phrase all Israel shall be saved.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: ''.

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C1-S4 (Verse 7) What we are to not waste our time on.

And he said unto them,
It is not for you to know the times or the seasons,
which the Father hath put in his own power.

This is probably the most ignored answer from Jesus in all of the word of God. Many people have devoted their lives to arguing what they believe is the answer to what It is not for you to know. Devoting your life to try to answer what the Father hath put in his own power is disobedience to this answer from Jesus.

The U.S. used to be the main missionary sending country in the world. It no longer is. And, if they keep going the way that they are going, they will lose their blessings from God and, eventually be punished. We see God acting this way all throughout the history found in the word of God.

I was in the U.S. in the 1980s-2000. People were caught up in all kinds of questions which God did not give answers to. Instead of accepting that from God, the churches splintered and there were new cults and religions formed around some answer dreamed up by some devil-motivated man and people stopped worrying about doing they job of taking the 'Great Commission' to the world, they devoted their lives to arguing these questions which they could not truly prove a God-given answer to. God did not give us certain answers and God wants us to not waste our time on these questions because they distract us from doing our God-given job of taking the 'Great Commission' to the world.

Please see the notes for Romans C10S25; 1Corinthians C1S11; 2Corinthians C1S5; Galatians C3-S9; Colossians C1S3 and know in 1John about the word know. The word knew is the past-tense form of the word know. The functional definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans 6:3 about the phrase Know ye not. Please see the note for 1Corinthians C16S17 about the word acknowledge. Please also see the note for Romans C11S4 about the word foreknow.

Please see the note for Mark 12:2 about the word season. The functional definition for this word is: 'A fit or suitable time; the convenient time; the usual or appointed time; as, the messenger arrived in season; in good season'. Forms of this word are used, in this book, in: Acts 1:7; Acts 13:11; Acts 14:17; Acts 19:22; Acts 20:18; Acts 24:25.

Please see the note for Hebrews 1:5 about the word father. The functional definition for this word is: 'the man who passes his character to the son'.

We find forms of the word own occurring 598 times in 546 verses of the Bible, 207 times in 190 verses of the New Testament and, in this book in: Acts 1:7; Acts 1:25; Acts 2:6; Acts 2:8; Acts 3:12; Acts 4:23; Acts 4:32; Acts 5:4; Acts 5:4; Acts 7:21; Acts 7:41; Acts 12:10; Acts 13:22; Acts 13:36; Acts 14:16; Acts 15:22; Acts 17:28; Acts 18:6; Acts 20:28; Acts 20:30; Acts 21:11; Acts 25:19; Acts 26:4; Acts 27:11; Acts 27:19; Acts 28:30. Webster's 1828 defines this word as: 'Belonging to; possessed; peculiar; usually expressing property with emphasis, or in express exclusion of others. It follows my, your, his, their, thy, her. God created man in his own image. Adam begat a son in his own likeness. Let them fall by their own counsel. He washed us from our sins in his own blood. In the phrases, his own nations, his own country, the word own denotes that the person belongs to the nation or country. 2. Own often follows a verb; as, the book is not my own, that is, my own book. 3. It is used as a substitute. That they may dwell in a place of their own. 2Sam. 7. in this use, a noun cannot follow own. 4. "He came to his own, and his own received him not," that is, his own nation or people; own being here used as a substitute, like many other adjectives.
OWN, v.t. from the adjective. 1. to have the legal or rightful title to; to have the exclusive right of possession and use. A free holder in the United states owns his farm. Men often own land or goods which are not in their possession. 2. to have the legal right to, without the exclusive right to use; as, a man owns the land in front of his farm to the middle of the highway. 3. to acknowledge to belong to; to avow or admit that the property belongs to. When you come, find me out and own me for your son. 4. to avow; to confess, as a fault, crime or other act; that is, to acknowledge that one has done the act; as, to own the faults of youth; to own our guilt. the man is charged with theft, but he has not owned it. 5. In general, to acknowledge; to confess; to avow; to admit to be true; not to deny; as, to own our weakness and frailty. Many own the gospel of salvation more from custom than conviction.'. Please also see the note for Acts 27:11 about the word owner.

Please see the note for Romans C13S2 about the word power. The functional definition for this word is: 'the faculty of doing or performing anything; the faculty of moving or of producing a change in something; ability or strength. Power might be physical, spiritual, emotional, moral, religious or of some other nature'. Please also see the note for John 5:41 about the phrase power of God. Please also see the notes for Romans C8S40 and Ephesians C6S8 about the phrase spiritual powers. Forms of this word are used, in this book, in: Acts 1:7; Acts 1:8; Acts 3:12; Acts 4:7; Acts 4:33; Acts 5:4; Acts 6:8; Acts 8:10; Acts 8:19; Acts 10:38; Acts 26:18.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'It. Ac 17:26; De 29:29; Da 2:21; Mt 24:36; Mr 13:32; Lu 21:24; Eph 1:10; 1Th 5:1-2; 1Ti 6:15; 2Ti 3:1 which. Mt 20:23; Mr 10:40 exp: Zec 14:7. General references. exp: Mt 24:36; Mr 13:4.'.

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C1-S5 (Verse 8) What they will get instead of answers and why.

Equivalent Section: What they will get instead of answers.

But ye shall receive power,
after that the Holy Ghost is come upon you:.

Equivalent Section: Why they will receive this power.

and ye shall be witnesses unto me both in Jerusalem,
and in all Judaea,
and in Samaria,
and unto the uttermost part of the earth.

Our sentence is the primary command from God to all saved. Our Second Equivalent Section tells us exactly why God saves us and gives us spiritual gifts and spiritual power. If we are not going to obey this command then God has exactly no reason to save us. He already kicked Satan and not third of the angels out of Heaven and created the lake of fire as a place to punish them for rebellion. Only very foolish people believe that God is so desperate to save people that He will fill His home with rebellious people.

Our sentence is part of the 'Great Commission'. Please also see the Messages called Go Ye, Great Commission, Teaching the Great Commission, Labourers for the Harvest and Pray for Missionaries and Supporting Missionaries about this sentence. Please also see the references from the Treasury of Scripture Knowledge, below, about doing the 'Great Commission'.

We read about God's promise in: Psalms 22:27; Psalms 98:3; Isaiah 32:15; Isaiah 42:10; Isaiah 44:3-4; Isaiah 49:6; Isaiah 52:10; Isaiah 59:20-21; Isaiah 66:19; Jeremiah 16:19; Joel 2:28-32; Micah 3:8; Zechariah 4:6.

Please see the notes for Romans C14S1; 1Corinthians C15S1 and Colossians C2-S4 about the word receive. The functional definition for this word is: 'To take, as a thing offered or sent; to accept'. In addition, please see the note for Matthew 10:41, which explains that in order to truly receive a person, we must receive their character as our own.

Please see the note for Hebrews 11:4 about the word witness. The functional definition for this word is: 'someone who is qualified to testify in court and is available to do so if the court requests'. In addition, we have the definition, as it applies to the Bible, of: 'Basically, if the Bible literally says something in at least two places, that is a law that will be enforced by the court of God and is something that all must accept and obey'. Please also see the notes for John 8:17; 2Corinthians 13:1 and Colossians C3S13 about the phrase witnesses, two or the. Please also see the note for John 5:1 about the phrase witnesses given by Jesus to show that He is God.

Please see the note for John 7:3 about the words Jewry / Judaea / Judea / Judah. The Morrish Bible Dictionary defines this word as: 'This name occurs in Ezr 5:8 for the territory of Judah; in Da 5:13 the same is called JEWRY. In the N.T. the name at times refers to a much larger district, including all south of about 32 5' N with the plain on the west border of the land to mount Carmel as generally shown on N.T. maps. the land was thus divided by Rome, with Samaria in the centre, and Galilee in the north. In Lu 3:1 Judaea embraces the above and Samaria; but in other passages a smaller area than the above is implied. Ac 12:19 speaks of Herod going down from Judaea to Caesarea, whereas Caesarea would be part of the Judaea of the Romans. Paul, in Ga 1:22; 1Th 2:14, speaks of the 'churches of Judaea' which would seem to embrace the whole of Palestine. the context will almost always show the extent of the district intended. It is called JEWRY in Lu 23:5; Joh 7:1.'. the functional definition is: 'The area of land generally associated with the Southern Kingdom and religious control by Jewish rulers but which varies in size from one reference to another'.

Please see the note for John 4:4 about the word Samaria. The functional definition for this word is: 'THE DISTRICT OF SAMARIA is often alluded to in the N.T. It occupied about the same territory as that of Ephraim and Manasseh's portion in the west. It had the district of Galilee on the north, and Judaea on the south. Lu 17:11; Joh 4:4; Ac 1:8; 8:1-14; 9:31; 15:3'. Please also see the note for Matthew 10:5-6 about the word Samaritan. Forms of this word are used, in this book, in: Acts 1:8; Acts 8:1; Acts 8:5; Acts 8:9; Acts 8:14; Acts 8:25; Acts 9:31; Acts 15:3.

Please see the note for Matthew 5:26 about the word uttermost. Webster's 1828 defines this word as: 'utter and most. Extreme; being in the furthest, greatest or highest degree; as the uttermost extent or end; the uttermost distress.
UT'TERMOST, n. the greatest. the uttermost we can do is to be patient. to the uttermost, in the most extensive degree; fully. Heb. 8'.

Please see the notes for 2Corinthians 5:1 and Philippians 2:9-11 about the word earth. The functional definition for this word is: 'All of this physical world including the influence it has on us. At times, the application o0f this word, will focus on only part of the whole'. Please also see the note for Luke 21:10-11 about the word earthquake. Please also see the note for 2Corinthians 4:7 about the word earthen. Please also see the note for 2Corinthians 5:1 about the word earthly. Please also see the note for Revelation 10:11-LJC about the phrase kings of the earth.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ye shall. Ac 2:1-4; 6:8; 8:19; Mic 3:8; Zec 4:6; Lu 10:19; Re 11:3-6 power, etc. or, the power of the Holy Ghost coming upon you. Lu 1:35; 24:49; Ro 15:19 and ye. Ac 1:22; 2:32; 3:15; 4:33; 5:32; 10:39-41; 13:31; 22:15; Mt 28:19; Mr 16:15; Lu 24:46-49; Joh 15:27 in Samaria. Ac 8:5-25 unto. Ps 22:27; 98:3; Isa 42:10; 49:6; 52:10; 66:19; Jer 16:19; Mt 24:14; Ro 10:18; 15:19 General references. exp: Pr 8:1; Eze 3:4; Lu 24:48.'.

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C1-S6 (Verse 9) the Ascension.

First Step: Lord Jesus Christ ascended when He finished speakings.

And when he had spoken these things,
while they beheld,
he was taken up;.

Second Step: Lord Jesus Christ disappeared.

and a cloud received him out of their sight.

This was something that they had never seen before. Our next sentence says that they stayed watching even after there was nothing left to see, which is a natural reaction when we see something so unusual. This ended His Earthly ministry as Jesus. When He returns for the 'Rapture' it will be as Lord Jesus and when He returns to rule and reign it will be as Lord Jesus Christ.

The word beheld is the past-tense form of the word behold. Please see the note for Colossians C2S3 about the word behold. Webster's 1828 Dictionary defines this word as: 'to fix the eyes upon; to see with attention; to observe with care. Behold the lamb of God which taketh away the sin of the world. John 1. 2. In a less intensive sense, to look upon; to see. When he beheld the serpent of brass, he lived. Num. 21. BEHO'LD, v.i. to look; to direct the eyes to an object. And I beheld, and lo, in the midst of the throne, a lambdas it had been slain. Rev.5. 1. to fix the attention upon an object; to attend; to direct or fix the mind. Behold, I stand at the door and knock. Rev.3.word is much used in this manner for exciting attention, or admiration. It is in the imperative mode, expressing command, or exhortation; and by no means a mere exclamation.' Please also see the note for 2:18-19 about the word holding'.

Please see the note for Luke 9:34 about the word cloud. The functional definition for this word is: '"A covering," because clouds cover the sky. The word is used as a symbol of the Divine presence'.

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C1-S7 (Verse 10-11) God sent angels.

First Step: What happened while they were stunned.

And while they looked stedfastly toward heaven as he went up,
behold,
two men stood by them in white apparel;.

Second Step: Message to wake up and do as they were told.

Which also said,
Ye men of Galilee,
why stand ye gazing up into heaven?.

The Lord Jesus Christ had told them repeatedly that He would return to Heaven. (Please see the Section called Appearances of Jesus Christ After the Resurrection, in Doctrinal Study called Gospel Time Sequences, and the Section called Prophecies in the Significant Gospel Events Study, and the Section called Prophecies Fulfilled in the Significant New Testament Events Study about this event.)

Even though they had been warned, they were still amazed and stunned to witness the fulfillment of prophecy. God sent His angels to wake them up and to tell them to do as they had been told.

Please see the note for Philippians 2:4 about the word look. The functional definition for this word is: 'To direct the eye towards an object, with the intention of seeing it'. Please also see the note for Galatians C6S6 about the phrase LORD looketh on the heart.

Please see the note for 1Corinthians C15S54 about the word stedfast. Webster's 1828 dictionary defines this word is: 'stead and fast. 1. Fast fixed; firm; firmly fixed or established; as the stedfast globe of earth. 2. Constant; firm; resolute; not fickle or wavering. Abide stedfast to thy neighbor in the time of his trouble. Him resist, sted fast in the faith. 1 Peter 5. 3. Steady; as stedfast sight'. Please also see the note for Galatians C5S1 about the phrase stand fast. Forms of this word are used, in this book, in: Acts 1:10; Acts 2:42; Acts 6:15; Acts 7:55; Acts 14:9.

Please see the note for Philippians 2:9-11 about the word heaven. Easton's Bible Dictionary defines this word as: '(1.) Definitions. the phrase "heaven and earth" is used to indicate the whole universe (Ge 1:1; Jer 23:24; Ac 17:24). According to the Jewish notion there were three heavens, (a) the firmament, as "fowls of the heaven" (Ge 2:19; 7:3,23; Ps 8:8, etc.), "the eagles of heaven" (La 4:19), etc. (b) the starry heavens (De 17:3; Jer 8:2; Mt 24:29). (c) "The heaven of heavens," or "the third heaven" (De 10:14; 1Ki 8:27; Ps 115:16; 148:4; 2Co 12:2). (2.) Meaning of words in the original, (a) the usual Hebrew word for "heavens" is shamayim, a plural form meaning "heights," "elevations" (Ge 1:1; 2:1). (b) the Hebrew word marom is also used (Ps 68:18; 93:4; 102:19, etc.) as equivalent to shamayim, "high places," "heights." (c) Heb galgal, literally a "wheel," is rendered "heaven" in Ps 77:18 (R.V., "whirlwind"). (d) Heb shahak, rendered "sky" (De 33:26; Job 37:18; Ps 18:11), plural "clouds" (Job 35:5; 36:28; Ps 68:34, marg. "heavens"), means probably the firmament. (e) Heb rakia is closely connected with (d), and is rendered "firmamentum" in the Vulgate, whence our "firmament" (Ge 1:6; De 33:26, etc.), regarded as a solid expanse. (3.) Metaphorical meaning of term. Isa 14:13-14; "doors of heaven" (Ps 78:23); heaven "shut" (1Ki 8:35); "opened" (Eze 1:1). (See 1Ch 21:16.) (4.) Spiritual meaning. the place of the everlasting blessedness of the righteous; the abode of departed spirits. (a) Christ calls it his "Father's house" (Joh 14:2). (b) It is called "paradise" (Lu 23:43; 2Co 12:4; Re 2:7). (c) "The heavenly Jerusalem" (Ga 4:1; 6:18; Heb 12:22; Re 3:12). (d) the "kingdom of heaven" (Mt 25:1; Jas 2:5). (e) the "eternal kingdom" (2Pe 1:11). (f) the "eternal inheritance" (1Pe 1:4; Heb 9:15). (g) the "better country" (Heb 11:14,16). (h) the blessed are said to "sit down with Abraham, Isaac, and Jacob," and to be "in Abraham's bosom" (Lu 16:22; Mt 8:11); to "reign with Christ" (2Ti 2:12). In heaven the blessedness of the righteous consists in the possession of "life everlasting," "an eternal weight of glory" (2Co 4:17), an exemption from all sufferings for ever, a deliverance from all evils (2Co 5:1-2) and from the society of the wicked (2Ti 4:18), bliss without termination, the "fulness of joy" for ever (Lu 20:36; 2Co 4:16,18; 1Pe 1:4; 5:10; 1Jo 3:2). the believer's heaven is not only a state of everlasting blessedness, but also a "place", a place "prepared" for them (Joh 14:2)'. Please also see the notes for Hebrews 12:2-LJC and Laying up Treasure in heaven about the phrase treasure in heaven. Please also see the note for 1Peter 1:2-LJC about the phrase heaven, things in. Please also see the note for Matthew 3:2 about the phrase kingdom of heaven.

Please see the note for Colossians C2S3 about the word behold. Webster's 1828 Dictionary defines this word as: 'to fix the eyes upon; to see with attention; to observe with care. Behold the lamb of God which taketh away the sin of the world. John 1. 2. In a less intensive sense, to look upon; to see. When he beheld the serpent of brass, he lived. Num. 21. BEHO'LD, v.i. to look; to direct the eyes to an object. And I beheld, and lo, in the midst of the throne, a lambdas it had been slain. Rev.5. 1. to fix the attention upon an object; to attend; to direct or fix the mind. Behold, I stand at the door and knock. Rev.3.word is much used in this manner for exciting attention, or admiration. It is in the imperative mode, expressing command, or exhortation; and by no means a mere exclamation.' Please also see the note for 2:18-19 about the word holding'.

The word stood is the past-tense form of the word stand. Please see the notes for Romans C14S5 and 1Corinthians C15S1 about the word stand. The functional definition for this word is: 'to be upon the feet, as an animal; not to sit, kneel or lie'. Please also see the note for Philippians 1:18 about the word notwithstanding. Please also see the note for 1Corinthians C14S2 about the word understand. Please also see the note for Galatians C5S1 about the phrase stand fast.

Please see the note for Matthew 5:36 about the word white. Easton's Bible Dictionary defines this word as: 'a symbol of purity (2Ch 5:12; Ps 51:7; Isa 1:18; Re 3:18; 7:14). Our Lord, at his transfiguration, appeared in raiment "white as the light" (Mt 17:2, etc.)'.

Please see the note for Luke 7:25 about the word apparel. Easton's Bible Dictionary defines this word as: 'clothing'. Forms of this word are used, in this book, in: Acts 1:10; Acts 12:21; Acts 20:33.

Please see the note for John 1:43 about the word Galilee. The functional definition for this word is: 'Fausset's Bible Dictionary defines this word as: 'Galilee from galil. "A circle" or "circuit" around Kedesh Naphtali, in which lay the 20 towns given by Solomon to Hiram, king of Tyre, in payment for his having conveyed timber from Lebanon to Jerusalem (Jos 20:7; 1Ki 9:11). the northern part of Naphtali (which lay N. of Zebulun) was inhabited by a mixed race of Jews and Gentiles of the bordering Phoenician race (Jg 1:30; 1Ki 9:11). Tiglath Pileser carried away captive its Israelite population to Assyria; then Esarhaddon colonized it with pagan (2Ki 15:29; 17:24; Ezr 4:2,10). Hence called (Isa 9:1) "Galilee of the nations," or "Gentiles" (Mt 4:13,15-16). During and after the captivity the Gentile element became the preponderating population, and spread widely; and the province included in our Lord's days all the ancient Issachar, Zebulun, Asher, and Naphtali'. (The note at the link has more information about this place.) forms of this word are used, in this book, in: Acts 1:11; Acts 5:37; Acts 9:31; Acts 10:37; Acts 13:31.

We find forms of the words gaze / gazing in: Exodus 19:21; Acts 1:11. Webster's 1828 defines this word as: '.i. Gr. to be astonished, and Heb. to see or look, that is, to fix the eye or to reach with the eye. Tofix the eyes and look steadily and earnestly; to look with eagerness or curiosity; as in admiration, astonishment, or in study. A lover's eyes will gaze an eagle blind. Ye men of Galilee, why stand ye gazing up into heaven? Acts.1.
GAZE, v.t. to view with fixed attention. And gazed awhile the ample sky. It is little used as a transitive verb.
GAZE, n. A fixed look; a look of eagerness, wonder or admiration; a continued look of attention. With secret gaze, Or open admiration, him behold-- 1. the object gazed on; that which causes one to gaze. Made of my enemies the scorn and gaze.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Ac 1:2; Ps 68:18; Mr 16:19; Lu 24:50-51; Joh 6:62; Eph 4:8-12 exp: Mt 9:15; Lu 5:35. a cloud. Ex 19:9; 34:5; Isa 19:1; Da 7:13; Lu 21:27; Re 1:7; 11:12; 14:4 exp: Mr 9:7. General references. exp: Joh 6:62
while. 2Ki 2:11-12 two. Ac 10:3,30; Da 7:9; Mt 17:2; 28:3; Mr 16:5; Lu 24:4; Joh 20:12; Re 3:4; 7:14
'.

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C1-S8 (Verse 11) the message from the angels.

This same Jesus,
which is taken up from you into heaven,
shall so come in like manner as ye have seen him go into heaven.

In the message from the angels, we are told: This same Jesus, which means: 'This same physical man'. However, we know that He is coming back in the power and authority of the Lord God. Therefore, He will be more than 'just a physical man', as He has demonstrated since His resurrection.

Here, they are promised His return to rule and reign. Please see the Section called Prophecies in the Significant Gospel Events Study, and the subsection called 'Return of Christ - Second coming', for other references to this prophecy.

Please see the note for 1Peter C1S4 about the word manner (singular). Webster's 1828 dictionary defines this word is: 'form; method; way of performing or executing. Find thou the manner, and the means prepare. 2. Custom; habitual practice. Show them the manner of the king that shall reign over them. this will be the manner of the king. 1 Sam.8. Paul, as his manner was--Acts 17. 3. Sort; kind. Ye tithe mint and rue, and all manner of herbs. Luke 11. they shall say all manner of evil against you falsely--Matt.5. in this application, manner has the sense of a plural word; all sorts or kinds. 4. Certain degree or measure. It is in a manner done already. the bread is in a manner common. 1 Sam.21. this use may also be sometimes defined by sort or fashion; as we say, a thing is done after a sort or fashion, that is, not well, fully or perfectly. Augustinus does in a manner confess the charge. 5. Mien; cast of look; mode. Air and manner are more expressive than words. 6. Peculiar way or carriage; distinct mode. It can hardly be imagined how great a difference was in the humor, disposition and manner of the army under Essex and that under Waller. A man's company may be known by his manner of expressing himself. 7. Way; mode; of things. the temptations of prosperity insinuate themselves after a gentle, but very powerful manner. 8. Way of service or worship. the nations which thou hast removed and placed in the cities of Samaria, know not the manner of the god of the land--2 Kings 7. 9. In painting, the particular habit of a painter in managing colors, lights and shades'. Forms of this word are used, in this book, in: Ac 1:11; Acts 10:12; Acts 15:1; Acts 15:23; Acts 17:2; Acts 20:18; Acts 22:3; Acts 23:25; Acts 25:16; Acts 25:20; Acts 26:4.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Ye men. Ac 2:7; 13:31; Mr 14:70 why. Ac 3:12; Lu 24:5 shall. Da 7:13-14; Mt 24:30; 25:31; Mr 13:26; Lu 21:27; Joh 14:3; 1Th 1:10; 4:16; 2Th 1:7-10; Re 1:7 General references. exp: Mr 13:26.'.

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C1-S9 (Verse 12) their response to the Ascension.

Then returned they unto Jerusalem from the mount called Olivet,
which is from Jerusalem a sabbath day's journey.

Our sentence tells us how far from Jerusalem the were (a sabbath day's journey). According to the internet it is: 'a distance of 2000 cubits that under rabbinic law a Jew might travel on the sabbath from the walled limits of a town or city. Also, it is somewhat similar to the Egyp. unit of 1000 double steps, which served as the limit of travel on the sabbath'.

The distance, to the best of my knowledge, is only important in that they did not break any law. The important message of our sentence is that they returned they unto Jerusalem after (then) the angels told them the message of our prior sentence. And, the context of the chapter, tells us that there were more than the eleven disciples in the upper room when they were given God's Holy Ghost. We were also told earlier, in this chapter, that Lord Jesus Christ told them to wait for the promise of the Father. However, Peter did not do that and, as a result, we have people claiming to be apostles who do not fulfill the Biblical requirement to have that position. The point being, we can cause problems further in time when we do not obey a command to wait.

We find forms of the word return occurring 459 times in 427 verses of the Bible and in 46 verses of the New Testament and, in our book, in: Acts 1:12; Acts 5:22; Acts 8:25; Acts 8:28; Acts 12:25; Acts 13:13; Acts 13:34; Acts 14:21; Acts 15:16; Acts 18:21; Acts 20:3; Acts 21:6; Acts 23:32. Webster's 1828 defines this word as: 'v.i. L. torno. 1. to come or go back to the same place. the gentleman goes from the country to London and returns, or the citizen of London rides into the country and returns. the blood propelled from the heart, passes through the arteries to the extremities of the body, and returns through the veins. Some servants are good to go on errands, but not good to return. 2. to come to the same state; as, to return from bondage to a state of freedom. 3. to answer. He said, and thus the queen of heaven return'd. 4. to come again; to revisit. Thou to mankind be good and friendly still, and oft return. 5. to appear or begin again after a periodical revolution. With the year seasons return, but not to me returns day - 6. to show fresh signs of mercy. Return, O Lord, deliver my soul. Ps. 6. Toreturn to God, to return from wickedness, to repent of sin or wandering from duty'. Please also see the note for Matthew 17:1 about the phrase Jesus Christ will return in glory.

Please also see the note for John 6:3 about the word mountain. Webster's 1828 dictionary defines this word as: 'A large mass of earth and rock, rising above the common level of the earth or adjacent land, but of no definite altitude. We apply mountain to the largest eminences on the globe; but sometimes the word is used for a large hill. In general, mountain denotes an elevation higher and larger than a hill; as the Altaic mountains in Asia, the Alps in Switzerland, the Andes in South America,the Allegheny mountains in Virginia, the Catskill in New York, the White mountains in New Hampshire, and the Green mountains in Vermont. the word is applied to a single elevation, or to an extended range'. Please also see the note for John 8:1 about the phrases Mount of Olives / Mount of Olivet. The functional definition for this word is: 'The mountain range on the east of Jerusalem, separated from the city by the Kidron valley. It doubtless derived its name from the olive-trees that grew on it'. Please also see the note for Matthew 17:1-LJC about the phrase Mount of Transfiguration.

Please see the note for 1Corinthians C1S3 about the word call. That note has links to notes in every New Testament book where there are links to every place where the particular book uses this word. The functional definition is: 'To command another to help or to cry for help, hence to pray (Ge 4:26)'. Please also see the note for Romans 10:13; 2Thessalonians 3:1-LJC; Ephesians 5:8-LJC and 1John 4:14-LJC about the phrase call upon the Lord. The note for Romans 10:13 has links to every place in the Bible where we find the words call and Lord used together, along with a small note on each reference. We find this word, in this book, in: Acts 1:12; Acts 1:19; Acts 1:23; Acts 2:21; Acts 2:39; Acts 3:2; Acts 3:11; Acts 4:18; Acts 5:21; Acts 5:40; Acts 6:2; Acts 6:9; Acts 7:14; Acts 7:59; Acts 8:9; Acts 9:11; Acts 9:14; Acts 9:21; Acts 9:36; Acts 9:41; Acts 10:1; Acts 10:5; Acts 10:7; Acts 10:15; Acts 10:18; Acts 10:23; Acts 10:24; Acts 10:28; Acts 10:32; Acts 11:9; Acts 11:13; Acts 11:26; Acts 13:1; Acts 13:2; Acts 13:7; Acts 13:9; Acts 14:12; Acts 15:17; Acts 16:10; Acts 16:29; Acts 19:13; Acts 19:25; Acts 19:40; Acts 20:1; Acts 20:17; Acts 22:16; Acts 23:6; Acts 23:17; Acts 23:18; Acts 23:23; Acts 24:2; Acts 24:14; Acts 24:21; Acts 24:25; Acts 27:8; Acts 27:14; Acts 27:16; Acts 28:1; Acts 28:17; Acts 28:20.

Please see the notes for Matthew 12:8-LJC and Colossians 2:16-17 about the word sabbath. The functional definition is: 'a day to rest from our work and fellowship with God'. Please also see the note for Matthew 12:8-LJC about how Jesus dealt with the sabbath in the Gospels. That note has links to several places in the Gospels where Jesus did things on the sabbath day which went against the religious rules of the Jews. That sentence, in Matthew, tells us For the Son of man is Lord even of the sabbath day, which means that He was the one to determine what could or could not be done on the sabbath day. The religious leaders did not have that right. In addition, Mark 2:27-28 tells us: And he said unto them, the sabbath was made for man, and not man for the sabbath: therefore the Son of man is Lord also of the sabbath.. Further, Mark 2:27-28 tells us: And he said unto them, the sabbath was made for man, and not man for the sabbath: therefore the Son of man is Lord also of the sabbath.. Please also see the Luke 5 Summary for a note on the doctrinal dispute over the sabbath which occurred between Jesus and the Jewish religious leaders. Forms of this word are used, in this book, in: Acts 1:12; Acts 13:14; Acts 13:27; Acts 13:42; Acts 13:44; Acts 15:21; Acts 16:13; Acts 17:2; Acts 18:4.

Please see the note for Titus 2:13 about the word journey. Easton's Bible Dictionary defines this word as: '(1.) A day's journey in the East is from 16 to 20 miles (Nu 11:31). (2.) A sabbath-day's journey is 2,000 paces or yards from the city walls (Ac 1:12). According to Jewish tradition, it was the distance one might travel without violating the law of Ex 16:29. (See sabbath.)'. Forms of this word are used, in this book, in: Acts 1:12; Acts 9:3; Acts 9:7; Acts 10:9; Acts 22:6; Acts 26:13.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'from. Zec 14:4; Mt 21:1; 24:3; 26:30; Lu 21:37; 24:52 a sabbath. Lu 24:50; Joh 11:18'.

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C1-S10 (Verse 13) they stayed in the upper room.

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.

Our sentence names the eleven and our next sentence tells us that there were others there also. In addition, our next sentence tells us the main thing that they were doing as they waited.

The word abode is the past-tense form of the word abide. Please see the note for 1Corinthians C7S9 about the word abide. The functional definition for this word is: 'to be; to continue; to be; to dwell, rest, continue, stand firm, or be stationary for anytime indefinitely'. Forms of this word are used, in this book, in: Acts 1:13; Acts 12:19; Acts 14:3; Acts 14:28; Acts 15:34; Acts 16:12; Acts 16:15; Acts 17:14; Acts 18:3; Acts 20:3; Acts 20:6; Acts 20:23; Acts 21:7; Acts 21:8; Acts 27:31.

Please see the note for Mark 12:38-40 about the word room. The functional definition for this word is: 'Often used for "a place at table" or "a place at the gathering", but also used for an enclosed space within a building'.

Please see the note for 2Peter 1:1 about Simon. There are several men with this nameans that note tells the difference in them. The functional definition for this word is: 'the name of Peter when he was being spiritual'. Forms of this word are used, in this book, in: Acts 1:13; Acts 8:9; Acts 8:13; Acts 8:18; Acts 8:24; Acts 9:43; Acts 10:5-6; Acts 10:17-18; Acts 10:32; Acts 11:13.

Please see the notes for 1Corinthians C6S10 and Galatians C1-S1 about the word brother. The functional definition for this word is: 'A human male born of the same father and mother'. Please also see the note for Romans C12S8 about the word brotherly. Forms of this word are used, in this book, in: Acts 1:13; Acts 9:17; Acts 12:2; Acts 21:20; Acts 22:13. Please also see the note for Matthew 1:2 about the word brethren.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'an. Ac 9:37-39; 20:8; Mr 14:15; Lu 22:12 Peter. Ac 2:14,38; 3:1-10; 4:13,19; 8:14-25; 9:32-43; 10:9-33; 12:2-3; 15:7-11; Mt 4:18-22; 10:2-4; Mr 3:16-18; 5:37; 9:2; 14:33; Lu 6:13-16; Joh 1:40-42; 13:23-25; 18:17,25-27; 21:15-24; 1Jo 1-5; 2Jo 1:1-13; 3Jo 1:1-14; Re 1:1-3 Philip. Joh 1:43-46; 6:5-7; 12:21-22; 14:8-9 exp: Lu 6:14. Thomas. Joh 11:16; 20:26-29; 21:2 exp: Mr 3:18. Matthew. Mt 9:9; Mr 2:14; Lu 5:27-29 Levi. exp: Mt 10:3. James. Ac 12:17; 15:13; 1Co 15:7; Ga 1:19; 2:9; Jas 1:1 exp: Mt 10:3; Mr 1:19. Alphaeus. Mr 2:14; 3:18 exp: Lu 6:15. Simon. Mt 10:4; Mr 3:18 Canaanite. Lu 6:15 exp: Mt 10:2; Mr 1:16; 6:3; Lu 6:14. Judas. Mt 10:3 Lebbaeus whose surname was thaddaeus. Mr 3:18 thaddaeus. Jude 1:1 exp: Joh 14:22'.

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C1-S11 (Verse 14) What they did in the upper room.

These all continued with one accord in prayer and supplication,
with the women,
and Mary the mother of Jesus,
and with his brethren.

On the cross, Jesus had told His mother to go live with John. Therefore, she was there as a believer and since John was also there. As for his brethren, none of them believed before the resurrection but it was pretty hard for them to not believe when the resurrected Jesus showed up and confronted them. As far as I know, they were the only lost people who saw the resurrected Jesus. And, they were there as believers.

The phrase with one accord means that they were in unity in their prayer and their seeking direction from God. In addition, the word supplication means that they were praying for others. They were probably praying for lost relatives and friends.

Please see the note for Philippians 1:25-26 about the word continue. The functional definition for this word is: 'keep doing what they were doing before. The dictionary does not make the distinction between the words continue and continueth. Webster's 1828 actually gives the Biblical definition of continueth for the word continue. In the Bible, the word continue is used for when the action stopped at some point and uses the word continueth for when the action does not stop in this life'. Please also see the note for James 1:25 about the word continueth. Please also see the note for 1Corinthians 7:5 about the word incontinent. Forms of this word are used, in this book, in: Acts 1:14; Acts 2:42; Acts 6:4; Acts 8:13; Acts 10:7; Acts 12:16; Acts 13:43; Acts 14:22; Acts 15:35; Acts 18:11; Acts 19:10; Acts 20:7; Acts 26:22; Acts 27:33.

Please see the note for Philippians 2:1 about the word accord. The functional definition for this word is: 'Agreeing; harmonizing when two notes are in a music chord, they move together, up or down, to the next note''. Please also see the note for Psalms 119:23 about the phrase according to works.

Please see the notes for Romans C15S25 and 2Corinthians C1S6 about the word pray. The functional definition for this word is: 'talking to God'. Please also see the Doctrinal Study called Pray for links to papers on prayer.

Please see the notes for Ephesians 6:18 and Philippians 4:6 about the word supplication. The functional definition for this word is: 'Entreaty; humble and earnest prayer in worship''.

Please see the note for Galatians C4-S2 about the words woman / women. The Morrish Bible Dictionary defines this word as: 'It is evident from scripture that women were anciently held in much more honour and esteem in Eastern countries than they are now. Solomon, speaking of women, said that such as his soul sought for he did not find one in a thousand. Ec 7:28. this tells of fallen human nature; but the true thought of woman is that she is the glory of the man, his true helpmeet. this is fulfilled in the relationship of the church to Christ.
In the N.T. the true place of the woman in subjection to the man is plainly stated, as indicated in creation; and in the assembly the woman is to be silent, and not to teach. Her bearing and deportment are expressive of what she learns as taught of Christ. 1Co 11:3-15; 14:34-35; 1Ti 2:11. 12. Nevertheless women were greatly honoured in ministering to the Lord, and are accredited as helping on the work of the Lord in the gospel and among the saints. Lu 8:2-3; 23:27,55-56; Ro 16:1,3,6; Php 4:2-3; 2Jo 1:10'. Forms of this word are used, in this book, in: Acts 1:14; Acts 5:14; Acts 8:3; Acts 8:12; Acts 9:2; Acts 9:36; Acts 13:50; Acts 16:1; Acts 16:13; Acts 16:14; Acts 17:4; Acts 17:12; Acts 17:34; Acts 22:4.

Please see the note for Mark 1:30 about the word mother. The Morrish Bible Dictionary defines this word as: 'The law commanded that honour was to be paid to a mother as well as to a father. In nearly all cases the mothers of the kings of Israel are mentioned as well as the fathers. the wise woman who appealed to Joab as 'a mother in Israel,' was at once listened to. 2Sa 20:19. A mother has naturally great influence over her children, whether for good or evil, as Jochebed the mother of Moses, and Jezebel the mother of Athaliah. the children of the virtuous woman arise and call her blessed. Pr 31:28. Timothy had a faithful mother and grandmother. 2Ti 1:5. there are also 'mothers' in the church, who have the Lord's interests at heart in the welfare of the saints, as Paul called the mother of Rufus his own mother also. Ro 16:13'. Forms of this word are used, in this book, in: Acts 1:14; Acts 3:2; Acts 12:12; Acts 14:8.

Please see the note for Matthew 1:2 about the word brethren. The functional definition for this word is: 'Spiritually used for God's people: the Jews and the people are saved, baptized and active members of the church'. Forms of this word are used, in this book, in: Acts 1:14; Acts 1:16; Acts 2:29; Acts 2:37; Acts 3:17; Acts 3:22; Acts 6:3; Acts 7:2; Acts 7:13; Acts 7:23; Acts 7:25; Acts 7:26; Acts 7:37; Acts 9:30; Acts 10:23; Acts 11:1; Acts 11:12;Acts 11:29; Acts 12:17; Acts 13:15; Acts 13:26; Acts 13:38; Acts 14:2; Acts 15:1; Acts 15:3; Acts 15:7; Acts 15:13; Acts 15:22-23; Acts 15:32; Acts 15:33; Acts 15:36; Acts 15:; Acts 15:40; Acts 16:40; Acts 16:2; Acts 17:6; Acts 17:10; Acts 17:14; Acts 18:18; Acts 18:27; Acts 20:32; Acts 21:7; Acts 21:17; Acts 22:1; Acts 22:5; Acts 23:1; Acts 23:5; Acts 28:14; Acts 28:15; Acts 28:17; Acts 28:21.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'all. Ac 2:1,42,46; 4:24-31; 6:4; Mt 18:19-20; 21:22; Lu 11:13; 18:1; 24:53; Eph 6:18 with the. Mt 27:55; Mr 15:40; 16:1; Lu 8:2-3; 23:49,55; 24:10; Joh 19:25 Mary. Joh 19:25-26 with his. Mt 13:55-56; Mr 3:31-35'.

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C1-S12 (Verse 15-16) Peter does not wait as commanded.

Peter initiated this action that all of the disciples went along with.

And in those days Peter stood up in the midst of the disciples,
and said,
(See Below),
Men and brethren,
This scripture must needs have been fulfilled,
which the Holy Ghost by the mouth of David spake before concerning Judas,
which was guide to them that took Jesus .

The included section tells us how many disciples there were which shows us that there were more disciples than apostles and that these are different.

(the number of names together were about an hundred and twenty).

This sentence is the start of Peter's speech that led people to chose a replacement for Judas Iscariot, which they had no right to do and which God ignored. The remainder of this chapter is reporting the incident started in this sentence. Peter initiated the action of trying to do what only the Lord has the right to do but all of the other disciples went along with him. They had been told to wait and this action does not fit within the meaning of that word. However, God did not punish them but extended mercy to their action.

Here we read that Peter said; This scripture must needs have been fulfilled. This was true. However, it is God's job to fulfill scripture and men are involved only as God chooses to use them. Men do not decide to fulfill scripture. Scripture comes from the word of God. Therefore, it is God's job to fulfill scripture.

They surely did not understand the long-term consequences of their action. There is confusion about the position of apostle, and part of that confusion is due to this action by the early church before they had God's indwelling Holy Spirit to guide them. God's actual choice to replace Judas Iscariot was Paul and he was still fiercely opposed to the church at that time.

What we learn from this incident is that there are considerations which we are not aware of. Therefore, in order to avoid causing future problems, we need to get guidance from God's Holy Spirit before we take action. And, this is especially true for a ministry or for a family.

Please see the note for Galatians C2-S6 about Peter. The functional definition for this word is: 'pebble or little rock. Also, the head apostle and example of Christ'. Please also see the first half of the book called SbS-Preacher Missionaries about how God used Peter to show us how He trains a pastor / missionary. Please also see the first half of the book called SbS-Preacher Missionaries about how God used Peter to show us how He trains a pastor / missionary.

Please see the note for John 20:19 about the word midst. The functional definition for this word is: 'Webster's 1828 defines this word as: 'The middle. there is nothing said or done in the midst of the play, which might not have been placed in the beginning. the phrase, in the midst, often signifies involved in, surrounded or overwhelmed by, or in the thickest part, or in the depths of; as in the midst of afflictions, troubles or cares; in the midst of our contemplations; in the midst of the battle; in the midst of pagan darkness and error; in the midst of Gospel light; in the midst of the ocean; in the midst of civil dissensions. From the midst, from the middle, or from among. Deut.18.
MIDST, adv. In the middle. On earth, join all ye creatures to extol Him first, Him last, Him midst, and without end'. Forms of this word are used, in this book, in: Acts 1:15; Acts 1:18; Acts 2:22; Acts 4:7; Acts 17:22; Acts 27:21.

Please see the note for John 1:35-36 about the word disciple. Easton's Bible Dictionary defines this word as: 'a scholar, sometimes applied to the followers of John the Baptist (Mt 9:14), and of the Pharisees (Mt 22:16), but principally to the followers of Christ. A disciple of Christ is one who (1) believes his doctrine, (2) rests on his sacrifice, (3) imbibes his spirit, and (4) imitates his example (Mt 10:24; Lu 14:26-27,33; Joh 6:69)'. Please also see the note for John 6:67 about the phrase twelve disciples / apostles.

Please see the notes for Romans C16S33; Galatians C3-S10 and 2Timothy C3S10 about the word scripture. The functional definition for this word is: 'the books of the Old and New Testament; the Bible. the word is used either in the singular or plural number, to denote the sacred writings or divine oracles, called sacred or holy, as proceeding from God and containing sacred doctrines and precepts'. Forms of this word are used, in this book, in: Ac 1:16; Acts 8:32; Acts 8:35; Acts 17:2; Acts 17:11; Acts 18:24; Acts 18:28.

Please see the note for Philippians 4:19 about the word need. The functional definition for this word is: 'n. to be in want. the primary sense is to press. 1. Want; occasion for something; necessity; a state that requires supply or relief. It sometimes expresses urgent want; pressing exigency. What further need have we of witnesses? Matthew 26. 2. Want of the means of subsistence; poverty; indigence. I know how to abound and to suffer need. Philippians 4.'. Please also see the note for Romans C13S8 about the phrase must needs. Forms of this word are used, in this book, in: Acts 1:16; Acts 2:45; Acts 4:35; Acts 15:5; Acts 17:3; Acts 17:25; Acts 21:22.

Please see the note for Romans C15S11 about the word fulfill. The functional definition is: 'A tautological compound of full and fill. 1. to accomplish; to perform; to complete; to answer in execution or event what has been foretold or promised; as, to fulfill a prophecy or prediction; to fulfill a promise'. Please also see the Studies called Prophecies Fulfilled in the Gospels and Prophecies Fulfilled in the Epistles.

Please see the note for Luke 1:64 about the word mouth. The American Tract Society Dictionary defines this word as: 'Is sometimes used in Scripture for speaker, Ex 4:16; Jer 15:19. God spoke with Moses "mouth to mouth," Nu 12.8, that is, condescendingly and clearly. the law was to be "in the mouth" of the Hebrews, Ex 13:9, often rehearsed and talked of. "The rod of his mouth," Isa 11:4, and the sharp sword, Re 1:16, denote the power of Christ's word to convict, control, and judge; compare Isa 49:2; Heb 4:12. the Hebrew word for mouth is often translated "command," Ge 45:21; Job 39:27; Ec 8:2; and the unclean spirits out of the mouth of the dragon, Re 16:14, are the ready executors of his commands'. Forms of this word are used, in this book, in: Acts 1:16; Acts 3:18; Acts 3:21; Acts 4:25; Acts 8:32; Acts 8:35; Acts 10:34; Acts 11:8; Acts 15:7; Acts 15:27; Acts 18:14; Acts 22:14; Acts 23:2.

Please see the note for Luke 1:26-27 about the phrase house of David. This phrase refers to king David and all of his descendants including God's Christ. Please also see the note for Verses in the New Testament about the phrase 'son of David.

Please see the note for Romans 1:1 about the word concern. The functional definition for this word is: 'Pertaining to; regarding; having relation to'. Forms of this word are used, in this book, in: Acts 1:16; Acts 2:25; Acts 8:12; Acts 13:34; Acts 19:8; Acts 19:39; Acts 21:24; Acts 22:18; Acts 23:15; Acts 24:24; Acts 25:16; Acts 28:21; Acts 28:22; Acts 28:23; Acts 28:31.

Please see the note for John 12:4 about Judas Iscariot. The functional definition for this word is: 'One of the twelve disciples and the betrayer of Jesus'.

Please see the note for John 16:13 about the word guide. Webster's 1828 defines this word as: 'GUIDE, v.t. gide. 1. to lead or direct in a way; to conduct in a course or path; as, to guide an enemy or a traveler, who is not acquainted with the road or course. the meek will he guide in judgment. Ps.25. 2. to direct; to order. He will guide his affairs with discretion. Ps.112, 3. to influence; to give direction to. Men are guided by their interest, or supposed interest. 4. to instruct and direct. Let parents guide their children to virtue, dignity and happiness. 5. to direct; to regulate and manage; to superintend. I will that the younger women marry, bear children, and guide the house. 1 Tim.5.
GUIDE, n. 1. A person who leads or directs another in his way or course; a conductor. the army followed the guide. the traveler may be deceived by his guide. 2. One who directs another in his conduct or course of life. He will be our guide, even unto death. Ps.48. 3. A director; a regulator; that which leads or conducts. Experience is one of our best guides'.

Please see the note for Matthew 10:30 about the word number. The functional definition for this word is: 'Used to count things Also used symbolically in the Bible'. That note is extensive and includes 'Numbers are used as Symbols' from the Morrish Bible Dictionary. Be very careful about the use of this information. Much doctrinal error and division has been caused in God's church by preachers claiming that the symbolicl meaning of numbers provided the single interpretation of the word of God and that the symbolic meaning actually corrected the word of God. All symbolic meanings provide the many applications, must be understood within the context where they are found, and can vary from one application to another. Be careful to not use these symbol beyond their God-given purpose. Forms of this word are used, in this book, in: Acts 1:15; Acts 1:17; Acts 1:26; Acts 4:4; Acts 5:36; Acts 6:1; Acts 6:7; Acts 11:21; Acts 16:5.

Please see the notes for 1Corinthians C1S1 and Philippians 2:9-11 about the word name. The functional definition is: 'How a person or thing is identified. In the Bible, the power and authority which is associated with the name is always part of the message where this word is used'. Please see the note for 1Corinthians C1S4 about the phrase the name. That note has links to every place in the New Testament where the phrase in the name. occurs along with links to where similar phrases occur in the New Testament. Please see the note for 1Peter 4:14-LJC about the name of Christ. Please see the note for Luke 13:35 about the phrase name of the Lord. Please also see the Summary and verses documents about the use of this word for the Son of God. Please also see the note for Acts 1:23 about the word surname.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Peter. Ps 32:5-6; 51:9-13; Lu 22:32; Joh 21:15-17 names. Re 3:4; 11:13 (Gr) an. Ac 21:20 (Gr) Mt 13:31; Joh 14:12; 1Co 15:6
Men. Ac 2:29,37; 7:2; 13:15,26,38; 15:7,13; 22:1; 23:1,6; 28:17 this. Ac 2:23; 13:27-29; Mt 26:54,56; Joh 10:35; 12:38-40; 19:28-30,36 which the. Ac 2:30-31; 4:25-28; 28:25; 2Sa 23:2; Mr 12:36; Heb 3:7-8; 1Pe 1:11; 2Pe 2:21 spake. Ps 41:9; 55:12-15; Mt 26:47; Joh 13:18; 18:2-8 General references. exp: Mt 26:54; 1Ti 5:24.'.

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C1-S13 (Verse 17) Here's why the prior sentence is true.

First Step: Judas Iscariot was one of the twelve disciples chosen to be future apostles.

For he was numbered with us,.

Second Step: Judas had done everything that the other disciples did until he betrayed Jesus.

and had obtained part of this ministry.

Peter says much truth and quotes scripture properly and still leads the church into error. He was telling the church to do the job which the Father hath put in his own power. That is, he led them to believe it was enough to check scripture without also checking if it was their job or if the job belonged to another. This led to the church also insisting that their religious traditions corrected the doctrine revealed by God three times to this church. And, it also led to God destroying this church after using it to spread the Gospel to Gentiles. Pastors, in particular, need to be careful about going beyond the true limits of the ministry which God gives to them.

Please see the notes for Romans C15S11 and Galatians C5-S15 about the word fulfill. Webster's 1828 dictionary defines this word as: 'v.t. A tautological compound of full and fill. 1. to accomplish; to perform; to complete; to answer in execution or event what has been foretold or promised; as, to fulfill a prophecy or prediction; to fulfill a promise. 2. to accomplish what was intended; to answer a design by execution. Here nature seems fulfilled in all her ends. 3. to accomplish or perform what was desired; to answer any desire by compliance or gratification. He will fulfill the desire of them that fear him. Ps. 145. 4. to perform what is required; to answer a law by obedience. If ye fulfill the royal law according to the scripture, thou shalt love thy neighbor as thyself, ye do well. James 2. 5. to complete in time. Fulfill her week. Gen. 29. 6. In general, to accomplish; to complete; to carry into effect'. Please also see the note for Philippians 4:18 about the word full. Please also see the note for Colossians 2:9 about the word fullness. The functional definition for this word is: 'Replete; having within its limits all that it can contain'. Forms of this word are used, in this book, in: Acts 1:16; Acts 3:18; Acts 9:23; Acts 12:25; Acts 13:25; Acts 13:27; Acts 13:29; Acts 13:33; Acts 14:26.

Please see the note for Romans C11S33 about the word obtained. The functional definition for this word is: 'pp. Gained; procured; acquired'. Forms of this word are used, in this book, in: Acts 1:17; Acts 22:28; Acts 26:22; Acts 27:13.

Please see the notes for Proverbs 9 Study and Ephesians C4S7 about the word ministry. The functional definition for this word is: 'The God-given work to build the kingdom of God here on earth'. All of life is choices. The main purpose of a ministry for God is the help people understand the need to be wise and then help them to become wise. That starts with salvation but continues with sanctification. Then people had to learn how to make choices which will get theme the blessings of God. Forms of this word are used, in this book, in: Acts 1:17; Acts 1:25; Acts 6:4; Acts 12:25; Acts 20:24; Acts 21:19.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he. Mt 10:4; Mr 3:19; Lu 6:16; 22:47; Joh 6:70-71; 17:12 this. Ac 1:25; 12:25; 20:24; 21:19; 2Co 4:1; 5:18; Eph 4:11-12 General references. exp: 1Ti 5:24.'.

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C1-S14 (Verse 18) The immediate end results of the betrayal by Judas.

First Step: the money given to Judas for his betrayal was used to buy a field.

Now this man purchased a field with the reward of iniquity;.

Second Step: Judas committed suicide.

and falling headlong,
he burst asunder in the midst,
and all his bowels gushed out.

Judas messed up big time. Preachers claim that we have to forgive everyone of everything. But that's wrong. We are told to forgive all trespasses. God does not forgive the unrepentant, especially of felonies such as we read about here. Neither does God require His children to do what He refuses to do.

Matthew 27:5 says: And he cast down the pieces of silver in the temple, and departed, and went and hanged himself. Apparently, when his body was found and cut down, it fell headlong, he burst asunder in the midst, and all his bowels gushed out.

Please see the note for Ephesians 1:14 about the word purchase. The functional definition for this word is: 'In law, the act of obtaining or acquiring the title to lands and tenements by money, deed, gift or any means, except by descent'. Forms of this word are used, in this book, in: Acts 1:18; Acts 8:20; Acts 20:28.

Please see the note for Luke 15:15 about the word field. Fausset's Bible Dictionary defines this word as: 'Sadeh in Hebrew implies cultivated land (as field is derived from felling trees), but unenclosed; whereas the English "field" implies enclosure. In contrast to the adjoining wilderness (Ge 33:19; 36:35). the sadeh is contrasted with what is enclosed, as a vineyard (Nu 22:23-24) or a city (De 28:3,16). Unwalled villages were counted by the law as "the fields of the country" (Le 25:31). "Field" means the open country, apart from habitations, in Ge 25:27; 37:15. Stones marked off separate plots; to remove these landmarks entailed the curse (De 27:17). the lack of fences exposed the fields to straying cattle (Ex 22:5) or fire (2Sa 14:30).
Hence, the need of watchers, now named nator. the rye or spelled was placed "in its (the field's) border" (Isa 28:25). the wheat was put in the middle, the best and safest place, and the several other grains in their own place. the tallest and strongest grain outside formed a kind of fence. "A town in the country (field)" is a provincial town, as distinguished from the royal city (1Sa 27:5). "Fruitful field" is a distinct word, Carmel. (See CARMEL.) Another term, mareh, "meadows," is a naked treeless region (Jg 20:33); "the liers in wait came from the open plains of Gibeah"; not that their ambush was there, but the men of Benjamin had been previously enticed away from the city (Jg 20:31), so the liers in wait came to the city from the thus exposed plain'. forms of this word are used in this book only in this sentence and the next sentence.

Please see the note for 1Corinthians C9S26 about the word reward. Webster's 1828 dictionary defines this word is: 'n. 1. Recompense, or equivalent return for good done, for kindness, for services and the like. Rewards may consist of money, goods or any return of kindness or happiness. the laborer is worthy of his reward. 1Tim. 5. Great is your reward in Heaven. Matt. 5. Rewards and punishments presuppose moral agency, and something voluntarily done, well or ill; without which respect, though we may receive good, it is only a benefit and not a reward. 2. the fruit of men's labor or works. the dead know not anything, neither have they any more a reward. Eccles. 9. 3. A bribe; a gift to pervert justice. Deut. 27. 4. A sum of money offered for taking or detecting a criminal, or for recovery of anything lost. 5. Punishment; a just return of evil or suffering for wickedness. Only with thine eyes shalt thou behold and see the reward of the wicked. Ps. 91. 6. Return in human applause. Matt. 6. 7. Return in joy and comfort. Ps. 19'.

Please see the note for James 6:6 about the word iniquity. The functional definition for this word is: 'ongoing lifestyle sins'. Forms of this word are used, in this book, in: Acts 1:18; Acts 3:26; Acts 8:23.

Please see the note for 1Timothy 3:6 about the word fall. The functional definition for this word is: 'moving from a high position to a low position'. This word is often used symbolically for the spiritual meaning which is: 'apostasy: unexpectedly moving from a high spiritual position to a low spiritual position'. Forms of this word are used, in this book, in: Acts 1:18; Acts 8:16; Acts 15:16; Acts 26:14 Acts 27:17; Acts 27:29; Acts 27:32; Acts 27:34; Acts 27:41; Acts 28:6.

Please see the note for Mark 5:2-4 about the word asunder. Webster's 1828 defines this word as: 'Apart; into parts; separately; in a divided state. the Lord hath cut asunder the cords of the wicked. Ps. 129'.

Please see the note for Philippians 1:8 about the word bowels. The functional definition for this word is: 'The soft organs of the body. This word is used, symbolically, for the center of the emotions'.

We find forms of the word gush in: 1Kings 18:28; Psalms 78:20; Psalms 105:41; Isaiah 48:21; Jeremiah 9:18; Acts 1:18. Webster's 1828 defines this word as: ', v.i. 1. to issue with violence and rapidity, as a fluid; to rush forth as a fluid from confinement; as, blood gushes from a vein in venesection. Behold, he smote the rock, that the waters gushed out. Ps.78. 2. to flow copiously. Tears gushed from her eyes.
GUSH, v.t. to emit in copious effusion. The gaping wound gushed out a crimson flood. Unusual.
GUSH, n. A sudden and violent issue of a fluid from an inclosed place; an emission of liquor in a large quantity and with force; the fluid thus emitted'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'this. Mt 27:3-10 with. Nu 22:7,17; Jos 7:21-26; 2Ki 5:20-27; Job 20:12-15; Mt 25:15; 2Pe 2:15-16 and falling. Ps 55:15,23; Mt 27:5 General references. exp: Ex 32:35; De 27:25; Lu 14:30; 1Ti 5:24.'.

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C1-S15 (Verse 19) Everyone in the city knew this truth.

First Step: Everyone in the city knew this truth.

And it was known unto all the dwellers at Jerusalem;.

Second Step: they named the field for how it was purchased.

insomuch as that field is called in their proper tongue,
Aceldama,
that is to say,
The field of blood.

Peter is telling us that all the dwellers at Jerusalem knew that the field was purchased with the money given to Judas to betray the innocent blood of Jesus. If they had really thought about it, they would remember their cry of: Then answered all the people, and said, His blood be on us, and on our children (Matthew 27:25). God makes sure that the truth is revealed if people pay attention. And, like the Jews of the city, many will think they can pled ignorance, when they are judged by God. But, like these Jews, God will have evident that they were not truly ignorant. Refusal to consider evidence is not the same as ignorance.

Please see the note for Romans C7S24 about the word dwell. The functional definition for this word is: 'Webster's 1828 dictionary defines dwelling as 'ppr. Inhabiting; residing; sojourning; continuing with fixed attention.
DWELL'ING, n. Habitation; place of residence; abode. Hazor shall be a dwelling for dragons. Jer.49. 1. Continuance; residence; state of life. thy dwelling shall be with the beasts of the field. Dan.4'. Please also see the note for John 7:39 about the phrase indwelling Holy Spirit. Forms of this word are used, in this book, in: Acts 1:19; Acts 1:20; Acts 2:5; Acts 2:9; Acts 2:14; Acts 4:16; Acts 7:4; Acts 7:48; Acts 13:27; Acts 17:24-26; Acts 19:17; Acts 28:16.

Please see the note for Luke 15:15 about the word field. Fausset's Bible Dictionary defines this word as: 'Sadeh in Hebrew implies cultivated land (as field is derived from felling trees), but unenclosed; whereas the English "field" implies enclosure. In contrast to the adjoining wilderness (Ge 33:19; 36:35). the sadeh is contrasted with what is enclosed, as a vineyard (Nu 22:23-24) or a city (De 28:3,16). Unwalled villages were counted by the law as "the fields of the country" (Le 25:31). "Field" means the open country, apart from habitations, in Ge 25:27; 37:15. Stones marked off separate plots; to remove these landmarks entailed the curse (De 27:17). the lack of fences exposed the fields to straying cattle (Ex 22:5) or fire (2Sa 14:30).
Hence, the need of watchers, now named nator. the rye or spelled was placed "in its (the field's) border" (Isa 28:25). the wheat was put in the middle, the best and safest place, and the several other grains in their own place. the tallest and strongest grain outside formed a kind of fence. "A town in the country (field)" is a provincial town, as distinguished from the royal city (1Sa 27:5). "Fruitful field" is a distinct word, Carmel. (See CARMEL.) Another term, mareh, "meadows," is a naked treeless region (Jg 20:33); "the liers in wait came from the open plains of Gibeah"; not that their ambush was there, but the men of Benjamin had been previously enticed away from the city (Jg 20:31), so the liers in wait came to the city from the thus exposed plain'.Forms of this word are used in this book only in this sentence and the next sentence.

Please see the note for Hebrews 11:23 about the word proper. Webster's 1828 defines this word as: 'a. L. proprius, supposed to be allied to prope, near. 1. Peculiar; naturally or essentially belonging to a person or thing; not common. that is not proper, which is common to many. Every animal has his proper instincts and inclinations, appetites and habits. Every muscle and vessel of the body has its proper office. Every art has it proper rules. Creation is the proper work of an Almighty Being. 2. Particularly suited to. Every animal lives in his proper element. 3. One's own. It may be joined with any possessive pronoun; as our proper son. Our proper conceptions. Now learn the difference at your proper cost. Note. Own is often used in such phrases; "at your own proper cost." this is really tautological, but sanctioned by usage, and expressive of emphasis. 4. Noting an individual; pertaining to one of a species, but not common to the whole; as a proper name. Dublin is the proper name of a city. 5. Fit; suitable; adapted; accommodated. A thin dress is not proper for clothing in a cold climate. Stimulants are proper remedies for debility. Gravity of manners is very proper for persons of advanced age. In Athens, all was pleasure,mirth and play All proper to the spring and sprightly May. 6. Correct; just; as a proper word; a proper expression. 7. Not figurative. 8. Well formed; handsome. Moses was a proper child. Heb.11. 9. Tall; lusty; handsome with bulk. Low and not used. 10. In vulgar language, very; as proper good; proper sweet. this is very improper, as well as vulgar. Proper receptacle, in botany, that which supports only a single flower or fructification; proper perianth or involucre, that which incloses only a single flower; proper flower or corol, one of the single florets or corollets in an aggregate or compound flower; proper nectary, separate form the petals and other parts of the flower''.

Please see the notes for 1Corinthians C12S8; 1Corinthians 14:2 and Philippians 2:9-11 about the word tongue. The functional definition for this word is: 'a human language'. Also see language in Acts 2:6. Forms of this word are used, in this book, in: Acts 1:19; Acts 2:3; Acts 2:4; Acts 2:8; Acts 2:11; Acts 2:26; Acts 10:46; Acts 19:6; Acts 21:40; Acts 22:2; Acts 26:14.

Please see the note for Colossians C1S3 about the word blood. The functional definition for this word is: 'The fluid which circulates through the arteries and veins of the human body, and of other animals, which is essential to the preservation of life'. Please also see the note for Matthew 26:28 about the phrase blood of Christ. Please also see the note for 1Corinthians 10:16-LJC about the phrase Christ and blood. Forms of this word are used, in this book, in: Acts 1:19; Acts 2:19-20; Acts 5:28; Acts 15:20; Acts 15:29; Acts 17:26; Acts 18:6; Acts 20:26; Acts 20:28; Acts 21:25; Acts 22:20 and Acts 28:8.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'it. Ac 2:22; Mt 28:15 Aceldama. 2Sa 2:16 (margin) General references. exp: Lu 14:30; 1Ti 5:24.'.

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C1-S16 (Verse 20) Scriptural references.

Equivalent Section: A quote from Psalms 69:25.

For it is written in the book of Psalms,
Let his habitation be desolate,.

Equivalent Section: A quote from Psalms 109:8.

and let no man dwell therein:
and his bishoprick let another take.

Our sentence shows that God answered Peter's prayers for understanding from scripture as to what will happen to Judas Iscariot's place. However, Peter failed to ask God if they should fill his place or if God had reserved that right for Himself.

Please see the note for Romans 4:23-25 about the word written. The functional definition for this word is: 'a retained record which can be used for judgment in a court of law'. Please also see the notes for Romans C15S13; 2Corinthians 1:13-14; Galatians C3-S12; John 20:31-LJC about the word write Please also see the notes for Luke 6:3-4; the Study called Prove; Ephesians C1S3 and Romans C3S15 about the phrase it is written. Forms of this word are used, in this book, in: Acts 1:20; Acts 7:42; Acts 13:29; Acts 13:33; Acts 15:15; Acts 15:20; Acts 21:25; Acts 23:5; Acts 24:14; Acts 25:26; Acts 25:26.

Please see the note for Luke 3:4 about the word book. The functional definition for this word is: 'A general name of every literary composition which is printed; but appropriately, a printed composition bound; a volume. the name is given also to any number of written sheets when bound or sewed together, and to a volume of blank paper, intended for any species of writing, as for memorandums, for accounts, or receipts. 1. A particular part of a literary composition; a division of a subject in the same volume. 2. A volume or collection of sheets in which accounts are kept; a register of debts and credits, receipts and expenditures'.Please also see the note for Galatians 3:10 about the phrase book of the law. Please also see the note for Revelation 13:8-LJC about the phrase book of the life. Forms of this word are used, in this book, in: Acts 1:20; Acts 7:42; Acts 19:19.

Please see the note for Luke 16:9 about the word habitation. Easton's Bible Dictionary defines this word as: 'God is the habitation of his people, who find rest and safety in him (Ps 71:3; 91:9). Justice and judgment are the habitation of God's throne (Ps 89:14, Heb mekhon, "foundation"), because all his acts are founded on justice and judgment. (See Ps 132:5,13; Eph 2:22, of Canaan, Jerusalem, and the temple as God's habitation.) God inhabits eternity (Isa 57:15), i.e., dwells not only among men, but in eternity, where time is unknown; and "the praises of Israel" (Ps 22:3), i.e., he dwells among those praises and is continually surrounded by them'.

Please see the note for 1Timothy 5:5 about the word desolate. Webster's 1828 dictionary defines this word as: 'Destitute or deprived of inhabitants; desert; uninhabited; denoting either stripped of inhabitants, or never having been inhabitated; as a desolate isle; a desolate wilderness. I will make the cities of Judah desolate, without an inhabitant. Jer. 9. 2. Laid waste; in a ruinous condition; neglected; destroyed; as desolate altars; desolate towers. Ezek. Zeph. 3. Solitary; without a companion; afflicted. Tamar remained desolate in Absaloms house. 2 Sam. 13. 4. Deserted of God; deprived of comfort. My heart within me is desolate. Ps. 143'.

The word bishoprick is the area of authority that a bishop has. Please see the note for Philippians 1:1 about the word bishop. The functional definition for this word is: 'A pastor of pastors. One who has trained and sent out other men who are not the pastors of churches of their own'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'in. Ac 13:33; Lu 20:42; 24:44 Let his. Ps 69:25; 109:9-15; Zec 5:3-4 his. Ac 1:25; Ps 109:8 bishoprick. or, office, or charge. General references. exp: 1Ti 5:24'.

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C1-S17 (Verse 21-22) Peter specifies requirements but leaves out the requirement that God do this thing.

Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us,
Beginning from the baptism of John,
unto that same day that he was taken up from us,
must one be ordained to be a witness with us of his resurrection.

Peter names some good credentials. However, he missed that a true Biblical apostle has the power of an ambassador for Heaven (Matthew 16:19; Matthew 18:18) and, therefore, can only be appointed by Lord Jesus Christ in a face-to-face meeting.

I personally believe that God had no problem with this ordination because it was to be a witness with us of his resurrection. Since all saved have this as their primary command from God, this ordination could not harm (directly) and might have encouraged him to be a better witness.

Please see the note for Romans intro about the word wherefore. The functional definition for this word is: 'what follows the wherefore is a future result that is based upon what came before the wherefore and seen wherever you look'. Forms of this word are used, in this book, in: Acts 1:21; Acts 6:3; Acts 10:21; Acts 13:35; Acts 15:19; Acts 19:32; Acts 19:38; Acts 20:26; Acts 22:24; Acts 22:30; Acts 23:28; Acts 24:26; Acts 25:26; Acts 26:3; Acts 27:25; Acts 27:34.

Please see the note for John 6:5 about the word company. The functional definition for this word is: ' Any assemblage of persons or other animals, in a very indefinite sense'.. Please also see the note for Philippians 2:25 about the word companion. All of these words have a similar basic meaning while the technical details vary. Forms of this word are used, in this book, in: Acts 1:21; Acts 4:23; Acts 6:7; Acts 10:23; Acts 10:28; Acts 11:12; Acts 13:13; Acts 15:22; Acts 17:5; Acts 19:29; Acts 20:4; Acts 20:38; Acts 21:8.

Please see the note for John 1:1 about the word beginning. The functional definition for this word is: 'First entering upon; commencing; giving rise or original; taking rise or origin'. Forms of this word are used, in this book, in: Acts 1:22; Acts 11:4; Acts 11:15; Acts 15:18; Acts 26:5.

Please see the note for Romans C13S8 about the phrase must needs. The functional definition for this word is: 'This choice is not optional'.

Please see the notes for Romans C7S14; Romans C13S3 and 1Corinthians C7S20 about the words ordain / ordinance. The functional definition for this word is: 'pp. Appointed; instituted; established; invested with ministerial or pastoral functions; settled'. Forms of this word are used, in this book, in: Acts 1:22; Acts 10:42; Acts 13:48; Acts 14:23; Acts 16:4; Acts 17:31.

Please see the note for 1Peter C1S2 about the word resurrection. The functional definition for this word is: 'returned to live from the dead by the power of God'. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection. Please also see the note for Romans C8S11 about the phrase resurrection of Jesus. Please also see the note for Romans C8S11 about the phrase resurrection of Christ. Please see the Appearances of Jesus Christ After the Resurrection Section within the Time Sequence of Gospel Events Study.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'these. Lu 10:1-2; Joh 15:27 went. Nu 27:17; De 31:2; 2Sa 5:2; 1Ki 3:7; Joh 10:1-9
Beginning. Ac 13:24-25; Mt 3; Mr 1:1,3-8; Lu 3:1-18; Joh 1:28-51 unto. Ac 1:2,9 witness. Ac 1:8; 4:33; Joh 15:27; Heb 2:3 General references. exp: Lu 24:48; Ac 13:24'.

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C1-S18 (Verse 23) the choices from the church.

And they appointed two,
Joseph called Barsabas,
who was surnamed Justus,
and Matthias.

These were the two men that they told God to choose between. And, by using lots, they guaranteed that one would be chosen. God allowed their foolishness and ignored their choice. The Bible never mentions either man again.

Please see the note for Luke 3:13 about the word appoint. Webster's 1828 defines this word as: 'to fix; to settle; to establish; to make fast. When he appointed the foundations of the earth. Prov. 8. 2. to constitute, ordain, or fix by decree, order or decision. Let Pharoah appoint officers over the land. Gen. 41. He hath appointed a day in which he will judge the world. Act. 17. 3. to allot, assign or designate. Aaron and his sons shall appoint every one to his service. Num 4. these cities were appointed for all the children of Israel. Josh. 20. 4. to purpose or resolve; to fix the intention. forso he had appointed. Acts 20. 5. to ordain, command or order. thy servants are ready to do whatever my Lord the King shall appoint. 2Sam. 15. 6. to settle; to fix, name or determine by agreement; as, they appointed a time and place for the meeting'. Forms of this word are used, in this book, in: Acts 1:23; Acts 6:3; Acts 7:44; Acts 17:26; Acts 17:31; Acts 20:13; Acts 22:10; Acts 28:23.

We find forms of the word surname in: Isaiah 44:5; Isaiah 45:4; Matthew 10:3; Mark 3:16-17; Luke 22:3; Acts 1:23; Acts 4:36; Acts 10:5; Acts 10:18; Acts 10:32; Acts 11:13; Acts 12:12; Acts 12:25; Acts 15:22; Acts 15:37. The Morrish Bible Dictionary defines this word as: 'In scripture this means an additional or added name, not a family name, as the word now implies. Isa 44:5; 45:4; Mt 10:3: Mr 3:16-17; etc'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Barsabas. Ac 15:22'.

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C1-S19 (Verse 24-25) a partial truth error.

And they prayed,
and said,
Thou,
Lord,
which knowest the hearts of all men,
shew whether of these two thou hast chosen,
That he may take part of this ministry and apostleship,
from which Judas by transgression fell,
that he might go to his own place.

This was their prayer. They recognized Lord Jesus Christ as Lord, in their prayer, but not in their action. They also showed that they did not truly understand what was involved in being an apostle, at this time, because they did not realize that only Lord Jesus Christ could appoint someone as an apostle and that He had to do it in a physical face-to-face meeting. Other than that basic error, the rest of their prayer was right.

Somebody said that the most believable lie is almost all truth. The same is true for error. 2Timothy 2:15 says: Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth with dividing being 'a Mathematical procedure whereby we divide objects according to precise rules and achieve precise results'. Their error here was to not rightly separate the rights and responsibilities of our Lord from those of the church. In addition, 1Corinthians 5:6 and Galatians 5:9 tell us: A little leaven leaveneth the whole lump. This means 'a little doctrinal error will grow until it infects all of the doctrine of the church'. While God used this church to start the spread of the Gospel, He used the Church of Antioch to spread it through the Gentile regions and destroyed this church because they refused God's correction to their doctrine three times. And, the error started here when they failed to recognize how they were to rightly separate the rights and responsibilities of our Lord from those of the church.

Please see the note for 2Corinthians 10:3-6 about the word might. The functional definition for this word is: 'Having great power and able to accomplish things which most people can not do'. Please also see the note for Revelation 4:8-LJC about the word Almighty.

Please see the note for Romans C10S6; 2Corinthians C2S4 and Colossians C2S1 about the word heart. The functional definition for this word is: 'Our heart controls the same things as our soul only where the soul deals with the long term the heart deals with the short term and we control our heart directly while the soul is the accumulated actions of our heart. Both are the way we think (mind), the way we emotionally respond to circumstances (emotions) and the method we use to make decisions (will)'. Please also see the note for Galatians C6S6 about the phrase Lord looketh on the heart. Please also see the note for Ephesians C4S8 about the phrase wicked heart. Forms of this word are used, in this book, in: Acts 1:24; Acts 2:26; Acts 2:37; Acts 2:46; Acts 4:32; Acts 5:3; Acts 5:4; Acts 5:33; Acts 7:23; Acts 7:39; Acts 7:51; Acts 7:54; Acts 8:21; Acts 8:22; Acts 8:37; Acts 11:23; Acts 13:22; Acts 14:17; Acts 15:8-9; Acts 16:14; Acts 21:13; Acts 28:27.

Please see the note for Matthew 9:5 about the word whether. The functional definition for this word is: 'Which of two'. Forms of this word are used, in this book, in: Ac 1:24; Acts 4:19; Acts 5:8; Acts 9:2; Acts 10:18; Acts 17:11; Acts 19:2; Acts 25:20.

Please see the note for Romans C15S22 about the word partake. Webster's 1828 dictionary defines partake as: 'v.i. pret. partook; pp. partaken. part and take. 1. to take a part, portion or share in common with others; to have a share or part; to participate; usually followed by of, sometimes less properly by in. All men partake of the common bounties of Providence. Claudius was at the feast, but could not partake of the enjoyments. 2. to have something of the property, nature, claim or right. the attorney of the duchy of Lancaster partakes partly of a judge, and partly of an attorney general. 3. to be admitted; not to be excluded.
PARTA'KE, v.t. to have a part in; to share. My royal father lives; Let every one partake the general joy. this is probably elliptical, of being omitted. 1. to admit to a part. Not used'. That note has several Bible references to verses which tell us things which we should partake of. Please also see the note for Ephesians C5S5 about the word partakers.

Please see the note for John 12:4 about Judas Iscariot. The functional definition for this word is: 'One of the twelve disciples and the betrayer of Jesus'.

Please see the note for 1John 3:4 about the word transgress. Webster's 1828 dictionary defines this word as: 'To pass over or beyond any limit; to surpass. 2. In a moral sense, to overpass any rule prescribed as the limit of duty; to break or violate a law, civil or moral. to transgress a divine law, is sin. Legislators should not transgress laws of their own making.
TRANSGRESS', v.i. to offend by violating a law; to sin. Chron 2'.

The word fell is the past-tense form of the word fall. Please see the note for 1Timothy 3:6 about the word fall. The functional definition for this word is: 'moving from a high position to a low position'. This word is often used symbolically for the spiritual meaning which is: 'apostasy: unexpectedly moving from a high spiritual position to a low spiritual position'.

Please see the note for Acts 1:7 about the word own. Webster's 1828 defines this word as: 'Belonging to; possessed; peculiar; usually expressing property with emphasis, or in express exclusion of others. It follows my, your, his, their, thy, her. God created man in his own image. Adam begat a son in his own likeness. Let them fall by their own counsel. He washed us from our sins in his own blood. In the phrases, his own nations, his own country, the word own denotes that the person belongs to the nation or country. 2. Own often follows a verb; as, the book is not my own, that is, my own book. 3. It is used as a substitute. That they may dwell in a place of their own. 2Sam. 7. in this use, a noun cannot follow own. 4. "He came to his own, and his own received him not," that is, his own nation or people; own being here used as a substitute, like many other adjectives.
OWN, v.t. from the adjective. 1. to have the legal or rightful title to; to have the exclusive right of possession and use. A free holder in the United states owns his farm. Men often own land or goods which are not in their possession. 2. to have the legal right to, without the exclusive right to use; as, a man owns the land in front of his farm to the middle of the highway. 3. to acknowledge to belong to; to avow or admit that the property belongs to. When you come, find me out and own me for your son. 4. to avow; to confess, as a fault, crime or other act; that is, to acknowledge that one has done the act; as, to own the faults of youth; to own our guilt. the man is charged with theft, but he has not owned it. 5. In general, to acknowledge; to confess; to avow; to admit to be true; not to deny; as, to own our weakness and frailty. Many own the gospel of salvation more from custom than conviction.'. Please also see the note for Acts 27:11 about the word owner.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they. Ac 13:2-3; Pr 3:5-6; Lu 6:12-13 thou, Lord. Ac 15:8; Nu 27:16; 1Sa 16:7; 1Ki 8:39; 1Ch 28:9; 29:17; Ps 7:9; 44:21; Pr 15:11; Jer 11:20; 17:10; 20:12; Joh 2:24-25; 21:17; Heb 4:13; Re 2:23
he may. Ac 1:17,20 from. Ac 1:16-21; Ps 109:7; Mt 27:3-5 by. 1Ch 10:13-14; 2Pe 2:3-6; Jude 1:6-7 go. Mt 25:41,46; 26:24; Joh 6:70-71; 13:27; 17:12 exp: Ps 63:9. General references. exp: Lu 22:28; 2Co 2:11'.

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C1-S20 (Verse 26) Who was chosen.

And they gave forth their lots;
and the lot fell upon Matthias;
and he was numbered with the eleven apostles .

The word gave is the past-tense form of the word give. Please see the notes for 2Corinthians 5:5 and Philippians 4:15 about the word give. The functional definition for this word is: 'Bestowing; conferring; imparting; granting; delivering'. Please also see the note for 2Corinthians 9:8-11 about the word given. Please also see the note for 2Corinthians 9:7 about the word giver. Please also see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the phrase giving of thanks.

We find forms of the word lots in: Leviticus 16:8; Joshua 18:6; Joshua 18:8; Joshua 18:10; 1Samuel 14:42; 1Chronicles 24:31; 1Chronicles 25:8; 1Chronicles 26:13; 1Chronicles 26:14; Nehemiah 10:34; Nehemiah 11:1; Psalms 22:18; Joel 3:3; Obadiah 1:11; Jonah 1:7; Nahum 3:10; Matthew 27:35; Mark 15:24; Luke 23:34; John 19:24; Acts 1:26. The American Tract Society Dictionary defines this word as: 'Were often cast by the Jews, as well as other ancient nations, with the expectation, when God was appealed to, that he would so control them as to give a right direction in doubtful cases, Ps 22:18; 16:11; 18:18. they were often used by the divine appointment. the portions of the twelve tribes were thus assigned to them; and hence each tribe's portion was called "the lot of its inheritance," Nu 26:55-56; Ps 125:3; Ac 8:21. the scapegoat was to be selected, and the other of the priests' service determined by lot, Le 16:8; 1Ch 24:5; 25:8. By the same means Achan, Jonathan, and Jonah were discovered, Jos 7:14; 1Sa 14:41-42; Jon 1:7; and thus Matthias was designated by Christ to be an apostle in the place of Judas, Ac 1:26. A common mode of casting lots was by the use of pebbles, one or more of them being marked, and all of them being shaken together in some fold of a garment, an urn, or a helmet, before drawing, Pr 16:33; Joh 19:24. As the use of lots by one who believes in the particular providence of God involves a solemn appeal to the Disposer of all events, they should never be used on trivial occasions; and in this day, a case can hardly occur when such an appeal would be warranted'.

Please see the note for Luke 24:8-9 about the word eleven. The functional definition for this word is: 'the twelve disciples / apostles minus Judas Iscariot'. The International Standard Bible Encyclopedia defines this word as: 'e-lev'-'-n, (hoi hendeka): the eleven apostles remaining after the death of Judas. the definite article used serves to designate them as a distinct and definite group whose integrity was not destroyed by the loss of one of the twelve. the college of "the Twelve" had come to be so well recognized that the gospel writers all used on occasions the word with the definite article to represent the Twelve Apostles chosen by Jesus. this custom still remained and the numeral merely changed, as, "Afterward he was manifested unto the eleven" (Mr 16:14; compare Lu 24:9,33; Ac 2:14). On the other hand, however, the substantive is also sometimes used, as "The eleven disciples went into Galilee" (Mt 28:16; compare also Ac 1:26). As an illustration of the fixedness of usage, Paul refers to the eleven as "the twelve" when he recounts the appearances of Jesus after His resurrection: "And that he appeared to Cephas; then to the twelve" (1Co 15:5). Walter G. Clippinger'. The symbolic meaning of this word is 'Eleven was considered a symbol of internal conflict and rebellion. It was compared to the unbalancing of the number ten, a pillar in the universe, number eleven represented disorder. Ten symbolized a complete cycle, by adding one; eleven was a symbol of exaggeration, extravagance and human sin. 'The eleventh hour' suggests urgency. disorder, disorganization, imperfection, and disintegration'. Please also see the note for John 6:67 about the phrase twelve disciples / apostles.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they. Ac 13:19; Le 16:8; Jos 18:10; 1Sa 14:41-42; 1Ch 24:5; Pr 16:22; Jon 1:7 Matthias. Ac 1:23 General references. exp: Pr 16:33'.

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Acts Chapter 2

Chapter theme is: Pentecost.

links to sentences in this chapter:

C2-S1 (Verse 1), C2-S2 (Verse 2), C2-S3 (Verse 3), C2-S4 (Verse 4), C2-S5 (Verse 5), C2-S6 (Verse 6), C2-S7 (Verse 7), C2-S8 (Verse 8), C2-S9 (Verse 9-11), C2-S10 (Verse 12), C2-S11 (Verse 13), C2-S12 (Verse 14-15), C2-S13 (Verse 16-21), C2-S14 (Verse 22-24), C2-S15 (Verse 25-27), C2-S16 (Verse 28), C2-S17 (Verse 29), C2-S18 (Verse 30-31), C2-S19 (Verse 32), C2-S20 (Verse 33), C2-S21 (Verse 34-35), C2-S22 (Verse 36), C2-S23 (Verse 37), C2-S24 (Verse 38), C2-S25 (Verse 39), C2-S26 (Verse 40), C2-S27 (Verse 41), C2-S28 (Verse 42), C2-S29 (Verse 43), C2-S30 (Verse 44-45), C2-S31 (Verse 46-47), C2-S32 (Verse 47)'.

in this chapter, we read that this report was added to the report of the prior chapter. There we read that they were they were all with one accord in one place as they prayed and that was critical to God displaying His power. In addition, this was the birth of the church ('when the spiritual life was brought out into the world'). As explained in the Gospel accounts, the spiritual conception of the church ('start of spiritual life') was in the Gospel times. Jesus said, in Matthew 11:13 and Luke 16:16, For all the prophets and the law prophesied until John. (That means that the Old Testament ended with the death of John the Baptist).

When these people made a profession, they were baptized and joined the church. They did this in spite of the threat from the Jewish religious leaders to beat anyone who joined the church and to kick them out of the Temple. The Jewish religious leaders taught the Jews that they would go to Hell if kicked out of the Temple. Thus, they acted in the face of spiritual, physical and social ostracization.

Our chapter ends with And all that believed were together, and had all things common; And sold their possessions and goods, and parted them to all men, as every man had need. And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, Praising God, and having favour with all the people. That is, they became a true spiritual family and treated each other with God's Love. And, as a result of their attitudes and actions, our final sentence tells us And the Lord added to the church daily such as should be saved.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-13 the apostles, filled with the Holy Ghost, and speaking divers languages, are admired by some, and derided by others;
14-36. whom Peter disproves; 37-40. he baptizes a great number that were converted;
41-47. who afterwards devoutly and charitably converse together; the apostles working many miracles, and God daily increasing his church'. Home, Start Web Page, Start of Chapter, Summary

C2-S1 (Verse 1) God's time to act had arrived.

And when the day of Pentecost was fully come,
they were all with one accord in one place.

The report of what happened on Pentecost is added to the report in the prior chapter. There they were told to wait until the first event of this chapter. Then God's time came, they had totally different results.

Our sentence starts with the word and because the report of this chapter is added to the report of the prior chapter. The prior chapter told us what they did while they were supposed to be waiting for the promise of the Father. This chapter tells us that they received the promise of the Father. and when they did as a result of receiving God's indwelling Holy Ghost. And, this occurred on Pentecost. which was when the Jews celebrated their feast of harvest. Spiritually, this was when God harvested three thousand souls which were saved. I have nor researched the feast of harvest. Therefore, the reader needs to do their own research if it is important to the reader.

One important doctrinal point is that they received God's promise when God determined the right time. It is highly doubtful is the saved church members understood the spiritual significance of that day until later. In addition, there is always a reason why God tells us to wait and most people don't understand all of the reasons for the commanded to wait until much later. Probably, most people never learn all of the reasons until they get to Heaven.

In addition to the prior considerations, we read that they were all with one accord in one place. It is critical that God's people be in agreement (one accord) when they want God to answer prayer and demonstrate His power. Further, we are told that corporate prayer by the church is much more powerful than individual prayer. Therefore, it was very important that they were all in one place while they prayed.

We find forms of the word Pentecost in: Acts 2:1; Acts 20:16 and 1Corinthians 16:8. Easton's Bible Dictionary defines this word as: 'i.e., "fiftieth", found only in the New Testament (Ac 2:1; 20:16; 1Co 16:8). the festival so named is first spoken of in Ex 23:16 as "the feast of harvest," and again in Ex 34:22 as "the day of the firstfruits" (Nu 28:26). From the sixteenth of the month of Nisan (the second day of the Passover), seven complete weeks, i.e., forty-nine days, were to be reckoned, and this feast was held on the fiftieth day. the manner in which it was to be kept is described in Le 23:15-19; Nu 28:27-29. Besides the sacrifices prescribed for the occasion, every one was to bring to the Lord his "tribute of a free-will offering" (De 16:9-11). the purpose of this feast was to commemorate the completion of the grain harvest. Its distinguishing feature was the offering of "two leavened loaves" made from the new corn of the completed harvest, which, with two lambs, were waved before the Lord as a thank offering.
The day of Pentecost is noted in the Christian Church as the day on which the Spirit descended upon the apostles, and on which, under Peter's preaching, so many thousands were converted in Jerusalem (Ac 2)'. Smith's Bible Dictionary defines this word as: 'that is, the fiftieth day (from a Greek word meaning fiftieth), or Harvest Feast, or Feast of Weeks, may be regarded as a supplement to the Passover. It lasted for but one day. From the sixteenth of Nisan seven weeks were reckoned inclusively, and the next or fiftieth day was the day of Pentecost, which fell on the sixth of Sivan (about the end of May).
Ex 23:16; 34:22; Le 23:15,22; Nu 28 See Jewish calendar at the end of this volume. the Pentecost was the Jewish harvest-home, and the people were especially exhorted to rejoice before Jehovah with their families their servants, the Levite within their gates, the stranger, the fatherless and the widow in the place chosen by God for his name, as they brought a free-will offering of their hand to Jehovah their God.
De 16:10-11 the great feature of the celebration was the presentation of the two loaves made from the first-fruits of the wheat harvest. With the loaves two lambs were offered as a peace offering and all were waved before Jehovah and given to the priests; the leaves being leavened, could not be offered on the altar. the other sacrifices were, a burnt offering of a young bullock, two, rams and seven lambs with a meat and drink offering, and a kid for a sin offering.
Le 23:18-19 Till the pentecostal leaves were offered, the produce of the harvest might not be eaten, nor could any other firstfruits be offered. the whole ceremony was the completion of that dedication of the harvest to God as its giver, and to whom both the land and the people were holy, which was begun by the offering of the wave-sheaf at the Passover. the interval is still regarded as a religious season. the Pentecost is the only one of the three great feasts which is not mentioned as the memorial of events in the history of the Jews; but such a significance has been found in the fact that the law was given from Sinai on the fiftieth day after the deliverance from Egypt. Comp. Exod 12 and 19. In the exodus the people were offered to God as living first fruits; at Sinai their consecration to him as a nation was completed. the typical significance of the Pentecost is made clear from the events of the day recorded in the Acts of the Apostles. Acts 2. Just as the appearance of God on Sinai was the birthday of the Jewish nation, so was the Pentecost the birthday of the Christian Church'.

Please see the note for Philippians 4:18 about the word full. Please also see the note for Colossians 2:9 about the word fullness. The functional definition for this word is: 'Replete; having within its limits all that it can contain'. Please also see the notes for Romans C15S11 and Galatians C5-S15 about the word fulfill. Forms of this word are used, in this book, in: Acts 2:1 Acts 2:13 Acts 2:28; Acts 6:3; Acts 6:5; Acts 6:8; Acts 7:23; Acts 7:55; Acts 9:36; Acts 11:24; Acts 13:10; Acts 19:28.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the day. Ac 20:16; Ex 23:16; 34:22; Le 23:15-21; Nu 28:16-31; De 16:9-12; 1Co 16:8 they. Ac 2:46; 1:13-15; 4:24,32; 5:12; 2Ch 5:13; 30:12; Ps 133:1; Jer 32:39; Zep 3:9; Ro 15:6; Php 1:27; 2:2 General references. exp: Ex 36:10; Le 8:3; 23:16; De 16:9; Heb 13:1'.

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C2-S2 (Verse 2) tells us that God made sure to get everyone's attention to the spiritual birth of His church.

And suddenly there came a sound from heaven as of a rushing mighty wind,
and it filled all the house where they were sitting.

God made sure to get everyone's attention to the spiritual birth of His church. And, God made sure to call attention to where His church was when the noise of the wind filled all the house where they were sitting.

We find forms of the words sudden / suddenly occurring 44 times in 43 verses of the Bible and, in the New Testament, in: Mark 9:8; Mark 13:36; Luke 2:13; Luke 9:39; Acts 2:2; Acts 9:3; Acts 16:26; Acts 22:6; Acts 28:6; 1Thessdaloni and 5:3; 1Timothy 5:22. Webster's 1828 defines this word as: ', a. L. subitaneus. 1. Happening without previous notice; coming unexpectedly, or without the common preparative. And sudden fear troubleth thee. Job.22. Forwhen they shall say, peace and safety, then sudden destruction cometh upon them. 1 thess.5. 2. Hasty; violent; rash; precipitate; passionate. Not in use.
SUD'DEN, n. An unexpected occurrence; surprise. Not in use. On a sudden, sooner than was expected; without the usual preparatives. How art thou lost, how on a sudden lost! Of a sudden, is not usual, and is less elegant'.

Please see the note for 1Corinthians C13S1 about the word sound. Webster's 1828 dictionary defines this word is: 'a. L. sanus. 1. Entire; unbroken; not shaky, split or defective; as sound timber. 2. Undecayed; whole; perfect, or not defective; as sound fruit; a sound apple or melon. 3. Unbroken; not bruised or defective; not lacerated or decayed; as a sound limb. 4. Not carious; not decaying; as a sound tooth. 5. Not broken or decayed; not defective; as a sound ship. 6. Whole; entire; unhurt; unmutilated; as a sound body. 7. Healthy; not diseased; not being in a morbid state; having all the org and complete and in perfect action; as a sound body; sound health; a sound constitution; a sound man; a sound horse. 8. Founded in truth; firm; strong; valid; solid; that cannot be overthrown or refuted; as sound reasoning; a sound argument; a sound objection; sound doctrine; sound principles. 9. Right; correct; well founded; free form error; orthodox. II Tim 1. Let my heart be sound in thy statutes. Ps. 119. 10. Heavy; laid on with force; as sound strokes; a sound beating. 11. Founded in right and law; legal; valid; not defective; that cannot be overthrown; as a sound title to land; sound justice. 12. Fast; profound; undisturbed; as sound sleep. 13. Perfect, as intellect; not broken or defective; not enfeebled by age or accident; not wild or wandering; not deranged; as a sound mind; a sound understanding or reason.
SOUND, adv. Soundly; heartily. So sound he slept that nought might him awake.
SOUND, n. the air bladder of a fish'. Forms of this word are used, in this book, in: Acts 2:2; Acts 3:16; Acts 27:28.

We find forms of the word rush in: Judges 9:44; Judges 20:37; Job 8:11; Isaiah 9:14; Isaiah 17:12-13; Isaiah 19:15; Isaiah 35:7; Jeremiah 8:6; Jeremiah 47:3; Ezekiel 3:12-13; Acts 2:2; Acts 19:29. Webster's 1828 defines this word as: 'v.i. 1. to move or drive forward with impetuosity, violence and tumultuous rapidity; as, armies rush to battle; waters rush down a precipice; winds rush through the forest. We ought never to rush into company, much less into a religious assembly. 2. to enter with undue eagerness, or without due deliberation and preparation; as, to rush into business or speculation; to rush into the ministry'.

Please see the note for Luke 7:24 about the word wind. The functional definition for this word is: 'he primary sense is to move, flow, rush or drive along. 1. Air in motion with any degree of velocity, indefinitely; a current of air.
scripture References: the Scriptural references to wind show many illustrative and figurative uses: (1) Power of God (1Ki 19:11; Job 27:21; 38:24; Ps 107:25; 135:7; 147:18; 148:8; Pr 30:4; Jer 10:13; Ho 4:19; Lu 8:25): "He caused the east wind to blow in the heavens; and by his power he guided the south wind" (Ps 78:26). (2) Scattering and destruction: "A stormy wind shall rend it" (Eze 13:11; compare Eze 5:2; 12:14; 17:21; Ho 4:19; 8:7; Jer 49:36; Mt 7:25). (3) Uncertainty: "tossed to and fro and carried about with every wind of doctrine" (Eph 4:14; compare Pr 27:16; Ec 1:6; Joh 3:8; Jas 1:6). (4) Various directions: "toward the four winds of heaven" (Da 11:4; compare Da 8:8; Zec 2:6; Mt 24:31; Mr 13:27). (5) Brevity: "a wind that passeth away" (Ps 78:39; compare Ps 1:4; 35:5; 103:16). (6) Nothingness: "Molten images are wind" (Isa 41:29; compare Jer 5:13)'. Forms of this word are used, in this book, in: Acts 2:2; Acts 27:4; Acts 27:7; Acts 27:13; Acts 27:14; Acts 27:15; Acts 27:40; Acts 28:13.

Please see the note for Romans C15S11 about the word fill. The functional definition for this word is: 'the action which causes a container to be full'. Please also see the note for Philippians 4:18 about the word full. Please also see the note for Colossians 2:9 about the word fullness. The functional definition for this word is: 'Replete; having within its limits all that it can contain'. Please also see the notes for Romans C15S11 and Galatians C5-S15 about the word fulfill.

Please see the note for 2Corinthians 5:1 about the word house. The functional definition for this word is: ' In a general sense, a building or shed intended or used as a habitation or shelter for animals of any kind; but appropriately, a building or edifice for the habitation of man; a dwelling place, mansion or abode for any of the human species. It may be of any size and composed of any materials whatever, wood, stone, brick, etc. This word is also used, symbolically within the Bible, for the descendants of a person'. Please also see the note for 1Peter 4:17 about the phrase house of God. Please also see the note for Luke 1:26-27 about the phrase house of David. Please also see the note for Luke 1:32-33 about the phrase house of Jacob. Please also see the note for Matthew 10:25 about the words household / householder.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'suddenly. Ac 16:25-26; Isa 65:24; Mal 3:1; Lu 2:13 as. 1Ki 19:11; Ps 18:10; Song 4:16; Eze 3:12-13; 37:9-10; Joh 3:8 it. Ac 4:31'.

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C2-S3 (Verse 3) What they saw was added to what they heard as reported in the prior sentence.

And there appeared unto them cloven tongues like as of fire,
and it sat upon each of them.

In both sentences, what is reported is not exactly what they saw and heard, but the best explanation that everyone could agree on. The shape was symbolic for the spiritual gift of tongues that God's Holy Ghost would give them so that everyone could hear the Gospel in their own language. The appearance o0f fire was symbolic of God's Holy Ghost making them on fire for God' work.

Notice that our sentence says it sat upon each of them. Man, wo9man, apostle, regular church member; God's Holy Ghost recognized no distinction between any of them.

Please see the note for 2Corinthians 5:10 about the word appear. The functional definition is: 'The act of coming into sight; the act of becoming visible to the eye.'. Please also see the Appearances of Jesus Christ After the Resurrection Section within the Time Sequence of Gospel Events Study. Forms of this word are used, in this book, in: Ac 2:3; Acts 7:2; Acts 7:30; Acts 7:35; Acts 9:17; Acts 16:9; Acts 22:30; Acts 26:16; Acts 27:20.

Please see the notes for 1Corinthians C12S8; 1Corinthians 14:2 and Philippians 2:9-11 about the word tongue. The functional definition for this word is: 'a human language'. Also see language in Acts 2:6. in this case, the fire had the shape of a cloven tongue, and it is not used for a human language. However, it is a visual symbol of the spiritual gift to speak in different human languages.

Please see the note for James 3:6 about the word fire. The functional definition for this word is: 'The sacrifices were consumed by fire (Ge 8:20). the ever-burning fire on the altar was first kindled from heaven (Le 6:9,13; 9:24). This word is often used symbolically for different purposes which all result in something being consumed'. Please also see the note for Revelation 19:20 about the phrase lake of fire. Please also see the note for Romans C12S18 about the phrase coals of fire. Forms of this word are used, in this book, in: Acts 2:3; Acts 2:19; Acts 7:30; Acts 28:2; Acts 28:3; Acts 28:5.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'cloven. Ac 2:4,11; Ge 11:6; Ps 55:9; 1Co 12:10; Re 14:6 like. Isa 6:5; Jer 23:29; Mal 3:2-3; Mt 3:11; Lu 24:32; Jas 3:6; Re 11:3 sat. Ac 1:15; Isa 11:2-3; Mt 3:15; Joh 1:32-33'.

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C2-S4 (Verse 4) What really happened spiritually.

And they were all filled with the Holy Ghost,
and began to speak with other tongues,
as the Spirit gave them utterance.

The Bible uses Holy Ghost when the third Person of the Trinity is affecting this world and uses Holy Spirit when the third Person of the Trinity is doing spiritual work. in this sentence, our second phrase tells us what He did in this world. Notice that our third phrase uses the identifier of Spirit because His work through a spiritual gift is a spiritual work. Their speaking was a physical work but what they said was a spiritual work. Therefore, our sentence illustrates how God uses His people to do spiritual work.

Our sentence starts with the word and because this sentence is added to the prior two sentences and is a direct result of those sentences. Then, the phrase they were all filled with the Holy Ghost tells us that this happened to all one hundred twenty people were the upper room. In addition, the word filled means that God's Holy Ghost was involved in all parts of their life and that there was no part of their life which He was excluded from.

Our second phrase says and began to speak with other tongues. It starts with the word and because this result only happened when they gave Him compete control of their life. Many people want God to use them but they are not willing to give God complete control.

Our third phrase says as the Spirit gave them utterance because it was God's Holy Spirit Who told them when to talk, when to shut up, and what to say so that He could work on the listener's heart. It is not our words but the words that God's Holy Spirit speaks through us which truly changes hearts.

Finally, notice the word as. God can only work through us when we give Him complete control and only say what He wants and when He wants. Our adding or subtracting from His message can prevent the spiritual work from being accomplished.

Please use the link in the sentence above and see the notes for Romans C8S1; Galatians C6S8 and Hebrews 8:10-LJC about the word Spirit. The functional definition is: 'An intelligent being from the spiritual reality which is a super-set of the physical reality'. As seen in the summary part of the Study on Spirit, 'We are made spiritually alive when God's spirit quickens our spirit'. That study also provides links to many more verses which teach the same doctrine. Please use his link for links to every usage in the Bible where we find the phrase Spirit of the Lord. Please see the note for Romans C11S13 about the phrase spirit of slumber. Please see the note for Galatians 6:1 in Word Study on Spirit for links to every place where we find the word spiritual. Please see the notes for Romans C8S40; Ephesians C6S8 about the phrase spiritual powers. Please see the note for 1Peter C1S11 about the phrase spiritual verses physical. Please see the notes for Word Study on Spirit; Romans C14S20 and Colossians C3S5 about the phrase unclean spirits. Please see the note for please see the Word Study on Holy Ghost for links to every place in the Bible where we find the phrase Holy Ghost.

Please see the note for 1Corinthians 1:4-8 about the word utterance. The functional definition for this word is: 'The act of uttering words; pronunciation; manner of speaking'. in this case, God's Holy Spirit told them exactly what to say. That is, He controlled every word which was said.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'filled. Ac 1:5; 4:8,31; 6:3,5,8; 7:55; 9:17; 11:24; 13:9,52; Lu 1:15,41,67; 4:1; Joh 14:26; 20:22; Ro 15:13; Eph 3:19; 5:18 began. Ac 2:11; 10:46; 19:6; Isa 28:11; Mr 16:17; 1Co 12:10,28-30; 13:1,8; 14:5,18,21-23,29 as. Ex 4:11-12; Nu 11:25-29; 1Sa 10:10; 2Sa 23:2; Isa 59:21; Jer 1:7-9; 6:11; Eze 3:11; Mic 3:8; Mt 10:19; Lu 12:12; 21:15; 1Co 14:26-32; Eph 6:18; 1Pe 1:12; 2Pe 1:21'.

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C2-S5 (Verse 5) Men were available to take the Gospel to every nation.

And there were dwelling at Jerusalem Jews,
devout men,
out of every nation under heaven.

This is one of several times that God sent He Gospel with saved people into every nation. God accusers chose to ignore the doctrinal truth of this verse and others like it. They like to claim 'What about the person in deepest darkest Africa who never had a chance to hear the Gospel? It wouldn't be fair for God to condemn that person. Therefore, God can't condemn everyone who does not accept Jesus as their personal Lord'. First, God is not 'fair' but is righteous. Secondly, any person making that claim is not in those conditions. God holds each of us responsible for the truth which is available to us and anyone who makes such a claim has the truth of the Gospel available to them. Therefore, what God does with the person 'in deepest darkest Africa' has no impact upon the person rejecting the truth of God's Gospel. Next, once God saves us and sends us to tell others, He is no longer responsible to take the message. We are. And, God did send the Gospel to 'deepest darkest Africa' with the Ethiopian eunuch (Acts 8:27). Therefore, God is not at fault. We are.

Please see the note for Luke 2:25 about the word devout. Webster's 1828 defines this word as: 'Yielding a solemn and reverential attention to God in religious exercises, particularly in prayer. We must be constant and devout in the worship of God. 2. Pious; devoted to religion; religious. Simeon was a just man and devout. Luke 2. Devout men carried Stephen to his burial. Acts 8. 3. Expressing devotion or piety; as, with eyes devout. 4. Sincere; solemn; earnest; as, you have my devout wishes for your safety'. Forms of this word are used, in this book, in: Acts 2:5; Acts 8:2; Acts 10:2; Acts 10:7; Acts 13:50; Acts 17:4; Acts 17:17; Acts 22:12.

Please see the note for Romans 1:5 about the word nation. Webster's 1828 dictionary defines this word as: 'A body of people inhabiting the same country, or united under the same sovereign or government; as the English nation; the French nation. It often happens that many nations are subject to one government; in which case, the word nation usually denotes a body of people speaking the same language, or a body that has formerly been under a distinct government, but has been conquered, or incorporated with a larger nation. thus, the empire of Russia comprehends many nations, as did formerly the Roman and Persian empires. Nation, as its etymology imports, originally denoted a family or race of men descended from a common progenitor, like tribe, but by emigration, conquest and intermixture of men of different families, this distinction is in most countries lost'. Forms of this word are used, in this book, in: Acts 2:5; Acts 7:7; Acts 10:22; Acts 10:28; Acts 10:35; Acts 13:19; Acts 14:16; Acts 17:26; Acts 24:2; Acts 24:10; Acts 24:17; Acts 26:4; Acts 28:19.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'were. Ac 2:1; 8:27; Ex 23:16; Isa 66:18; Zec 8:18; Lu 24:18; Joh 12:20 devout. Ac 8:2; 10:2,7; 13:50; 22:12; Lu 2:25 under. De 2:25; Mt 24:14; Lu 17:24; Col 1:23 exp: Ac 4:12.'.

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C2-S6 (Verse 6) . The reaction of the Jews to the coming of God's Holy Ghost.

Now when this was noised abroad,
the multitude came together,
and were confounded,
because that every man heard them speak in his own language.

Our first phrase tells us that everybody in Jerusalem heard the noise (C2-S3) and went out to investigate. Then our second phrase told us how the multitude in the city acted. They all went to the house where the noise was centered. And, our third phrase told us how they reacted with the forth phrase telling us why.

If you think about what happened and how, you should see that only God could gather that size of an audience at the last minute. And, since about three thousand souls were baptized: and the same day were added to the church, the gathered crowd had to be much larger. While some might doubt this truth, what happened was a miracle. Only the supernatural power of God could have produced this result.

Please see the note for Luke 1:65 about the word noise. Webster's 1828 defines this word as: 'Sound of any kind, or proceeding from any cause, as the sound made by the org and of speech, by the wings of an insect, the rushing of the wind, or the roaring of the sea, of cannon or thunder, a low sound, a high sound, etc.; a word of general signification. 2. Outcry; clamor; loud, importunate or continued talk expressive of boasting, complaint or quarreling. In quarreling, it expresses less than uproar. What noise have we about transplantation of diseases and transfusion of blood? 3. Frequent talk; much public conversation. Socrates lived in Athens during the great plague which has made so much noise in all ages, and never caught the least infection.
NOISE, v.i. to sound loud. Harm those terrors did me none, though noising loud.
NOISE, v.t. 1. to spread by rumor or report. All these sayings were noised abroad-- Luke 1'. The application to our sentence is that this was because of all of the vocal gossip about the sound from heaven.

Please see the note for Romans C16S22 about the word abroad. The functional definition for this word is: 'Beyond the local area'. Please also see the note for Romans C5S2 about the phrase shed abroad. Forms of this word are used, in this book, in: Acts 2:6; Acts 8:1; Acts 8:4; Acts 11:19.

Please see the note for John 6:2 about the word multitude. Webster's 1828 dictionary defines this word as: 'the state of being many; a great number. 2. A number collectively; the sum of many. 3. A great number, indefinitely. It is a fault in a multitude of preachers, that they utterly neglect method in their harangues. 4. A crowd or throng; the populace; applied to the populace when assembled in great numbers, and to the mass of men without reference to an assemblage. He the vast hissing multitude admires. the multitude have always been credulous, and the few artful'. Forms of this word are used, in this book, in: Ac 2:6; Acts 4:32; Acts 5:14; Acts 5:16; Acts 6:2; Acts 6:5; Acts 13:45; Acts 14:1; Acts 14:4; Acts 15:12; Acts 15:30; Acts 16:22; Acts 17:4; Acts 19:9; Acts 19:33; Acts 21:22; Acts 21:34; Acts 21:36; Acts 23:7; Acts 24:18; Acts 25:24.

Please see the note for 1Peter 2:6 about the word confound. Webster's 1812 dictionary defines this word as: 'mingle or blend so that natures cannot be distinguished, to throw into disorder, to perplex; to disturb the apprehension by indistinctness of ideas or words, to abash; to cast down; to make ashamed'.

We find forms of the word language in: Genesis 11:1; Genesis 11:6; Genesis 11:7; Genesis 11:9; 2Kings 18:26; 2Kings 18:28; Nehemiah 13:24; Esther 1:22; Esther 3:12; Esther 8:9; Psalms 19:3; Psalms 81:5; Psalms 114:1; Isaiah 19:18; Isaiah 36:11; Isaiah 36:13; Jeremiah 5:15; Ezekiel 3:5; Ezekiel 3:6; Daniel 3:4; Daniel 3:7; Daniel 3:29; Daniel 4:1; Daniel 5:19; Daniel 6:25; Daniel 7:14; Zephaniah 3:9; Zechariah 8:23; Acts 2:6. Webster's 1828 defines this word as: 'n. L. lingua, the tongue, and speech. 1. Human speech; the expression of ideas by words or significant articulate sounds, for the communication of thoughts. Language consists in the oral utterance of sounds, which usage has made the representatives of ideas. When two or more persons customarily annex the same sounds to the same ideas, the expression of these sounds by one person communicates his ideas to another. this is the primary sense of language, the use of which is to communicate the thoughts of one person to another through the org and of hearing. Articulate sounds are represented by letters, marks or characters which form words. Hence language consists also in 2. Words duly arranged in sentences, written, printed or engraved, and exhibited to the eye. 3. the speech or expression of ideas peculiar to a particular nation. Men had originally one and the same language, but the tribes or families of men, since their dispersion, have distinct languages. 4. Style; manner of expression. Others for language all their care express. 5. the inarticulate sounds by which irrational animals express their feelings and wants. Each species of animals has peculiar sounds, which are uttered instinctively, and are understood by its own species, and its own species only. 6. Any manner of expressing thoughts. thus we speak of the language of the eye, a language very expressive and intelligible. 7. A nation, as distinguished by their speech. Dan. 3'. The American Tract Society Dictionary defines this word as: 'One of the distinguishing gifts of God to man, essential to all high enjoyment and improvement in social life, and to be prized and used in a manner worthy of its priceless value for the glory of God and the benefit of mankind. the original language was not the growth of a mere faculty of speech in man, but a creation of gift of God. Adam and Eve when created knew how to converse with each other and with the Creator. forsome two thousand years, "the whole earth was of one language and of one speech," Ge 11:1. But about one hundred years after the flood, according to the common chronology, and later according to others, God miraculously "confounded the language" of the Cushite rebels at Babel; and peopling the earth by these scattered families of diverse tongues, He frustrated the designs and promoted his own. there are now several hundreds of languages and dialects spoken on the earth, and infidels have hence taken occasion to discredit the Bible doctrine of the unity of the human race. It is found, however, that these languages are distributed in several great classes, which have striking affinities with each other; and as comparative philology extends its researches, it finds increasing evidence of the substantial oneness of the human race and of the truth of Scripture.
The miracle performed at Jerusalem on the day of Pentecost was the reverse of that at Babel, Ac 2:1-18, and beautifully illustrated the tendency of the gospel to introduce peace and harmony where sin has brought discord, and to reunite all the tribes of mankind in one great brotherhood.
To the student of the Bible, one of the most important subjects is the character and history of the original languages in which that holy book was written. In respect to the original Greek of the New Testament, some remarks have been made under the article GREECE. the Hebrew language, in which the Old Testament was written, is but one of the cluster of cognate languages, as belonging particularly to the descendants of Shem. A proper knowledge of the Hebrew, therefore, implies also an acquaintance with these of the kindred dialects.
The Shemitic languages may be divided into three principal dialects, namely, the Aramaean, the Hebrew, and the Arabic. 1. the Aramaean, spoken in Syria, Mesopotamia, and Babylonia, is subdivided into the Syriac and Chaldee dialects sometimes called also the West and East Aramaean. 2. the Hebrew or Canaanites dialect, Isa 19:18, was spoken in Palestine, and probably with little variation in Phoenicia and the Phoenician colonies, as for instance, at Carthage and other places. the remains of the Phoenician and Punic dialects are too few and oo much disfigured to enable us to judge with certainty how extensively these languages were the same as the dialect of Palestine. 3. the Arabic, to which the Ethiopic bears a special resemblance, comprises, in modern times, a great variety of dialects as a spoken language, and is spread over a vast extent of country; but so far as we are acquainted with its former state, it appears more anciently to have been limited principally to Arabia and Ethiopia.
These languages are distinguished from European tongues by several marked peculiarities: they are all, except the Ethiopic, written from right to left, and their books begin at what we should call the end; the alphabet, with the exception of the Ethiopic which is syllabic, consists of consonants only, above or below which the vowel-points are written; they have several guttural consonants very difficult of pronunciation to Europeans; the roots of the language are, in general, verbs of three letters, and pronounced, according to the various dialects, with one or more vowels; the verbs have but two tenses, the past and the future; and the pronouns in the oblique cases are generally untied in the same word with the noun or verb to which they have a relation. these various dialects form substantially one language, of which the original home was Western Asia. that they have all diverged from one parent stock is manifest, but to determine which of them has undergone the fewest changes would be a difficult question. the language of Noah and his son Shem was substantially that of Adam and all the antediluvians. Shem and Heber were contemporary with Abraham, and transmitted, as we have good reason to believe, their common tongue to the race of Israel; for it is not to be assumed that at the confusion of Babel no branch of the human family retained the primitive language. It does not appear that the descendants of Shem were among the builders of Babel, Ge 10:8-10. the oldest records that are known to exist are composed in the Hebrew language. It flourished in its purest form in Palestine, among the Phoenici and and Hebrews, until the period of the Babylonish exile; soon after which it declined, and finally was succeeded by a kind of Hebraeo-Aramaean dialect, such as was spoken in the time of our Savior among the Jews. the West Aramaean had flourished before this for a long time in the east and north of Palestine; but it now advanced farther west, and during the period that the Christian churches of Syria flourished, it was widely extended. It is at present almost a dead language, and has been so for several centuries. the Hebrew may be regarded as having been a dead language, except among a small circle of literati, for about the space of two thousand years. Our knowledge of Arabic literature extends back very little beyond the time of Mohammed. But the followers of this pretended prophet have spread the dialect of the Koran over vast portions of the world. Arabic is now the vernacular language of Arabia, Syria, Egypt, and in a great measure of Palestine and all the northern coast of Africa; while it is read and understood wherever the Koran has gone, in Turkey, Persia, India, and Tartary.
The remains of the ancient Hebrew tongue are contained in the Old Testament and in the few Phoenician and Punic words and inscriptions that have been here and there discovered. the remains of the Aramaean are extant in a variety of books. In Chaldee, we have a part of the books of Daniel and Ezra, Da 2:4-7:28; Ezr 4:8-6:18; 7:12-26, which are the most ancient of any specimens of this dialect. the Targum of Onkelos, that is, the translation of the Pentateuch into Chaldee, affords the next and purest specimen of that language. the oldest specimen of this language that we have is contained in the Peshito, or Syriac version of the Old and New Testament, made perhaps within a century after the time of Christ. A multitude of writers in this dialect have flourished, many of whose writings are probably still extant, although but few have been printed in Europe. In Arabic, there exists a great variety of manuscripts and books, historical, scientific, and literary. A familiar knowledge of this and its kindred dialects throws much valuable light on the Old Testament Scriptures'.

Nave's Topical Bible provides links for the word language as: 'Unity of: Ge 11:1,6. Confusion of: Ge 11:1-9; 10:5,20,31. Dialects of the Jews: Jg 12:6; Mt 26:73. Many spoken at Jerusalem: Joh 19:20; Ac 2:8-11. Speaking in inspired "tongues" forbidden, in religious assemblies unless there was an inspired interpreter present: 1Co 14:2-28. Gift of: Mr 16:17; Ac 2:7-8; 10:46; 19:6; 1Co 12:10; 14. Mentioned in Scripture: Ashdod: Ne 13:24. Chaldee: Da 1:4. Egyptian: Ac 2:10; Ps 114:1. Greek: Lu 23:38; Ac 21:37. Latin: Lu 23:38; Joh 19:20. Lycaonian: Ac 14:11. Parthian and other lands: Ac 2:9-11. Syrian: 2Ki 18:26; Ezr 4:7; Da 2:4 '.

Torrey's Topical Textbook provides links for the word language as: 'Of all mankind one at first: Ge 11:1,6. CALLED: Speech: Mr 14:70; Ac 14:11. Tongue: Ac 1:19; Re 5:9. CONFUSION OF: A punishment for presumption, eyc: Ge 11:2-6. Originated the varieties in: Ge 11:7. Scattered men over the earth: Ge 11:8-9. Divided men into separate nations: Ge 10:5,20,31. Great variety of, spoken by men: 1Co 14:10. Ancient kingdoms often comprehended nations of different: Es 1:22; Da 3:4; 6:25. KINDS OF, MENTIONED: Hebrew: 2Ki 18:28; Ac 26:14. Chaldee: Da 1:4. Syriac: 2Ki 18:26; Ezr 4:7. Greek: Ac 21:37. Latin: Lu 23:38. Lycaonian: Ac 14:11. Arabic, etc: Ac 2:11. Egyptian: Ps 81:5; 114:1; Ac 2:10. Of some nations difficult: Eze 3:5-6. The term barbarian applied to those who spoke a strange: 1Co 14:11. POWER OF SPEAKING DIFFERENT: A gift of the Holy Ghost: 1Co 12:10. Promised: Mr 16:17. Given on the day of Pentecost: Ac 2:3-4. Followed receiving the gospel: Ac 10:44-46. Conferred by laying on of the apostles' hands: Ac 8:17; 19:6. Necessary to spread of the gospel: Ac 2:7-11. A sign to unbelievers: 1Co 14:22. Sometimes abused: 1Co 14:2-12,23. INTERPRETATION OF: Antiquity of engaging persons for: Ge 42:23. A gift of the Holy Ghost: 1Co 12:10. Most important in the early church: 1Co 14:5,13,27-28. The Jews punished by being given up to people of a strange: De 28:49; Isa 28:11; Jer 5:15'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'was noised abroad. Gr. voice was made. The multitude. Ac 3:11; 1Co 16:9; 2Co 2:12 confounded. or, troubled in mind. Mt 2:3'.

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C2-S7 (Verse 7) . The secondary reaction of the Jews to the working of God's Holy Ghost through the church saved members.

And they were all amazed and marvelled,
saying one to another,
Behold,
are not all these which speak Galilaeans?.

The Galilae and were considered to be ignorant lower-class people. Therefore, other Jews found it amazing that they could speak other languages and even more so at the multitude of languages spoken. This made no sense to them in a physical way. And, like usually happens, people are amazed and marvel at the working of God, especially when they try to explain the supernatural within the limits of the natural.

Please see the note for Mark 1:27 about the words amazed / amazement. Webster's 1828 defines the word this word as: 'Astonished; confounded with fear, surprise or wonder'. Forms of this word are used, in this book, in: Acts 2:7; Acts 2:12; Acts 3:10; Acts 9:21.

Please see the note for Galatians C1-S3 about the word marvel. The functional definition for this word is: 'Webster's 1828 defines this word as: '1. A wonder; that which arrests the attention and causes a person to stand or gaze, or to pause. this word is nearly obsolete, or at least little used in elegant writings. 2. Wonder; admiration'. Forms of this word are used, in this book, in: Acts 2:7; Acts 3:12; Acts 4:13.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'amazed. Ac 2:12; 3:10; 14:11-12; Mr 1:27; 2:12 are. Ac 1:11; Mt 4:18-22; 21:11; Joh 7:52'.

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C2-S8 (Verse 8) this sentence expresses their confusion.

And how hear we every man in our own tongue,
wherein we were born?.

Please see the note for Matthew 1:16 about the word born. The functional definition for this word is: 'Conceived life is brought into the world'. Please also see the note for 1John 3:9 about the phrase born of God. Please also see the note for Colossians 1:15 about the word firstborn. Please also see the note for Hebrews 1:5 about the word begotten. The functional definition is: 'Procreated; generated'. Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday.

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C2-S9 (Verse 9-11) this sentences identifies the nations represented at that time.

Parthians,
and Medes,
and Elamites,
and the dwellers in Mesopotamia,
and in Judaea,
and Cappadocia,
in Pontus,
and Asia,
Phrygia,
and Pamphylia,
in Egypt,
and in the parts of Libya about Cyrene,
and strangers of Rome,
Jews and proselytes,
Cretes and Arabians,
we do hear them speak in our tongues the wonderful works of God .

The majority of this sentence is naming different nations where people were born. The last phrase tells us that they spoke different tongues, yet, we do hear them speak in our tongues the wonderful works of God.

Please see the for Treasury of Scripture Knowledge, below, for references to these various nations.

The functional definition for the word Asia is: 'An area of the world where Paul started churches. While these people in Asia were saved through the ministry of Paul, they were willing to forsake him and choose religion which excused their sin'.

The Jews of Asia are frequently mentioned as causing trouble for the church. On Paul's first missionary trip, he was forbidden of the Holy Ghost to preach the word in Asia (Acts 16:6). They were also involved in causing the arrest of Paul by telling lies about his teaching in the Jerusalem Church. Even today, people in this region are involved in never-ending religious wars. Please see the note for 2Timothy C1S9 about Asia. It has linke to every place where the Bible mentions Asia. along with a short note about each reference. This book mentions Asia in: Ac 2:9; Acts 6:9; Acts 16:6; Acts 19:10; Acts 19:22; Acts 19:26-27; Acts 19:31; Acts 20:4; Acts 20:16; Acts 20:18; Acts 21:27; Acts 24:18; Acts 27:2.

Please see the note for Hebrews 3:16 about Egypt. The functional definition for this word is: 'While Egypt is a physical country on this Earth, it is used for a type of the world (way of thinking, etc) within the Bible'. Egypt is mentioned, in this book, in: Acts 2:10; Acts 7:9; Acts 7:8; Acts 7:9-10; Acts 7:11; Acts 7:12; Acts 7:15; Acts 7:17; Acts 7:34; Acts 7:36; Acts 7:39; Acts 7:40; Acts 13:17.

The Jews of Cyrene are mentioned in a good way within the Bible. The man who carried the cross of Jesus was from there. His sons were important in the early church. Jews from this region were involved in starting the church of Antioch and in sending Paul and Barnabas on the first missionary journey. Please see the note for C2-S9 for links to other places where this region is mentioned. This region is also mentioned, in this Bible book, in: Actss 6:8; Acts 11:20; Acts 13:1.

Please see the notes for 1Timothy 5:9-10 and 1Peter 1:1-LJC about the word strangers. The Morrish Bible Dictionary defines this word as: 'this term was applied to any sojourning among the Israelites, who were not descendants of Israel. the law gave injunctions against the oppression of such. Nu 15:14-30. 2. Gentiles are also called 'strangers' from the covenants of promise (Eph 2:12), showing that the covenants made with Israel did in no wise embrace the Gentiles, though God's grace at all times extended to them. 3. those called strangers in 1Pe 1:1 were Jews away from their own land: sojourners of the dispersion. 4. Both the O.T. and the N.T. saints were and are strangers upon earth. David said, "I am a stranger with thee, and a sojourner, as all my fathers were." Ps 39:12. they "confessed that they were strangers and pilgrims on the earth." Heb 11:13. the same is true of the saints now. 1Pe 2:11. their citizenship is in Heaven, and this earth is no longer their home or their rest'. The note for 1Peter 1:1-LJC has links to where this word is used in the New Testament along with some discussion about the usage of this word within the Bible. Be careful because some commentators wrongly define this word to be Jews who did not live in Judaea. Please also see the note for 1Peter 4:4 about the word stranger. Forms of this word are used, in this book, in: Ac 2:10; Acts 7:29; Acts 13:17; Acts 17:21.

We find Rome onlt in the New Testament, in: Acts 2:10; Acts 18:2; Acts 19:21; Acts 23:11; Acts 28:14; Acts 28:16; Romans 1:7; Romans 1:15; 2Timothy 1:17. Smith's Bible Dictionary defines this word as: 'the famous capital of the ancient world, is situated on the Tiber at a distance of about 15 miles from its mouth. the "seven hills,"
Re 17:9: which formed the nucleus of the ancient city stand on the left bank. On the opposite side of the river rises the far higher side of the Janiculum. Here from very early times was a fortress with a suburb beneath it extending to the river. Modern Rome lies to the north of the ancient city, covering with its principal portion the plain to the north of the seven hills, once known as the Campus Martius, and on the opposite bank extending over the low ground beneath the Vatican to the north of the ancient Janiculum. Rome is not mentioned in the Bible except in the books of Maccabees and in three books of the New Testament, viz., the Acts, the Epistle to the Romans and the Second Epistle to Timothy.
1. Jewish inhabitants. the conquests of Pompey seem to have given rise to the first settlement of Jews at Rome. the Jewish king Aristobulus and his son formed part of Pompey's triumph, and many Jewish captives and immigrants were brought to Rome at that time. A special district was assigned to them, not on the site of the modern Ghetto, between the Capitol and the island of the Tiber, but across the Tiber. Many of these Jews were made freedmen. Julius Caesar showed them some kindness; they were favored also by Augustus, and by Tiberius during the latter part of his reign. It is chiefly in connection with St. Paul's history that Rome comes before us in the Bible. In illustration of that history it may be useful to give some account of Rome in the time of Nero, the "Caesar" to whom St. Paul appealed, and in whose reign he suffered martyrdom.
2. the city in Paul's time. --The city at that time must be imagined as a large and irregular mass of buildings unprotected by an outer wall. It had long outgrown the old Servian wall; but the limits of the suburbs cannot be exactly defined. Neither the nature of the buildings nor the configuration of the ground was such as to give a striking appearance to the city viewed from without. "Ancient Rome had neither cupola nor camyanile," and the hills, never lofty or imposing, would present, when covered with the buildings and streets of a huge city, a confused appearance like the hills of modern London, to which they have sometimes been compared. the visit of St. Paul lies between two famous epochs in the history of the city, viz, its restoration by Augustus and its restoration by Nero. the boast of Augustus is well known, "that he found the city of brick, and left it of marble." Some parts of the city, especially the forum and Campus Martius, must have presented a magnificent appearance, of which Niebur's "Lectures on Roman History," ii. 177, will give a general idea; but many of the principal buildings which attract the attention of modern travellers in ancient Rome were not yet built. the streets were generally narrow and winding, flanked by densely crowded lodging-houses (insulae) of enormous height. Augustus found it necessary to limit their height to 70 feet. St, Paul's first visit to Rome took place before the Neronian conflagration but even after the restoration of the city which followed upon that event, many of the old evils continued. the population of the city has been variously estimated. Probably Gibbon's estimate of 1,200,000 is nearest to the truth. One half of the population consisted, in all probability, of slaves. the larger part of the remainder consisted of pauper citizens supported in idleness by the miserable system of public gratuities. there appears to have been no middle class, and no free industrial population. Side by side with the wretched classes just mentioned was the comparatively small body of the wealthy nobility, of whose luxury and profligacy we learn so much from the heathen writers of the time, Such was the population which St. Paul would find at Rome at the time of his visit. We learn from the Acts of the Apostles that he was detained at Rome for "two whole years," "dwelling in his own hired house with a soldier that kept him,"
Ac 28:16,30: to whom apparently, according to Roman custom, he was hound with a chain.
Ac 28:20; Eph 6:20; Phm 1:13: Here he preached to all that came to him, no man forbidding him.
Ac 28:30-31: It is generally believed that on his "appeal to Caesar" he was acquitted, and after some time spent in freedom, was a second time imprisoned at Rome. Five of his epistles, viz., those to the Colossians, Ephesians, Philippians, that to Philemon, and the Second Epistle to Timothy, were in all probability written from Rome, the latter shortly before his death
2Ti 4:6: the others during his first imprisonment. It is universally believed that he suffered martyrdom at Rome.
3. the localities in and about Rome especially connected with the life of Paul are-- (1) the Appian Way, by which he approached Rome.
Ac 28:15
(2) "The palace," Or "Caesar's court" (praetorium,)
Phm 1:13: this may mean either the great camp of the Praetorian guards which Tiberius established outside the walls on the northeast of the city, or, as seems more probable, a barrack attached to the imperial residence on the Palatine. there is no sufficient proof that the word "praetorium" was ever used to designate the emperors palace, though it is used for the official residence of a Roman governor.
Joh 18:28; Ac 23:35: the mention of "Caesar's household,"
Phm 1:25: confirms the notion that St. Paul's residence was in the immediate neighborhood of the emperor's house on the Palatine. (3) the connection of other localities at home with St. Paul's name rests only on traditions of more or less probability. We may mention especially-- (4) the Mamertine prison, of Tullianum, built by Ancus Martius near the forum. It still exists beneath the church of St. Giuseppe dei Falegnami. It is said that St. Peter and St. Paul were fellow prisoners here for nine months. this is not the place to discuss the question whether St. Peter was ever at Rome. It may be sufficient to state that though there is no evidence of such a visit in the New Testament, unless Babylon in
1Pe 5:13: is a mystical name for Rome yet early testimony and the universal belief of the early Church seems sufficient to establish the fact of his having suffered martyrdom there. [PETER] the story, however, of the imprisonment in the Mamertine prison seems inconsistent with
See Peter : 2Ti 4:11
(5) the chapel on the Ostian road which marks the spot where the two apostles are said to, have separated on their way to martyrdom. (6)The supposed scene of St. Paul's martyrdom, viz., the church of St. Paolo alle tre fontane on the Ostian road. to these may be added -- (7) the supposed scene of St. Peter's martyrdom, viz., the church of St. Pietro in Montorio, on the Janiculum. (8) the chapel Domine que Vadis, on the Aypian road,the scene of the beautiful legend of our Lord's appearance to St. Peter as he was escaping from martyrdom. (9) the places where the bodies of the two apostles, after having been deposited first in the catacombs, are supposed to have been finally buried --that of St. Paul by the Ostian road, that of St. Peter beneath the dome of the famous Basilica which bears his name. We may add, as sites unquestionably connected with the Roman Christians of the apostolic age-- (10) the gardens of Nero in the Vatican. Not far from the spot where St. Peter's now stands. Here Christians, wrapped in the skins of beasts, were torn to pieces by dogs, or, clothed in inflammable robes, were burnt to serve as torches during the midnight games. Others were crucified. (11) the Catacombs. these subterranean galleries, commonly from 8 to 10 feet in height and from 4 to 6 in width, and extending for miles, especially in the neighborhood of the old Appian and Nomentan Ways, were unquestionably used as places of refuge, of worship and of burial by the early Christians. the earliest dated inscription in the catacombs is A.D. 71. Nothing is known of the first founder of the Christian Church at Rome. Christianity may, perhaps, have been introduced into the city not long after the outpouring of the Holy Spirit on the day of Pentecost by the "strangers of Rome, who were then at Jerusalem,
Ac 2:10: It is clear that there were many Christians at Rome before St. Paul visited the city.
Ro 1:8,13,15; 15:20: the names of twenty-four Christians at Rome are given in the salutations at the end of the Epistle to the Romans. Linus, who is mentioned
2Ti 4:21: and Clement, Phil 4:3 are supposed to have succeeded St. Peter as bishops of Rome'.

Please see the note for Titus 1:5 about Crete. The functional definition for this word is: 'This was a well-known place at the time of the early church. It was used for trade and navigation. Therefore, it could be very important in sending the Gospel throughout the known world'.

Please see the note for Matthew 23:15 about the word proselyte. The functional definition for this word is: 'The name given to any from among the nations who embraced Judaism.'.

Please see the note for 2Corinthians 12:12 about the word wonder. Webster's 1828 dictionary defines this word as: 'that emotion which is excited by novelty, or the presentation to the sight or mind, of something new, unusual, strange, great, extraordinary, or not well understood; something that arrests the attention by its novelty, grandeur or inexplicableness. Wonder expresses less than astonishment, and much less than amazement. It differs from admiration, in not being necessarily accompanied with love, esteem or approbation, nor directed to persons. But wonder sometimes is nearly allied to astonishment, and the exact extent of the meaning of such words can hardly be graduated. they were filled with wonder and amazement. Acts 3. Wonder is the effect of novelty upon ignorance. 2. Cause of wonder; that which excites surprise; a strange thing; a prodigy. to try things oft, and never to give over, doth wonders. I am as a wonder to many. Psalm 71. 3. anything mentioned with surprise. Babylon, the wonder of all tongues. Wonders of the world. the seven wonders of the world were the Egyptian pyramids, the Mausoleum erected by Artemisia, the temple of Diana at Ephesus, the walls and hanging gardens of Babylon, the colossus at Rhodes, the statue of Jupiter Olympius, and the Pharos or watch-tower of Alexandria. 4. A miracle. Exodus 3'. Please also see the note for Matthew 7:22 about the word wonderful. The functional definition for this word is: 'a. Adapted to excite wonder or admiration; exciting surprise; strange; astonishing. Job 42'. Please see the Minor Titles of the Son of God Section, of the Significant Gospel Events Study, for links to this nameans other titles for Jesus.

Please see the notes for Romans C9S8; 1Corinthians C3S13; 2Corinthians 4:8-12; Galatians C2-S10 and Philippians 1:1 about the word works. The functional definition for this word is: ' In a general sense, to move, or to move one way and the other; to perform'. Please also see the note for Romans C11S10 about the phrase works are seen of men. Please also see the note for Psalms 119:23 about the phrase according to works. Please also see the note for Philippians 3:2 about the phrase evil workers. Please also see the note for Hebrews 4:12 about the phrase evil heart. Please also see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works. Please also see the note for Romans C3S27 about the phrase law of works. Please also see the note for 2Corinthians 6:1 about the word workers. Please also see the note for Matthew 10:9-10 about the word workman. Forms of this word are used, in this book, in: Acts 2:11; Acts 5:38; Acts 7:41; Acts 9:36; Acts 10:35; Acts 13:2; Acts 13:41; Acts 14:26; Acts 15:18; Acts 15:38; Acts 26:20; Acts 27:16.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Medes. 2Ki 17:6; Ezr 6:2; Da 8:20 Elamites. Ge 10:22; 14:1; Isa 11:11; 21:2; Da 8:2 exp: Ezr 4:9. Mesopotamia. Ac 7:2; Ge 24:10; De 23:4; Jg 3:8; 1Ch 19:6 Cappadocia. 1Pe 1:1 Pontus. Ac 18:2; 1Pe 1:1 Asia. Ac 6:9; 16:6; 19:10,27,31; 20:16,18; 2Ti 1:15; Re 1:4,11
Phrygia. Ac 16:6; 18:23 Pamphylia. Ac 13:13; 14:24; 15:38; 27:5 Egypt. Ge 12:10; Isa 19:23-25; Jer 9:26; Ho 11:1; Mt 2:15; Re 11:8 Libya. Jer 46:9; Eze 30:5; Da 11:43 Cyrene. Ac 6:9; 11:20; 13:1; Mr 15:21 exp: Mt 27:32. strangers. Ac 18:2; 23:11; 28:15; Ro 1:7,15; 2Ti 1:17 Jews. Ac 6:5; 13:43; Es 8:17; Zec 8:20,23
Cretes. Ac 27:7,12; Tit 1:5,12 Arabians. 1Ki 10:15; 2Ch 17:11; 26:7; Isa 13:20; 21:13; Jer 3:2; 25:24; Ga 1:17; 4:25 wonderful. Ex 15:11; Job 9:10; Ps 26:7; 40:5; 71:17; 77:11; 78:4; 89:5; 96:3; 107:8,15,21; 111:4; 136:4; Isa 25:1; 28:29; Da 4:2-3; 1Co 12:10,28; Heb 2:4'.

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C2-S10 (Verse 12) the Jews whom God called were trying to understand what was happening.

And they were all amazed,
and were in doubt,
saying one to another,
What meaneth this?.

Our sentence starts with the word and, which means it is added to the prior sentences. God called all of them to the house where the disciples were staying by using a loud and unusual sound. Then they each heard things said in several different birth languages and the people who were all talking were considered to be lower class and uneducated Jews. Now, they are trying to understand something which makes no sense with natural reasoning. This was because what was happening was spiritual in nature.

Please see the note for Mark 1:27 about the words amazed / amazement. Webster's 1828 defines the word this word as: 'Astonished; confounded with fear, surprise or wonder'.

Please see the note for Romans C14S1 about the word doubtful. Webster's 1828 dictionary defines this word as: 'Dubious; not settled in opinion; undetermined; wavering; hesitating; applied to persons; as, we are doubtful of a fact, or of the propriety of a measure. 2. Dubious; ambiguous; not clear in its meaning; as a doubtful expression. 3. Admitting of doubt; not obvious, clear or certain; questionable; not decided; as a doubtful case; a doubtful proposition; it is doubtful what will be the event of the war. 4. Of uncertain issue. We have sustained one day in doubtful fight. 5. Not secure; suspicious; as, we cast a doubtful eye. 6. Not confident; not without fear; indicating doubt. With doubtful feet, and wavering resolution. 7. Not certain or defined; as a doubtful hue'. Please also see the note for 2Corinthians 12:1 about the word doubtless. Forms of this word are used, in this book, in: Acts 2:12; Acts 5:24; Acts 10:17; Acts 10:20; Acts 11:12; Acts 25:20; Acts 28:4.

Please see the note for Luke 15:26 about the word mean (singular) / meant. The functional definition for this word is: 'To have in the mind, view or contemplation; to intend. What mean you By this service? Ex.12. 2. to intend; to purpose; to design, with reference to a future act. Ye thought evil against me, but God meant it for good. Gen.1. 3. to signify; to indicate. What mean these seven ewe lambs? Gen.21. What meaneth the noise of this great shout in the camp of the Hebrews? 1 Sam.4. Go ye, and learn what that meaneth-- Matt.9.
MEAN, v.i. to have thought or ideas; or to have meaning'. Forms of this word are used, in this book, in: Acts 2:12; Acts 4:9; Acts 10:17; Acts 17:20; Acts 18:21; Acts 21:13; Acts 21:39; Acts 27:2; Acts 27:12.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'What. Ac 10:17; 17:20; Lu 15:26; 18:36 General references. exp: Mr 12:11'.

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C2-S11 the response of God deniers.(Verse 13) .

Others mocking said,
These men are full of new wine..

This is a reaction that always happens when God works. God deniers try to find any excuse, no matter how ridiculous, to explain away the workings of God. Being full of new wine does not magically make you able to suddenly speak a language which you could never sepal before.

Please see the note for Jude 1:18 about the word mock. Webster's 1828 dictionary defines this word as: 'v.t. 1. Properly, to imitate; to mimick; hence, to imitate in contempt or derision; to mimick for the sake of derision; to deride by mimicry. 2. to deride; to laugh at; to ridicule; to treat with scorn or contempt. As he was going up by the way, there came forth little children out of the city, and mocked him, saying, go up, thou bald head. 2 Kings 2. Mark 10. 3. to defeat; to illude; to disappoint; to deceive; as, to mock expectation. thou hast mocked means told me lies. Judg.16. 4. to fool; to tantalize; to play on in contempt. He will not Mock us with his blest sight, then snatch him hence.
MOCK, v.i. to make sport in contempt or in jest, or to speak jestingly. When thou mockest, shall no man make thee ashamed? Job.11.
MOCK, n. Ridicule; derision; sneer; an act manifesting contempt. Fools make a mock at sin. Prov.14. What shall be the portion of those who make a mock at every thing sacred? 1. Imitation; mimicry. Little used. MOCK, a. False, counterfeit; assumed; imitating reality, but not real. that superior greatness and mock majesty'. Please also see the note for Jude 1:18 about the word mocker. Webster's 1828 dictionary defines this word as: 'One that mocks; a scorner; a scoffer; a deride'.

Please see the note for Mark 15:23 about the word wine. The functional definition for this word is: 'A drink made from grapes. Sometimes it not was alcoholic and sometimes it was with varying degrees of intoxication. There are, reportedly, six different words, in original languages, which are all interpreted as wins in English'. Please also see the note for Luke 7:34 about the word winebibber. Please also see the note for Matthew 21:33-34 about the word winepress.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'These. Ac 2:15; 1Sa 1:14; Job 32:19; Song 7:9; Isa 25:6; Zec 9:15,17; 10:7; Eph 5:18'.

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C2-S12 (Verse 14-15) The start of the Gospel message.

Equivalent Section: All eleven apostles were with Peter showing their agreement and support as he preached.

But Peter,
standing up with the eleven,
lifted up his voice,
and said unto them,
Ye men of Judaea,
and all ye that dwell at Jerusalem,
be this known unto you,
and hearken to my words:.

Equivalent Section: Your supposition is wrong and here is the evidence to support my claim.

For these are not drunken,
as ye suppose,
seeing it is but the third hour of the day.

Our sentence starts with the word But, which means it is continuing the subject of the prior sentences while changing the conclusion from that subject. People were speculating why all of the church members were speaking in several different human languages. And, many claimed that it was because they were drunk. In our sentence, Peter tells them that they are obviously wrong because you do not become fluent in an unknown language simply by getting drunk. Then, Peter tells them the true source of their ability to speak other languages suddenly. (That is our next sentence.)

Notice the use of the word ye in this sentence. It is defined as 'each and every one of you personally'. God's Holy Ghost made sure that Peter addressed to people in a personal way because true Biblical salvation is received personally.

Next, Peter first tells them that their supposition is wrong and provides evidence that they are wrong. In the next sentence, Peter tells the true source of the current behavior of the church members. But, he first had to show the error of their current thinking before he can correct their thinking.

Please see the notes for Romans C14S5 and 1Corinthians C15S1 about the word stand. The functional definition for this word is: 'to be upon the feet, as an animal; not to sit, kneel or lie'. Please also see the note for Philippians 1:18 about the word notwithstanding. Please also see the note for 1Corinthians C14S2 about the word understand. Please also see the note for Galatians C5S1 about the phrase stand fast.

Please see the note for Luke 24:8-9 about the word eleven. The functional definition for this word is: 'the twelve disciples / apostles minus Judas Iscariot'. The International Standard Bible Encyclopedia defines this word as: 'e-lev'-'-n, (hoi hendeka): the eleven apostles remaining after the death of Judas. the definite article used serves to designate them as a distinct and definite group whose integrity was not destroyed by the loss of one of the twelve. the college of "the Twelve" had come to be so well recognized that the gospel writers all used on occasions the word with the definite article to represent the Twelve Apostles chosen by Jesus. this custom still remained and the numeral merely changed, as, "Afterward he was manifested unto the eleven" (Mr 16:14; compare Lu 24:9,33; Acts 2:14). On the other hand, however, the substantive is also sometimes used, as "The eleven disciples went into Galilee" (Mt 28:16; compare also Ac 1:26). As an illustration of the fixedness of usage, Paul refers to the eleven as "the twelve" when he recounts the appearances of Jesus after His resurrection: "And that he appeared to Cephas; then to the twelve" (1Co 15:5). Walter G. Clippinger'. The symbolic meaning of this word is 'Eleven was considered a symbol of internal conflict and rebellion. It was compared to the unbalancing of the number ten, a pillar in the universe, number eleven represented disorder. Ten symbolized a complete cycle, by adding one; eleven was a symbol of exaggeration, extravagance and human sin. 'The eleventh hour' suggests urgency. disorder, disorganization, imperfection, and disintegration'. Please also see the note for John 6:67 about the phrase twelve disciples / apostles.

Please see the note for Matthew 12:11 about the word lift. The functional definition for this word is: 'To raise; to elevate; as, to lift the foot or the hand; to lift the head'. Forms of this word are used, in this book, in: Acts 2:14; Acts 3:7; Acts 4:24; Acts 9:41; Acts 14:11; Acts 22:22.

Please see the note for 1Corinthians C14S11 about the word voice. The functional definition for this word is: 'The sense of the verb is to throw, to drive out sound; and voice is that which is driven out. Sound or audible noise uttered by the mouth, either of human beings or of other animals'. Please also see the note for Luke 3:21-22 about the phrase voice from heaven Please also see the note for Revelation 20:9 about the phrase fire from heaven.

Please see the note for Colossians 2S2 about the word word. The functional definition is: 'a single component part of human speech or language'. However, the word of God is the holy scriptures and in the English language, it is only the KJV-1611. Please also see the notes for Romans C10S22 and Word in 1John about the phrase word of God. Please also see the note for John 1:1 for an extensive note explaining the differences, and similarities, between the capitalized and the non-capitalized word word. When a Bible reference uses an uppercase word, it is referring to Jesus Christ. The uppercase makes this a formal name of the Son of God. However, while the exact definition is different, the properties are spiritually similar to the lowercase word. Please also see the note for 1Thessalonians 1:8 about the phrase word of the Lord. Please note that the word of the Lord is a sub-set of the word of God. the word of God contains all of God's written truth including recording the lies of Satan. The word of the Lord is that part of the word of God which will be used to judge us. The lies from Satan are not included within the word of the Lord.

Please see the notes for Romans C13S16 and Galatians C5S2 about the words drunk / drunkenness. The word drunkenness is defined by Webster's 1828 dictionary as 'n. 1. Intoxication; inebriation; a state in which a person is overwhelmed or overpowered with spirituous liquors, so that his reason is disordered, and he reels or staggers in walking. Drunkenness renders some persons stupid, others gay, others sullen, others furious. Let us walk honestly as in the day; not in rioting and drunkenness. 2. Habitually ebriety or intoxication. 3. Disorder of the faculties resembling intoxication by liquors; inflammation; frenzy; rage. Passion is the drunkenness of the mind'.

Please see the note for Luke 24:37 about the word suppose. The functional definition for this word is: 'Webster's 1828 defines this word as: '1. to lay down or state as a proposition or fact that may exist or be true, though not known or believed to be true or to exist; or to imagine or admit to exist, for the sake of argument or illustration. Let us suppose the earth to be the center of the system, what would be the consequence? When we have as great assurance that a thing is, as we could possibly, supposing it were, we ought not to doubt of its existence. 2. to imagine; to believe; to receive as true. Let not my lord suppose that they have slain all young men, the king's sons; for Ammon only is dead. 2 Sam.13. 3. to imagine; to think. I suppose, If our proposals once again were heard-- 4. to require to exist or be true. the existence of things supposes the existence of a cause of the things. One falsehood supposes another, and renders all you say suspected. 5. to put one thing by fraud in the place of another. Not in use'. Forms of this word are used, in this book, in: Ac 2:15; Acts 7:25; Acts 14:19; Acts 16:27; Acts 21:29; Acts 25:18; Acts 27:13.

Please see the note for John 2:4 about the word hour. The functional definition for this word is: 'a short period of time relative to the perspective. Thus, a thousand years can be considered to be an hour / short period of time from the perspective of eternity'. Forms of this word are used, in this book, in: Acts 2:15; Acts 3:1; Acts 5:7; Acts 10:3; Acts 10:9; Acts 10:30; Acts 16:18; Acts 16:33; Acts 19:34; Acts 22:13; Acts 23:23.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'with. Ac 1:26 lifted. Isa 40:9; 52:8; 58:1; Ho 8:1 Ye men. Ac 2:22; 5:35; 13:16; 21:28 hearken. Ac 7:2; De 27:9; Pr 8:32; Isa 51:1,4,7; 55:2; Jas 2:5 exp: Mr 4:3
these. 1Sa 1:15 exp: Ac 2:13. seeing. Mt 20:3; 1Th 5:5-8'.

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C2-S13 (Verse 16-21) The scripture used by Peter to explain Pentecost.

Equivalent Section: Give the scriptural basis for what happened.

First Step: Identify the scripture referenced.

But this is that which was spoken by the prophet Joel;.

Second Step: Reference the main promise from God.

And it shall come to pass in the last days,
saith God,
I will pour out of my Spirit upon all flesh:.

Equivalent Section: the evidence of salvation from God is that we will see God's Spirit affecting people's lives..

and your sons and your daughters shall prophesy,
and your young men shall see visions,
and your old men shall dream dreams:.

Equivalent Section: God's people shall prophesy after they receive God's Spirit.

And on my servants and on my handmaidens I will pour out in those days of my Spirit;
and they shall prophesy:.

Equivalent Section: God will provide evidence that He is providing wonders to His people and judgment to the lost.

First Step: God will provide evidence that He is working through the 'Church Age'.

And I will shew wonders in heaven above,
and signs in the earth beneath;.

Second Step: God will provide evidence that He is working through the great tribulation.

blood,
and fire,
and vapour of smoke:.

Equivalent Section: Other signs of God's judgment during the great tribulation.

The sun shall be turned into darkness,
and the moon into blood,
before that great and notable day of the Lord come:.

Equivalent Section: those who believe God's signs and call on the name of the Lord shall be saved..

And it shall come to pass,
that whosoever shall call on the name of the Lord shall be saved.

in this sentence, Peter quotes from Joel 2:28-32. While the first part of what Peter quotes was for that time, the second part is actually a prophecy for the great tribulation. The first three Equivalent Sections were for Pentecost when God birthed His church within the nation of His people. The next two Equivalent Sections are for the time of the great tribulation which will come upon the Jews because they rejected their God-given Christ. The last Equivalent Section is for both time periods.

In our sentence, we see a doctrine which is rejected by many people today including 'good, Godly, fundamental, Bible believing, KJV only Baptists'. And, that doctrine is that God blesses obedience even while He curses disobedience. God blessed this church at that time. But, shortly after the time of the end of this book, God destroys this church for refusing to accept the correction of their doctrine. Three times God sent them correction which they recognized as coming from God. The third time was when they caused Paul to be arrested and sent to Rome to be beheaded. God used that to have Paul write the 'Prison Epistles' and to witness to kings and do other things that God wanted done. But, while people in this church celebrated getting rid of Paul and his doctrine, God was waiting for the right time to bring judgment.

Reportedly, Peter was the senior apostle / pastor of this church for thirty eight years. In Galatians 2:11-21 we read that Peter almost caused a church split in Antioch by telling the Jews that they had to keep Jewish traditions and stop fellowshipping with Gentile church members. And, if you read Peter's letters, he is not writing to his church members but to strangers and writing as an elder (someone who gained wisdom through experience) and not as a pastor. Thus, we see here that this church started out well but messed up by allowing religious traditions to cause them to stop obeying God in their church and in their personal lives.

This sentence is a quote of Joel 2:31 and in this quote, Lord is reference is to God the Father. However, God the Father also accepts us applying it to the Son of God, as Peter does here. In addition, to this quote, we find the same message in different forms in Isaiah 2:12-21; Isaiah 13:9; Isaiah 24:23; Isaiah 34:8; Jeremiah 4:23; Joel 3:14; Amos 8:9; Zephaniah 2:2-3; Malachi 4:5; Matthew 24:29; Matthew 27:45; Mark 13:24; Luke 21:25; 1Corinthians 5:5; 1Thessalonians 5:2; 2Peter 3:7, 2Peter 3:10; Revelation 6:12; Revelation 16:8. In those references, God is bringing destruction because people refused to obey. And, more than the lost, God requires His children to obey. God saves us so that He can change us, as we obey, to become like Him.

The equivalency of this sentence proves that true Biblical salvation results in a true spiritual (not religious) change that is visible to the world including the lost. While the next two Equivalent Sections are for the time of the great tribulation, the signs, which are mentioned in those Sections, will be obvious to everyone including the lost. Likewise, those people who truly call on the name of the Lord, should have obvious signs of a God changed life. In the word of God, equivalency, within sentences, tell us that the Equivalent Sections give the same message only said different ways. Thus, the signs for the great tribulation will be evident to all and the signs of the indwelling Holy Spirit are also to be obvious to all.

in this sentence, God promised to pour out of my Spirit upon all flesh and the way that we receive this promise is to get truly Biblically saved based upon the promise that whosoever shall call on the name of the Lord shall be saved. Only proud fools claim that God gives His Spirit for a vain thing such as giving us a religious show of righteousness that has no substance. The truth of true Biblical salvation is consistent with the message of 2Corinthians 5:17 which tells us Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. (Are become means 'right now in the flesh and visible'.)

The basic message of this sentence is that true Biblical salvation produces a visible spiritual (NOT surface religious) change that is equivalent to the signs of the Lord's return. Yes, when He returns to judge the world, the evidence used will be on a world wide scale and yes when we get saved it is on a personal level. However, when we adjust for scale (equivalent is not always equal), there must be just as evident a change in the individual's life to back their claim of true Biblical salvation and that the Lord has taken charge of their personal life as there will be of the Lord taking charge of this world.

Now, looking at the report of Peter's message, we can see that Peter started by getting His audience's attention when he told them that they misunderstood what was happening (Acts 2:14-15).
Peter quotes Joel Joel 2:16-21 as the text for his message. This text promised a blessed future that all of the Jews were looking for and spent their entire life in anticipation of.
Peter convicts them of their sin and convinces them that their sin will keep them from their life-long dream and, in fact, will condemn them. Remember that, in the Gospel accounts, Jesus offered the kingdom to the Jews but then removed the offer when they rejected Him as God's Christ and as God's King. The offer is now made to all who accept Him as their personal Lord that they can become God's true children and have a chance of being in the kingdom (whosoever shall call on the name of the Lord shall be saved).
As Jews, they know the Law and understand that this condemnation will send them to Hell (Acts 2:22-23).
Peter tells them that Jesus of Nazareth has overcome death, which means there is a way out of their own condemnation (Acts 2:24).
Peter quotes Psalms 116:3-4, 16, and other scripture, to show them that resurrection is a promise from God the Father to His Christ (Acts 2:25-28).
Peter reminds them that David is dead (Acts 2:29). Therefore, God's promises given to David were really to his descendent Who would be Christ.
Peter reminds them of prophecy which they all understood that Christ would sit on the throne of David because He was a descendent of David (Acts 2:30).
Peter shows them a prophecy which they did not understand because it spoke of the resurrection of Christ from the dead (Acts 2:31). Those prophecies, of course, also required His death and burial.
Peter plainly tells them that Jesus is Christ (Acts 2:32-33).
Peter tells them that now that Jesus is returned to Heaven, He is providing the blessings that God promised would come through Christ (Acts 2:33).
Peter explains a prophecy that Christ would also be Lord (Acts 2:34-35).
Peter plainly tells them God hath made that same Jesus, whom ye have crucified, both Lord and Christ (Acts 2:36).
When these Jews realized their sinful error, they sought escape from their rightful punishment and were willing to accept any requirement that God made (Acts 2:37).
Peter tells them how to be saved (Acts 2:38-40).
Many (not all) trusted and obeyed and were saved (Acts 2:41).
Those who were saved showed many visible evidences of their changed life due to true Biblical salvation (Acts 2:42-47).

The first Equivalent Section tells us that the 'Church Age' is the last days. In addition, saved people have God's indwelling Holy Spirit Who never leaves them. In prior times, prophets received God's Holy Spirit, but He did not always stay with them. Some people make the mistake of claiming that someone must have God's indwelling Holy Spirit in order to be saved, without recognizing that God's indwelling Holy Spirit is a gift for the true church. God does not change (Malachi 3:6; Hebrews 13:8). Therefore, true Biblical salvation does not change. The disciples were all saved before they received God's indwelling Holy Spirit. The true Biblical salvation, which never changes and is in all ages, and is an ongoing personal relationship with the true God. Old Testament saints had that personal relationship even though they did not receive God's indwelling Holy Spirit.

So, our First Equivalent Section tells us a new thing that God is doing for the 'Church Age' and is providing the scriptural basis for the claim. We need to be careful about what we accept as coming from the Bible because there are very persuasive people who preach their own thoughts while claiming that they are basing their claims on the Bible but what they claim does not match what the scriptures are truly saying.

One other thing to note is that God says I will pour out of my Spirit upon all flesh. This gift is available to all who are truly saved and is not limited to a few prophets.

In the Second Equivalent Section, we read that the young saved people will receive messages and truths directly from God. They will not have to receive the messages through the prophets and priests as in prior times. However, they will have to spiritually mature because God only teaches through mother church until people are mature enough to work in God's spiritual field. This promise is for those people willing to become true workers for God. Please see the messages called Test of Spiritual Maturity and Spiritual Maturity Levels according to the Bible for more explanation of this truth.

In the third Equivalent Section, we read that God gives His Spirit to men and women. Too many religious people claim that such things are restricted to males. Please use the links in the sentence outline, above, to see the notes on these verses in the Word Study. Please also go the start of that Word Study to see the single definition of the word and the many applications with links to every Bible reference which supports the application. in this sentence, the phrase and they shall prophesy is added after And on my servants and on my handmaidens I will pour out in those days of my Spirit. This lets us know that God provides His Spirit so that He can use the saved to deliver His message to lost and carnal people. God does not do this so that people can be filled with pride. It is so that God can build His church by working with and through His people. And, that is the basic report of this Bible book.

In the forth Equivalent Section, we read about the evidence that the Lord will produce when He is taking over rule of the entire world. While we have a partial fulfilling of this prophecy within the church age, it will be completely fulfilled at the return of the Lord. During the church age people can refuse to accept the Lord and they will not be immediately killed. However, prophecy makes it clear that when the Lord returns to rule that will no longer be an available option. That is, today saved people live among lost people. After the return of the Lord people will get saved or they will be killed the first time that they knowingly sin.

Lots of people claim to know, and interpret, prophecy but can not tell the differences in the various specific days mentioned in prophecy. Please see the note for 1Thessalonians 5:2 about the phrase day of the Lord. The functional definition for this word is: 'includes the battle of Armageddon and the 'Sheep and Goat Judgment' where anyone who did not help the Jews during the great tribulation is cast into Hell'. Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of.

The Fifth Equivalent Section gives us a prophecy for the time of the great tribulation. It is included here, as already explained, to let us know that the truly saved are to have signs which are visible to all. (As explained, the equivalency of the sentence provides that truth.) the truly saved are to let God's Holy Ghost work through their life which will produce those signs. For example, I have had several times where medical people told me that they saw 'undeniable multiple miracles' in my life to support my message that such things only come through an ongoing personal relationship with God and not from religion.

As already written, our last Equivalent Section is for both time periods and helps us to see the relationships between the prophecies for two different time periods. We get a lot of doctrinal error from people trying to interpret prophecy the wrong way. And, one example is the differences in time periods which are contained within this sentence. In addition, there are certain interesting differences between the original in Joel and Peter's quote. As God sometimes does, He keeps the message the same but adds a little in in another place of the word of God. For example, in this instance, God changes delivered to be saved. There are some subtle differences between the definitions of these words but the main message is the same. When we are delivered from trouble, we get out of it. A lot of people believe the error that true Biblical salvation delivers us from the consequences of sin but does not necessarily deliver them from being in (controlled by) sin. However, God's messenger to Joseph said that and she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins (Matthew 1:21). Please notice that the angel did not say they would be saved from the consequences but from the sin itself. This is what is common about the definitions of delivered and saved.

In addition, we need to understand how the Bible uses the title of Lord in order to properly appreciate this verse. True believers have always recognized this verse as a critical verse on the doctrine of salvation, but rarely, in recent years, understood all of the Biblical significance.

God ignored prior prayers made in the name of the Lord (in Acts) that were not in line with proper use and proper respect of the difference between our position and that of our Lord. Jesus is 'God in human flesh' but we found many places in the Gospels where people regarded Jesus as 'just a man'. Therefore, many people regard 'a prayer to Jesus' to be 'a prayer to a man' who paid the price for their salvation but who they can also argue with if they don't like his commands to them. However, most people understand that the Lord is God and they don't have the power to fight God. Therefore, they will not argue with a commandment from the Lord like they will a commandment from 'just a man' who happens to be named Jesus.

People who say that this verse means the same thing as 'say a prayer to Jesus' are ignoring this critical doctrinal difference. They tell people to 'say a prayer to Jesus' and then get upset when the people come back later and say that they weren't really saved by that prayer. God understands the difference in their heart and refuses to save those who refuse to recognize Him as Lord. When we understand this difference, and how God refuses to answer prayers that are improperly presented to Him, we can start to see the error of those who claim that this verse means that God will save us if we 'say a prayer to Jesus'.

This study has found that there is a major difference between the role of Jesus and that of Lord, even though both are roles of the Son of God. In the simplest explanation, the Son of God became a man named Jesus and other men disrespected Him, mocked Him, beat Him until He didn't look human and then crucified Him, buried Him and were sure that they were done with Him. People who 'say a prayer to Jesus' often feel, in their heart, that they are dealing with a man that's a little better than them. They believe, in their heart, that they can make Him do what they want and ignore His desires, just like the people that crucified did. The Lord, on the other hand, is best revealed by Revelation.

There is another critical difference. 1John 2:2 says And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. He died as a literal physical man to pay for all of the sins of everyone. But, people still go to Hell and that is because they refuse to accept Him as their personal Lord. A judge can not wander into the court room, in his street clothes, snatch up the law books and start making changes if he remains righteous. God is always righteous. A righteous judge must put on his robe to show that he is acting within his role as judge. He must call court into session, have the court recorder make all actual changes to the law books, follow proper procedures with proper people present to do their own jobs. The same is true in Heaven because God is always righteous. God can only have the law books updated when He has court in session and He is acting within His role as Lord. 1John 3:4 tells us Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law. Therefore, in order to blot out the record of our sin, He must act within His role as Lord. Only as Lord does He have the power and authority to change the Heavenly law books and when we call upon the name of the Lord, we are trusting Him to use the power and authority of that role in order to change Heavenly law books. And, that is why our sentence says call upon the name of the Lord and not 'ask Jesus to be your savior'.

As pointed out in the study of that book, Revelation is singular and not plural. It reveals the person, not future events. The future events in Revelation are added into the Revelation of the person only when they reveal more about the person. (There is a place where John was told to not write down an event because it did not relate to revealing that Jesus Christ is Lord.).John went from addressing the Son of God as Jesus Christ, in the start of the book of Revelation, to addressing the Son of God as Lord Jesus Christ in the end of the book. When He comes back as Lord, NO ONE will treat Him as they treated Him in His role as Jesus. They will beg the rocks and mountains to hide them from His wrath. He will cut off their head for even the thought of sin. When people approach the Lord, they have a totally different attitude and action than when they approach Jesus and that difference reaches to the very center of their being. If the reader reviews the note for 2:17 under Son, they will see how even the sentence which encloses this verse makes this very difference in the proper interpretation of this verse.

Not only is there a difference in power between Jesus and the Lord, but there is a difference in position. Without going into all of the details, it is absolutely impossible for God to remain a righteous judge (Genesis 18:25; Deuteronomy 25:1; 1 Kings 8:32; 2 Chronicles 6:23; Job 9:15; Ecclesiastes 3:17; John 7:24; 2Timothy 4:8) if He dealt with ANY legal matter outside of the role and office of Lord. Since sin is a violation of God's Law (1John 3:4), God could not remain righteous if He dealt with the legality of sin within His role as Jesus since Jesus relates to people in a personal way. People who don't understand the principals of law might disagree with this statement because of their ignorance. But, if they verify it with an honest person who understands the principals of law, they will find that I am speaking the truth.

I could go on but will stop with one more point. The entire church checked their Bible and prayed in the name of the Lord (in Acts 1) and still ended up in error without the indwelling Holy Ghost. With the help of the indwelling Holy Ghost, they received totally different results when they approached the Lord this time. We need the Spirit of God to reveal the word of God to us or we will end up in error many times even thought we are trying to serve God. But the Spirit of God will not reveal the word of God to us when we refuse to acknowledge God the Son's position as Lord and accept that no matter how hard it might seem to be to believe what he says, He is always right.

Please see the notes for Luke 1:76; Romans C16S33; Romans C12S5 and Jude about the word prophet. In addition, false prophets are covered in the Study called False things according to the Bible. The most popular religious definition for this word is: 'someone who foretells the future'. However, that definition tends to limit the thinking of people to only those statements when, actually, the majority of their message was doctrinal. Please also see the note for John 1:45 about the phrase law and the prophets. Please also see the links for Prophecies and Prophecies Fulfilled in the Gospel Significant Events Study and the New Testament Significant Events Study.

Please see the note for Matthew 26:12 about the word pour. Webster's 1828 defines this word as: 'to throw, as a fluid in a stream, either out of a vessel, or into it; as, to pour water from a pail, or out of a pail; to pour wine into a decanter. Pour is appropriately but not exclusively applied to fluids, and signifies merely to cast or throw, and this sense is modified by out, from, in, into, against, on, upon, under, etc. It is applied not only to liquors, but to other fluids, and to substances consisting of fine particles; as, to pour a stream of gas or air upon a fire; to pour out sand. It expresses particularly the bestowing or sending forth in copious abundance. I will pour out my Spirit upon all flesh. Joel 2. to pour out dust. Lex.14. 2. to emit; to send forth in a stream or continued succession. London doth pout out her citizens. 3. to send forth; as, to pour out words, prayers or sighs; to pour out the heart or soul. Ps.62.42. 4. to throw in profusion or with overwhelming force. I will shortly pour out my fury on thee. Ezek.7.
POUR, v.i. to flow; to issue forth in a stream, or continued succession of parts; to move or rush, as a current. the torrent pours down from the mountain, or along the steep descent. 1. to rush in a crowd or continued procession. A ghastly band of giants, All pouring down the mountain, crowd the shore'.

Please see the notes for Romans C8S1; 2Corinthians C1S7; Galatians C6S8; Philippians 1:22 and Colossians C1S6 about the word flesh. The functional definition for this word is: 'our body and all influences upon our mind, our will and our emotions which come through our body and concerns for our body'. Please also see the note for 2Corinthians 12:7 about the phrase thorn in the flesh. Please also see the note for Romans C8S7 about the phrase after the flesh. Please also see the note for Romans C8S7 about the phrase in the flesh. Forms of this word are used, in this book, in: Acts 2:17; Acts 2:26; Acts 2:30-31.

Please see the note for John 12:14-15 about the word daughters. Easton's Bible Dictionary defines this word as: 'This word, besides its natural and proper sense, is used to designate, (1.) A niece or any female descendant (Ge 20:12; 24:48; 28:6). (2.) Women as natives of a place, or as professing the religion of a place; as, "the daughters of Zion" (Isa 3:16), "daughters of the Philistines" (2Sa 1:20). (3.) Small towns and villages lying around a city are its "daughters," as related to the metropolis or mother city. Tyre is in this sense called the daughter of Sidon (Isa 23:12). (4.) the people of Jerusalem are spoken of as "the daughters of Zion" (Isa 37:22). (5.) the daughters of a tree are its boughs (Ge 49:22). (6.) the "daughters of music" (Ec 12:4) are singing women'. Forms of this word are used, in this book, in: Acts 2:17; Acts 7:21; Acts 21:9.

Please see the notes for Romans C12S5; 1Corinthians C11S4; 1Thessalonians 5:20 about the words prophecy / prophesy. The functional definition for this word is: 'the world claims that this word means a foretelling; prediction; a declaration of something to come. True Biblical prophecy is telling the Law of God when religious doctrine took people away from the truth. Before the word of God was complete, true prophecy was accompanied by a true telling of a future event to show that the message came from God. Since the word of God has been complete, true prophecy matches the word of God to correct doctrinal error. the prophecies recorded in Scripture, when fulfilled, afford most convincing evidence of the divine original of the Scriptures, as those who uttered the prophecies could not have foreknown the events predicted without supernatural instruction. 2 Pet.1. 2. In Scripture, a book of prophecies; a history; as the prophecy of Ahijah. 2 Chron. 9. 3. Preaching; public interpretation of Scripture; exhortation or instruction. Prov.31'. Please also see the note above for links to the word prophet.

Please see the note for Luke 15:11-12 about the word young. Webster's 1828 defines this word as: 'Not having been long born; being in the first part of life; not old; used of animals; as a young child; a young man; a young fawn. 2. Being in the first part of growth; as a young plant; a young tree. 3. Ignorant; weak; or rather, having little experience. Come, elder brother, thourt too young in this. YOUNG, n. the offspring of animals, either a single animal, or offspring collectively. the cow will take care of her young, as will the hen. Animals make provision for their young'. Please also see the note for Romans 9:10-12 about the word younger. Please also see the note for Mark 10:20 about the word youth. Forms of this word are used, in this book, in: Acts 2:17; Acts 5:6; Acts 5:10; Acts 7:19; Acts 7:58; Acts 20:9; Acts 20:12; Acts 23:17; Acts 23:18; Acts 23:22.

Please see the note for Luke 1:22 about the word vision. The Morrish Bible Dictionary defines this word as: 'By means of visions God often vouchsafed to make known His will. When Samuel was a child, before the word of Jehovah was revealed to him, for a time 'there was no open vision.' 1Sa 3:1,15. With the prophets they were frequently employed: more than twenty times we read of them in Daniel. In the future when the Spirit will be poured out, Israel's sons and daughters will prophesy; the old men will dream dreams, and the young men will see visions. Joe 2:28; Ac 2:17. the book of Revelation is a series of visions. Re 1:2.'. Forms of this word are used, in this book, in: Acts 2:17; Acts 9:10; Acts 9:12; Acts 10:3; Acts 10:17; Acts 10:19; Acts 11:5; Acts 12:9; Acts 16:9; Acts 16:10; Acts 18:9; Acts 26:19.

Please see the note for Matthew 1:20 about the word dream. Easton's Bible Dictionary defines this word as: 'God has frequently made use of dreams in communicating his will to men. the most remarkable instances of this are recorded in the history of Jacob (Ge 28:12; 31:10), Laban (Ge 31:24), Joseph (Ge 37:9-11), Gideon (Jg 7), and Solomon (1Ki 3:5). Other significant dreams are also recorded, such as those of Abimelech (Ge 20:3-7), Pharaoh's chief butler and baker (Ge 40:5), Pharaoh (Ge 41:1-8), the Midianites (Jg 7:13), Nebuchadnezzar (Da 2:1; 4:10,18), the wise men from the east (Mt 2:12), and Pilate's wife (Mt 27:19).
To Joseph "the Lord appeared in a dream," and gave him instructions regarding the infant Jesus (Mt 1:20; 2:12-13,19). In a vision of the night a "man of Macedonia" stood before Paul and said, "Come over into Macedonia and help us" (Ac 16:9; see also Ac 18:9; 27:23)'.

Please see the notes for Romans C16S21 and 2Timothy C1-S2 about the word serve. The functional definition for this word is: 'To work for; to bestow the labor of body and mind in the employment of another'. Please also see the note for Philippians 2:17 about the word service. Please also see the notes for Romans C14S4; 1Corinthians C7S27 and Ephesians C6S4 about the word servant. The functional definition is: 'To command another to help or to cry for help, hence to pray (Ge 4:26)'. Forms of this word are used, in this book, in: Acts 2:18; Acts 4:25; Acts 4:29; Acts 6:2; Acts 7:7; Acts 10:7; Acts 13:36; Acts 16:17; Acts 20:19; Acts 26:7; Acts 27:23.

Please see the note for Luke 1:38 about the word handmaid. The functional definition for this word is: 'These words often refer in scripture to a female slave, as applied to Hagar the Egyptian, Ge 25:12; but were also used by women themselves as a term of humility, as when Hannah spake to Jehovah and to Eli, 1Sa 1:11,16,18; as Abigail to David, 1Sa 25:24-41; and by Mary and Elizabeth as handmaids of the Lord. Lu 1:38,48'. Please also see the note for Mark 14:66-67 about the word maid. Please also see the note for Luke 8:51 about the word maiden.

Please see the note for 2Corinthians 12:12 about the word sign. The American Tract Society Dictionary defines this word as: 'A token, pledge, or proof, Ge 9:12-13; 17:11; Ex 3:12; Isa 8:18. Also a supernatural portent, Lu 21:11; and a miracle, regarded as a token of the divine agency, Ex 4:7-9; Mr 8:11. the "signs of Heaven" were the movements and aspects of the Heavenly bodies, from which heathen astrologers pretended to obtain revelations, Isa 44:25; Jer 10:2'. Forms of this word are used, in this book, in: Acts 2:19; Acts 2:22; Acts 2:43; Acts 4:30; Acts 5:12; Acts 7:36; Acts 8:13; Acts 14:3; Acts 28:11.

Please see the note for Mark 14:66-67 about the word beneath. The functional definition for this word is: ' Under; lower in place, with something directly over or on, as to place a cushion beneath one; often with the sense of pressure or oppression, as to sink beneath a burden, in a literal sense.'.

We find forms of the word vapour in: Job 36:27; Job 36:33; Psalms 135:7; Psalms 148:8; Jeremiah 10:13; Jeremiah 51:16; Acts 2:19; James 4:14. Webster's 1828 defines this word as: 'n. L. vapor. 1. In a general sense, an invisible elastic fluid, rendered aeriform by heat, and capable of being condensed, or brought back to the liquid or solid state, by cold. the vapor of water is distinguished by the name of steam, which see. 2. A visible fluid floating in the atmosphere. All substances which impair the transparency of the atmosphere, as smoke, fog, etc. are in common language called vapors, though the term vapor is technical applied only to an invisible and condensible substance, as in No. 1; fog, etc. being vapor condensed, or water in a minute state of division. Vapor rising into the higher regions of the atmosphere, and condensed in large volumes, forms clouds. 3. Substances resembling smoke, which sometimes fill the atmosphere, particularly in America during the autumn. 4. Wind; flatulence. 5. Mental fume; vain imagination; unreal fancy. 6. Vapors, a disease of nervous debility, in which a variety of strange images float in the brain, or appear as if visible. Hence hypochondriacal affections and spleen are called vapors. 7. Something unsubstantial, fleeting or transitory. Forwhat is your life? It is even a vapor, that appeareth for a little time, and then vanisheth away. James 4.
VA'POR, v.i. L. veporo. 1. to pass off in fumes or a moist floating substance; to steam; to be exhaled; to evaporate. in this sense, evaporate is generally used. 2. to emit fumes. Running water vapors not so much as standing water. Little used. 3. to bully; to boast or vaunt with a vain ostentatious display of worth; to brag. This is the most usual signification of the word. And what in real value's wanting, supply with vaporing and ranting.
VA'POR, v.t. to emit, cast off or scatter in fumes or stream; as, to vapor away a heated fluid. Another sighing vapors forth his soul.'.

Please see the note for Matthew 12:20 about the word smoke. The functional definition for this word is: 'To emit smoke; to throw off volatile matter in the form of vapor or exhalation. Wood and other fuel smokes when burning; and smokes most when there is the least flame. 2. to burn; to be kindled; to rage; in Scripture. the anger of the Lord and his jealousy shall smoke against that man. Deut. 29. 3. to raise a dust or smoke by rapid motion. Proud of his steeds, be smokes along the field. 4. to smell or hunt out; to suspect. I began to smoke that they were a parcel of mummers. Little used. 5. to use tobacco in a pipe or cigar, by kindling the tobacco, drawing the smoke into the mouth and puffing it out. 6. to suffer; to be punished. Some of you shall smoke for it in Rome'.

Please see the note for Matthew 5:45 about the word sun. The functional definition for this word is: 'Ge 1:14 translated "let there be luminaries," literally, "light bearers". Genesis only tells what the sun, moon, and stars are in relation to the earth'. Forms of this word are used, in this book, in: Acts 2:20; Acts 13:11; Acts 26:13; Acts 27:20.

Please see the note for Romans 13:12; John 8:12 about the word darkness. The symbolic definition for this word is: 'lack of spiritual light and guidance from God including following the guidance of a devil'. Please also see Light and Darkness in 1John. Please also see the Message called outer darkness. Forms of this word are used, in this book, in: Ac 2:20; Acts 13:11; Acts 26:18.

Please see the note for Mark 13:24-25 about the word moon. Easton's Bible Dictionary defines this word as: 'heb. yareah, from its paleness (Ezr 6:15), and lebanah, the "white" (Song 6:10; Isa 24:23), was appointed by the Creator to be with the sun "for signs, and for seasons, and for days, and years" (Ge 1:14-16). A lunation was among the Jews the period of a month, and several of their festivals were held on the day of the new moon. It is frequently referred to along with the sun (Jos 10:12; Ps 72:5,7,17; 89:36-37; Ec 12:2; Isa 24:23, etc.), and also by itself (Ps 8:3; 121:6).
The great brilliance of the moon in Eastern countries led to its being early an object of idolatrous worship (De 4:19; 17:3; Job 31:26), a form of idolatry against which the Jews were warned (De 4:19; 17:3). they, however, fell into this idolatry, and offered incense (2Ki 23:5; Jer 8:2), and also cakes of honey, to the moon (Jer 7:18; 44:17-19,25)'.'. Please also see the note for Colossians C2S9 about the phrase new moon.

Please see the note for Matthew 27:16 about the word notable. Webster's 1828 defines this word as: 'to know. 1. Remarkable; worthy of notice; memorable; observable; distinguished or noted. they bore two or three charges from the horse with notable courage. Two young men of notable strength. 2 Maccabees. 2. Active; industrious; careful; as a notable woman. In both senses, this word is obsolete in elegant style, or used only in irony. the second sense is in colloquial use in New England. 3. In Scripture, conspicuous; sightly; as a notable horn. Daniel 8. 4. Notorious. Matthew 27. 5. Terrible. Acts 2. 6. Known or apparent. Acts 4.
NOT'ABLE, n. 1. In France, the nobles or persons of rank and distinction were formerly called notables. 2. A thing worthy of observation'.

Please see the note for Philippians 1:19-20 for links to every place in that epistle where we find the word salvation along with definitions from three different dictionaries and links from other commentators. The functional definition is: 'to exclude. When used spiritually, it means to exclude from the damned by having God's life in you. When used physically, it means to exclude from what is endangering physical life'. As we see in the Bible and in this book, our continuing spiritual growth, and our sanctification is part of true Biblical salvation. Please see the note for Main Menu item for Salvation about the word save. Please also see the notes for 2Thessalonians 2:13-LJC and Hebrews 12:2-LJC about the phrase salvation through sanctification. Please also see the note for John 8:30 about the phrase non-saving belief Please also see verses in the New Testament. Summary on the name / role of Saviour. Please also see the note for James 1:21 about the phrase save your soul.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the prophet. Joe 2:28-32
in. Ge 49:1; Isa 2:2; Da 10:14; Ho 3:5; Mic 4:1; Heb 1:2; Jas 5:3; 2Pe 3:3 I will. Ac 10:45; Ps 72:6; Pr 1:23; Isa 32:15-16; 44:3; Eze 11:19; 36:25-27; 39:29; Zec 12:10; Joh 7:39; Tit 3:4-6 all. Ge 6:12; Ps 65:2; Isa 40:5; 49:26; 66:23; Zec 2:13; Lu 3:6; Joh 17:2 your sons. Ac 11:28; 21:9; 1Co 12:10,28; 14:26-31
on my servants. 1Co 7:21-22; Ga 3:28; Col 3:11 and they. Ac 2:17
General references. Joe 2:30-31; Zep 1:14-18; Mal 4 exp: Mr 13:24.
sun. Isa 13:9,15; 24:23; Jer 4:23; Am 8:9; Mt 24:29; 27:45; Mr 13:24; Lu 21:25; 2Pe 3:7,10; Re 6:12; 16:8 great. Isa 2:12-21; 34:8; Joe 2:1; 3:14; Zep 2:2-3; Mal 4:5; 1Co 5:5; 1Th 5:2; 2Pe 3:10 exp: Zep 1:14. General references. exp: Zec 14:1; Mr 13:24.
whosoever. Ac 9:11,15; 22:16; Ps 86:5; Joe 2:32; Mt 28:19; Ro 10:12-13; 1Co 1:2; Heb 4:16'.

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C2-S14 (Verse 22-24) Peter preaches the testimony of Jesus of Nazareth.

Equivalent Section: Jesus of Nazareth had evidence of God working in His life.

First Step: Peter got their attention before starting his message.

Ye men of Israel,
hear these words;.

Second Step: Jesus of Nazareth was approved of God.

Jesus of Nazareth,
a man approved of God among you by miracles and wonders and signs,
which God did by him in the midst of you,
as ye yourselves also know:.

Equivalent Section: Jesus of Nazareth was crucified and slain by them using wicked hands.

Him,
being delivered by the determinate counsel and foreknowledge of God,
ye have taken,
and by wicked hands have crucified and slain:.

Equivalent Section: Jesus of Nazareth was raised up [from] the pains of death .

Whom God hath raised up,
having loosed the pains of death:.

Equivalent Section: Death could not hold Jesus of Nazareth.

because it was not possible that he should be holden of it.

The prior sentence was the scripture which Peter quoted as the start of his preaching. This sentence is the first part of his message. Please see the Chapter Summary for a summarized outline of this message.

In the First Equivalent Section, Peter names Jesus and proves that they know that He was approved of God. The Second Equivalent Section of this sentence tells them that they rejected and crucified this man approved of God, and that God knew (and prophesied) ahead of time that they would do so. In the third Equivalent Section, Peter tells them of the resurrection and that God reversed their judgment of Jesus. They killed Him and God resurrected Him. In the Fourth Equivalent Section Peter tells them why God raised Jesus from the dead, and proves that death can not hold Him.

This sentence, especially the last two Equivalent Sections, are the basis for Peter saying that God promises resurrection to all who accept Jesus as Lord and Christ. That is the conclusion of his message with this sentence being the start and basis of his message. And, having presented the high-level view of this sentence, we can now look at the details.

The First Equivalent Section of Peter's sentence is given to get the Jews to agree that Jesus was a literal physical man. The name of Jesus is used in this Equivalent Section as the name of a literal physical man. That is why Peter refers to Him as Jesus of Nazareth. Nazareth was the city that He grew up in and all of the Jews knew it. In addition, this eliminates any possibility of confusion with any other man who might have been also named Jesus.

In John 1:46 Nathanael tells us the common feeling of the Jews about Nazareth when he says Can there any good thing come out of Nazareth?. Peter is making it very clear to these Jews that Jesus of Nazareth did not have religious righteousness but was a man approved of God. Peter also reminded them that Jesus of Nazareth had miracles and wonders and signs that they could not deny came from God. Further, the fact that He had more miracles and wonders and signs than any other man in human history made Him more approved of God than any other man.

After establishing the credentials of Jesus of Nazareth, Peter goes on to remind them of their own sinful reaction to Him. Many preachers tell us that you have to get someone lost before you can gat them saved but we also have to remember to tell them first that God has far more power than we do. They must first recognize the difference between the power and position of God as opposed to the power and position of man. Until they do, there is no need to get them lost because the only salvation that they believe is available to them is no better than what they can do for themselves.

Only after pointing out this difference between God and man does Peter 'get them lost'. In the Second Equivalent Section, Peter tells them ye have taken, and by wicked hands have crucified and slain. They understand that this makes them sinners and condemned before God. However, as we see God have His prophets do all through the Old Testament, Peter mixes a 'door of hope' into the message of doom. in this Equivalent Section of the sentence Peter also tells them being delivered by the determinate counsel and foreknowledge of God. God uses sinful men for His purpose. When He does that does not give them an excuse for their sin but he always gives them a way out. Therefore, since this was by the determinate counsel and foreknowledge of God they knew there was a 'door of hope' mixed into the message of doom.

The 'door of hope' was in the third Equivalent Section of Peter's message where he said Whom God hath raised up, having loosed the pains of death. Since God raised Jesus of Nazareth, the Jews understood that there had to be a way that they also could be raised from the dead. This was especially relevant to them because in the time between the crucifixion of Jesus of Nazareth and Pentecost, many Jews had witnessed that God had raised many Old Testament saints and they went into Jerusalem and gave testimony of the resurrection from the dead (Matthew 27:52-53).

Since that was only a little more than 40 days, the people would not have forgotten it and would know that God was raising many more than just Jesus of Nazareth. In the last Equivalent Section of his sentence, Peter tells them what their 'door of hope' is and sets up the rest of his message which will be based upon further quotes from scripture. Peter tells them because it was not possible that he should be holden of it. The it was death in Peter's sentence and in the next few sentences, Peter reminds them that the only man Who was prophesized that death could not hold was Christ.

In the Second Equivalent Section, Peter tells the Jews God foreknew and prophesied what they would do to Jesus. Just because God foreknew does not mean that God caused them to do this sin and it does not excuse their guilt. The religious leaders had a determinate counsel to take Jesus and crucify and slay Him. However, the common Jew was there crying crucify Him. Therefore, they had wicked hands and were guilty. Remember that they cried Then answered all the people, and said, His blood be on us, and on our children. (Matthew 27:25). Therefore, they were guilty and Peter reminded them of their sin and guilt.

In the Fourth Equivalent Section, Peter tells the good news of resurrection. Peter says Whom God hath raised up, having loosed the pains of death. Lord Jesus Christ rose from the dead. He conquered death and He is the only person Who can free anyone else from death.

In the Fifth Equivalent Section, Peter tells why all of this is true when he says because it was not possible that he should be holden of it. Jesus said I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live (John 11:25). Peter said what should be an obvious truth. Death can not hold resurrection.

Please see the note for Luke 1:26-27 about Nazareth. Easton's Bible Dictionary defines this word as: 'separated, generally supposed to be the Greek form of the Hebrew netser, a "shoot" or "sprout." Some, however, think that the name of the city must be connected with the name of the hill behind it, from which one of the finest prospects in Palestine is obtained, and accordingly they derive it from the Hebrew notserah, i.e., one guarding or watching, thus designating the hill which overlooks and thus guards an extensive region. this city is not mentioned in the Old Testament. It was the home of Joseph and Mary (Lu 2:39), and here the angel announced to the Virgin the birth of the Messiah (Lu 1:26-28). Here Jesus grew up from his infancy to manhood (Lu 4:16); and here he began his public ministry in the synagogue (Mt 13:54), at which the people were so offended that they sought to cast him down from the precipice whereon their city was built (Lu 4:29). Twice they expelled him from their borders (Lu 4:16-29; Mt 13:54-58); and he finally retired from the city, where he did not many mighty works because of their unbelief (Mt 13:58), and took up his residence in Capernaum. Nazareth is situated among the southern ridges of Lebanon, on the steep slope of a hill, about 14 miles from the Sea of Galilee and about 6 west from Mount Tabor. It is identified with the modern village en-Nazirah, of six or ten thousand inhabitants. It lies "as in a hollow cup" lower down upon the hill than the ancient city. the main road for traffic between Egypt and the interior of Asia passed by Nazareth near the foot of Tabor, and thence northward to Damascus. It is supposed from the words of Nathanael in John 1:46 that the city of Nazareth was held in great disrepute, either because, it is said, the people of Galilee were a rude and less cultivated class, and were largely influenced by the Gentiles who mingled with them, or because of their lower type of moral and religious character. But there seems to be no sufficient reason for these suppositions. the Jews believed that, according to Mic 5:2, the birth of the Messiah would take place at Bethlehem, and nowhere else. Nathanael held the same opinion as his countrymen, and believed that the great "good" which they were all expecting could not come from Nazareth. this is probably what Nathanael meant. Moreover, there does not seem to be any evidence that the inhabitants of Galilee were in any respect inferior, or that a Galilean was held in contempt, in the time of our Lord. (See Dr. Merrill's Galilee in the Time of Christ.) the population of this city (now about 10,000) in the time of Christ probably amounted to 15,000 or 20,000 souls. "The so-called 'Holy House' is a cave under the Latin church, which appears to have been originally a tank. the 'brow of the hill', site of the attempted precipitation, is probably the northern cliff: the traditional site has been shown since the middle ages at some distance to the south. None of the traditional sites are traceable very early, and they have no authority. the name Nazareth perhaps means 'a watch tower' (now en-Nasrah), but is connected in the New Testament with Netzer, 'a branch' (Isa 4:2; Jer 23:5; Zec 3:8; 6:12; Mt 2:23), Nazarene being quite a different word from Nazarite'. Forms of this word are used, in this book, in: Ac 2:22; Acts 3:6; Acts 4:10; Acts 6:14; Acts 10:38; Acts 22:8; Acts 26:9.

Please see the note for Philippians 1:9-11 about the word approve. functional definition for this word is: 'To entertain a favorable opinion concerning. The Biblical and archaic use conveys a much stronger meaning and is equivalent to its use in legal formalities of today, "to approve a bill"'.

Please see the notes for 1Corinthians C12S28; Matthew 14:16-LJC; Luke 4:41-LJC about the word miracle. The functional definition for this word is: 'An action in the physical world which is not possible within the laws of nature and required spiritual power to override the laws of nature'. Please also see the Doctrinal Studies called Miracles in Gospels; miracles in OT and the Miracles section of the Significant Events in the New Testament. Forms of this word are used, in this book, in: Acts 2:22; Acts 4:16; Acts 4:22; Acts 6:8; Acts 8:6; Acts 8:13; Acts 15:12; Acts 19:11.

Please see the note for Mark 9:31 about the word delivered. The functional definition for this word is: 'Freed; released; transferred or transmitted; passed from one to another; committed; yielded; surrendered; rescued; uttered; pronounced'.

We find forms of the word determinate only in this sentence. The International Standard Bible Encyclopedia defines this word as: 'de-tur'-mi-nat (horismenos, "determined," "fixed"): Only in Ac 2:23, "by the determinate counsel and foreknowledge of. God," Greek horismenos, from horizo, "to set boundaries," "determine," "settle" (compare English word "horizon"--literally, "that which bounds"). It is remarkable that Peter in one and the same sentence speaks of the death of Christ from two quite distinct points of view. (1) From the historical standpoint, it was a crime perpetrated by men who were morally responsible for their deed ("him .... ye by the hand of lawless men did crucify and slay"). (2) From the standpoint of Divine teleology, it was part of an eternal plan ("by the determinate," etc.). No effort is made to demonstrate the logical consistency of the two ideas. they represent two aspects of the one fact. the same Greek word is used in Lu 22:22, where Christ speaks of His betrayal as taking place "as it was (the Revised Version (British and American) "hath been") determined" (kata to horismenon). Compare Lu 24:26.
D. Miall Edwards'. Please also see the note for 2Corinthians 2:1 about the word determine.

Please see the note for John 11:53 about the word counsel. The functional definition for this word is: 'advice; opinion, or instruction, given upon request or otherwise, for directing the judgment or conduct of another; opinion given upon deliberation or consultation. Every purpose is established by counsel. Proverbs 20'. Please also see the note for Romans C11S38 about the phrase counseller. Forms of this word are used, in this book, in: Acts 2:23; Acts 4:28; Acts 5:33; Acts 5:38; Acts 9:23; Acts 20:27; Acts 27:42.

Please also see the note for Romans C11S4 about the word foreknow. The functional definition for this word is: 'To have previous knowledge of; to foresee. Who would the miseries of man foreknow? forwhom he did foreknow, he also did predestinate to be conformed to the image of his Son. Rom. 8'. Please see the notes for Romans C10S25; 1Corinthians C1S11; 2Corinthians C1S5; Galatians C3-S9; Colossians C1S3 and know in 1John about the word know. The word knew is the past-tense form of the word know. The functional definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans 6:3 about the phrase Know ye not. Please see the note for 1Corinthians C16S17 about the word acknowledge.

Please see the notes for Romans C1S16; Colossians 1:9-17; 1Corinthians 5:8; Ephesians 6:12 about the word wicked. Please also use the link in the sentence outline, above. The functional definition for this word is: 'Departure from the rules of the divine law; evil disposition or practices; immorality; crime; sin; sinfulness; corrupt manners Wickedness generally signifies evil practices. What wickedness is this that is done among you? Judges 20. But wickedness expresses also the corrupt dispositions of the heart. their inward part is very wickedness. Psalm 5. In heart ye work wickedness. Psalm 58'. Please also see the note for Ephesians C4S8 about the phrase wicked heart.

Please see the notes for 1Corinthians C12S12 and Colossians C2S7 about the word hand. The functional definition for this word is: 'In man, the extremity of the arm, consisting of the palm and fingers, connected with the arm at the wrist; the part with which we hold and use any instrument. Often used symbolically for ability'. Please also see the note for Matthew 18:28 about the phrase laid hands. Please also see the note for 1Peter 5:6-7 about the phrase hand of God. Please also see the note for Mark 16:19 about the phrase right hand of God. Please also see the note for Luke 1:38 about the word handmaid. Please also see the note for 1John 1:1-3 about the word handle. Please also see the note for Matthew 3:1-2 about the phrase at hand. This phrase is defined as: 'it will happen very soon'. Please also see the note for Matthew 18:28 about the phrase laid hands. The functional definition for this word is: 'To physically grab with the intention of doing great harm which, usually, ends in death'.

Please see the note for 1Corinthians 1:13 about the words crucify / crucified / crucifixion. The functional definition for this word is: 'To put to death by nailing the hands and feet to a cross or gibbet. Spiritually, this means to accept the suffering of Jesus Christ because you truly represent God in this sinful world'.

Please see the note for Luke 9:22 about the word slain. The functional definition for this word is: 'pp. of slay; so written for slayen. Killed'. Please also see the note for Luke 11:49-51 about the word slay. Forms of this word are used, in this book, in: Acts 2:23; Acts 5:33; Acts 5:36; Acts 7:42; Acts 7:52; Acts 9:29; Acts 11:7; Acts 13:28; Acts 23:14.

Please see the notes for 1Corinthians C15S32 and John 6:39 about the word raise and see the note for 1Peter C1S2 about the word resurrection. The functional definition for this word is: 'Bringing dead people back to life as opposed to a belief in reincarnation which says that the same spirit is given a new physical body in this physical reality. This is one of the cardinal facts and doctrines of the Gospel. If Christ be not risen, our faith is vain (1Co 15:14). In addition, there are times when this word is used for something being lifted higher physically, but even then the Bible reference often has a symbolic spiritual meaning in addition to the physical meaning.'. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection. Please also see the note for John 20:2-LJC about the phrase risen Jesus is Lord. Please also see the note for 1Peter C1S2 about the word resurrection. Please also see the note for Romans C8S11 about the phrase resurrection of Christ. Please also see the note for Romans C8S11 about the phrase resurrection of Jesus. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection. Please see the Appearances of Jesus Christ After the Resurrection Section within the Time Sequence of Gospel Events Study. Please see the note for Mark 10:1 about the words arise / arose. The functional definition for the word arose. is: 'The past tense of the verb, to arise'. The functional definition for the word arise / arose. is: 'To ascend, mount up or move to a higher place; as, vapors arise from humid places'.

Please see the note for Mark 11:4 about the word loose. The functional definition for this word is: 'to free from restraint or confinement; to set at liberty'. Forms of this word are used, in this book, in: Acts 2:24; Acts 13:13; Acts 13:25; Acts 16:11; Acts 16:26; Acts 22:30; Acts 24:26; Acts 27:13; Acts 27:21; Acts 27:40.

We find forms of the word pain occurring 37 times in 35 verses of the Bible and, in the New Testament, in: Acts 2:24; Romans 8:22; 2Corinthians 11:27; Revelation 12:2; Revelation 16:10-11; Revelation 21:4. Webster's 1828 defines this word as: ', n. L. paena; Gr. penalty, and pain, labor. 1. An uneasy sensation in animal bodies, of any degree from slight uneasiness to extreme distress or torture, proceeding from pressure, tension or spasm, separation of parts by violence, or any derangement of functions. thus violent pressure or stretching of a limb gives pain; inflammation produces pain; wounds, bruises and incisions give pain. 2. Labor; work; toil; laborious effort. in this sense, the plural only is used; as, to take pains; to be at the pains. High without taking pains to rise. The same with pains we gain, but lose with ease. 3. Labor; toilsome effort; task; in the singular. Not now used. 4. Uneasiness of mind; disquietude; anxiety; solicitude for the future; grief, sorrow for the past. We suffer pain when we fear or expect evil; we feel pain at the loss of friends or property. 5. the throws or distress of travail or childbirth. She bowed herself and travailed, for her pains came upon her. 1 Sam.4. 6. Penalty; punishment suffered or denounced; suffering or evil inflicted as a punishment for a crime, or annexed to the commission of a crime. None shall presume to fly under pain of death. Interpose, on pain of my displeasure.
PAIN, v.t. 1. to make uneasy or to disquiet; to cause uneasy sensations in the body, of any degree of intensity; to make simply uneasy, or to distress, to torment. the pressure of fetters may pain a limb; the rack pains the body. 2. to afflict; to render uneasy in mind; to disquiet; to distress. We are pained at the death of a friend; grief pains the heart; we are often pained with fear or solicitude. I am pained at my very heart. Jer.4. 3. Reciprocally, to pain one's self, to labor; to make toilsome efforts. Little used.'.

Please see the notes for Romans C6S4; 2Corinthians 2:15; Philippians 1:19-20 and Colossians C1S4 about the words dead / death / die. The functional definition for this word is: 'Physical death is separation of soul and spirit from body and the second death is eternal separation from God'. Please also see the notes for Revelation 2:11; Revelation 20:6; Revelation 20:14 and Revelation 21:8 about the phrase death, second.

Please see the note for Romans C1S10 about the word because. The functional definition for this word is: 'provides a cause where the cause and effect are both in the past'. Please also see the note for Romans C8S38 about the phrase dying because of the truth.

Please see the note for Mark 10:27 about the word possible. Webster's 1828 defines this word as: 'That may be or exist; that may be now, or may happen or come to pass; that may be done; not contrary to the nature of things. It is possible that the Greeks and Turks may now be engaged in battle. It is possible that peace of Europe may continue a century. It is not physically possible that a stream should ascend a mountain, but it is possible that the Supreme Being may suspend a law of nature, that is, his usual course of proceeding. It is not possible that 2 and 3 should be 7, or that the same action should be morally right and morally wrong'. Please also see the note for Mark 10:27 about the word impossible. Forms of this word are used, in this book, in: Ac 2:24; Acts 20:16; Acts 27:39.

Please see the note for Luke 24:15 about the word holden. The the the word held is the past-tense form of the word hold. Webster's 1828 Dictionary defines this word as: 'v.t. pret.held; pp. held. Holden is obsolete in elegant writing. Gr. to hold or restrain; Heb. to hold or contain. 1. to stop; to confine; to restrain from escape; to keep fast; to retain. It rarely or never signifies the first act of seizing or falling on, but the act of retaining a thing when seized or confined. to grasp, is to seize, or to keep fast in the hand; hold coincides with grasp in the latter sense, but not in the former. We hold a horse by means of a bridle. An anchor holds a ship in her station. 2. to embrace and confine, with bearing or lifting. We hold an orange in the hand, or a child in the arms. 3. to connect; to keep from separation. The loops held one curtain to another. Ex.36. 4. to maintain, as an opinion. He holds the doctrine of justification by free grace. 5. to consider; to regard; to think; to judge, that is, to have in the mind. I hold him but a fool. The Lord will not hold him guiltless, that taketh his name in vain. Ex.20. 6. to contain, or to have capacity to receive and contain. Here is an empty basket that holds two bushels. this empty cask holds thirty gallons. the church holds two thousand people. 7. to retain within itself; to keep from running or flowing out. A vessel with holes in its bottom will not hold fluids. They have hewed them out broken cisterns that can hold no water. Jer.2. 8. to defend; to keep possession; to maintain. We mean to hold what anciently we claim Of empire. 9. to have; as, to hold a place, office or title. 10. to have or possess by title; as,he held his lands of the king. the estate is held by copy of court-roll. 11. to refrain; to stop; to restrain; to withhold. Hold your laughter. Hold your tongue. Death! what do'st? O, hold thy blow. 12. to keep; as, hold your peace. 13. to fix; to confine; to compel to observe or fulfill; as, to hold one to his promise. 14. to confine; to restrain from motion. The Most High--held still the flood till they had passed. 2 Esdras. 15. to confine; to bind; in a legal or moral sense. He is held to perform his covenants. 16. to maintain; to retain; to continue. But still he held his purpose to depart. 17. to keep in continuance or practice. And Night and Chaos, ancestors of nature, hold Eternal anarchy. 18. to continue; to keep; to prosecute or carry on. Seed-time and harvest,heat and hoary-frost, Shall hold their course. 19. to have in session; as, to hold a court or parliament; to hold a council. 20. to celebrate; to solemnize; as, to hold a feast. 21. to maintain; to sustain; to have in use or exercise; as, to hold an argument or debate. 22. to sustain; to support. Thy right hand shall hold me. Ps.139. 23. to carry; to wield. They all hold swords, being expert in war. Cant.3. 24. to maintain; to observe in practice. Ye hold the traditions of men. Mark 7. 25. to last; to endure. the provisions will hold us, till we arrive in port. So we say, the provisions will last us; but the phrase is elliptical for will hold or last for us, the verb being intransitive. Tohold forth, to offer; to exhibit; to propose. Observe the connection of ideas in the propositions which books hold forth and pretend to teach. 1. to reach forth; to put forward to view. Tohold in, to restrain; to curb; to govern by the bridle. 1. to restrain in general; to check; to repress. Tohold off, to keep at a distance. Tohold on, to continue or proceed in; as, to hold on a course. Tohold out, to extend; to stretch forth. The king held out to Esther the golden scepter.Esther 5. 1. to propose; to offer. Fortune holds out these to you as rewards. 2. to continue to do or suffer. He cannot long hold out these pangs'. Please see the note for Colossians 2:18-19 about the word hold. The functional definition for this word is: 'Stopping; confining; restraining; keeping; retaining; adhering; maintaining, etc'. Please also see the note for Luke 24:15 about the word holden. Please also see the note for 1Timothy 6:17-19 about the phrase lay hold.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'men. Ac 3:12; 5:35; 13:16; 21:28; Isa 41:14 exp: Ac 15:13. Jesus. Ac 4:10; 6:14; 22:8; 24:5; 26:9; Mt 2:23; Joh 1:45; 19:19 exp: Mr 16:6; Lu 18:37; Ac 3:6. a man. Ac 10:37; 26:26; Mt 11:2-6; Lu 7:20-23; 24:18; Joh 3:2; 5:36; 6:14,27; 7:31; 10:37; 11:47; 12:17; 14:10-11; 15:24; Heb 2:4 which. Ac 14:27; Mt 9:8; 12:28; Lu 11:20; Joh 5:17-20; 9:33; 11:40-42; 14:10-11 exp: Ac 14:3. General references. exp: Mt 9:35.
being. Ac 3:18; 4:28; 13:27; 15:18; Ps 76:10; Isa 10:6-7; 46:10-11; Da 4:35; 9:24-27; Mt 26:24; Lu 22:22,37; 24:44-46; Joh 19:24,31-37; Ro 4:17; 11:33-36; 1Pe 1:20; 2:8; Jude 1:4; Re 13:8 ye have. Ac 3:13-15; 4:10-11; 5:30; 7:52; Ge 50:20; Mt 27:20-25 General references. exp: Mr 14:46.
God. Ac 2:32; 3:15,26; 10:40-41; 13:30,34; 17:31; Mt 27:63; Lu 24; Joh 2:19-21; 10:18; Ro 4:24; 6:4; 8:11,34; 14:9; 1Co 6:14; 15:12; 2Co 4:14; Ga 1:1; Eph 1:20; Col 2:12; 1Th 1:10; Heb 13:20; 1Pe 1:21 exp: Ge 45:5. loosed. Ps 116:3-4,16 because. Ac 1:16; Isa 25:8; 26:19; 53:10; Ho 13:14; Lu 24:46; Joh 10:35; 12:39; Heb 2:14; Re 1:18 General references. exp: Ac 13:30,37.'.

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C2-S15 (Verse 25-27) This sentence has equivalent sections.

Equivalent Section: King David submitted to His Lord.

For David speaketh concerning him,
I foresaw the Lord always before my face,
for he is on my right hand,
that I should not be moved:.

Equivalent Section: the reaction of king David to the prior revealed truth.

First Step: He rejoiced because off the presence of his Lord.

Therefore did my heart rejoice,
and my tongue was glad;.

Second Step: King David hoped for a resurrected and perfected body.

moreover also my flesh shall rest in hope:.

Equivalent Section: King David believed in eternal security and in eternal protection.

Because thou wilt not leave my soul in hell,
neither wilt thou suffer thine Holy One to see corruption.

Peter gives us the interpretation of the last Equivalent Section, of this sentence, in Acts 2:29.

The prior two sentences started Peter's message. This sentence is adding a quote from king David which the Jews knew applied only to God's Christ. Peter had told them about their sin, he then told them that their only hope was in God's Christ. Now, in this and the next few sentences, Peter is telling them that Jesus of Nazareth was God's Christ. They crucified Him, but God the Father raised Him from the dead and He is still alive. Therefore, He is their only hope for forgiveness and salvation. Please see the Chapter Summary for a summarized outline of this message.

As we get into the detailed doctrine of this sentence, we need to realize that there is an important fulfillment of prophecy in the third Equivalent Section and that the prophecy is easy to miss. This Equivalent Section is a quote from Psalms 16:8-11. King David did not got to Hell but Jesus was taken there after He died. God let the devils take Jesus there so that he could remain righteous and get into Satan's domain legally. The devils took Him there. He did not break in. After He was there He bound Satan and all of the devils (Matthew 12:29; Mark 3:27) and robbed him of the keys of hell and of death (Revelation 1:18) before He rose from the dead and took the Old Testament saints from paradise into Heaven. While the first two Equivalent Sections are about king David, the third Equivalent Section is speaking about Jesus. And, the first two Equivalent Sections are true only because the third Equivalent Section is true. Further, the first two Equivalent Sections can also be applied to us only because the third Equivalent Section is true.

The first phrase, of the third Equivalent Section, speaks of the soul of Jesus. The last phrase is speaking about the body of Jesus. Jesus He was in the grave three days and three nights while Lazarus was in the grave for four days and the body of Lazarus stinketh. Thus we know when corruption sets into flesh (after 3 days but before 4 days are complete) in Judea.

Now, returning to the start of our sentence, we see Peter say For David speaketh to quote Psalms (David speaketh) and tell us why (For) what he said in the prior sentence is true. (Please see the Prophecy Fulfilled Section of the Significant New Testament Events Doctrinal Study, for the several Bible references of this sentence.)

The First Equivalent Section speaks about the current ministry of Lord Jesus Christ to the saved. He commands and guides us (always before my face). He protects us (he is on my right hand). He keeps us consistent and stedfast in our relationship with God(I should not be moved).

The Second Equivalent Section speaks about the proper response to the truth of the First Equivalent Section. The saved are to praise God for all of His love and work in our life (Therefore did my heart rejoice). They are also to be witnesses to others about all of His love and work in our life (and my tongue was glad). Finally, they are to stop worrying because of their hope in the character of Jesus (moreover also my flesh shall rest in hope).

Our third Equivalent Section starts with the word therefore. And, what follows it is a direct result of the revealed truth of the Second Equivalent Section. People who do not spiritually understand the Second Equivalent Section will have trouble realizing the third Equivalent Section. People should understand did my heart rejoice. However, the phrase my tongue was glad means that people have to be glad to testify. In addition, these two phrases are connected by the word and. That is 'the Mathematical function of addition'. If you drop either side of an addition problem, you change the result. Likewise, when people ignore either side of the word and, in the word of God, they change the message. Therefore, people who stop being glad to testify about God will soon stop having their heart rejoice.

Again, realize that Peter is quoting the Bible to get these Jews to believe the truth. However, that truth also has an application for the saved of today.

The Second Step, of the Second Equivalent Section, starts with the word moreover, which means 'in addition to the prior step and going beyond it'. Saved people who do not do the prior step can not 'claim' this Second Step. In addition, the word flesh means 'our body and all influences upon our mind, our will and our emotions which come through our body and concerns for our body'. This is dealing with all of the sources and results of stress. And, the word rest means 'we stop having stress and the results of stress'. Further, the only way that saved people can do that is by being in hope. That is, 'trusting in the person of Jesus Christ. Knowing that He is in complete control of everything that happens in our life and He does not allow anything unless it is for His glory and our good'.

This leaves us our Final Equivalent Section. As already explained, it is speaking about what God the Father did for Jesus Christ. And, since our hope is to be in Him, we can expect a similar result for us. That is, the truly saved will not go to Hell and they will, eventually, receive an incorruptible body.

Please see the note for Romans 1:1 about the word concern. The functional definition for this word is: 'Pertaining to; regarding; having relation to'.

We find forms of the words foresee / foresaw in: Proverbs 22:3; Proverbs 27:12; Acts 2:25; Galatians 3:8. Webster's 1828 defines this word as: 'v.t. to see beforehand; to see or know an event before it happens; to have prescience of; to foreknow. A prudent man foreseeth the evil and hideth himself. Prov. 22'. Please also see the notes for 1Corinthians C13S9; 2Corinthians 2:17 and Colossians C1S6 about the words see / sight. The functional definition is: 'perception of objects by the eye; view. this word is often used symbolically for spiritual understanding'. Please also see the note for John 6:40-LJC about the phrase see the Son. Please also see the note for Romans C11S10 about the phrase works are seen of men.

Please see the note for 2Corinthians 4:6 about the word face. The functional definition for this word is: 'The power, position, authority and presence of the being that is presented to us'. Forms of this word are used, in this book, in: Acts 2:25; Acts 6:15; Acts 7:45; Acts 17:26; Acts 20:25; Acts 20:38; Acts 25:16.

Please see the notes for Romans C12S8; Galatians C4-S24 and Philippians 4:4-LJC about the word rejoice. The functional definition for this word is: 'To experience joy and gladness in a high degree; to be exhilarated with lively and pleasurable sensations; to exult'. Please also see the notes for John 1:4 lists 16 attributes of joy; John 15:11; Romans C14S23 and 1John C1S2 about the word joy. Please also see the note for 1Timothy 6:17-19 about the word enjoy. Forms of this word are used, in this book, in: Acts 2:26; Acts 2:28; Acts 5:41; Acts 7:41; Acts 8:8; Acts 8:39; Acts 13:52; Acts 15:3; Acts 15:31; Acts 16:34; Acts 20:24; Acts 24:2.

Please see the note for Hebrews 1:9 about the word glad. Webster's 1828 dictionary defines this word as: 'pleased; affected with pleasure or moderate joy; moderately happy. A wise son maketh a glad father. Prov.10. It is usually followed by of. I am glad of an opportunity to oblige my friend. It is sometimes followed by at. He that is glad at calamities shall not be unpunished. Prov.17. It is sometimes followed by with. the Trojan, glad with sight of hostile blood-- With, after glad, is unusual, and in this passage at would have been preferable. 2. Cheerful; joyous. they blessed the king, and went to their tents, joyful and glad of heart. 1 Kings 8. 3. Cheerful; wearing the appearance of joy; as a glad countenance. 4. Wearing a gay appearance; showy; bright. the wilderness and the solitary place shall be glad for them. Is.35. Glad evening and glad mourn crown'd the fourth day. 5. Pleasing; exhilarating. Her conversation More glad to me than to a miser money is. 6. Expressing gladness or joy; exciting joy. Hark! a glad voice the lonely desert cheers. GLAD, v.t. the pret. and pp. gladed is not used. See Gladden. to make glad; to affect with pleasure; to cheer; to gladden; to exhilarate. Each drinks the juice that glads the heart of man'. Forms of this word are used, in this book, in: Acts 2:26; Acts 2:41; Acts 2:46; Acts 11:23; Acts 12:14; Acts 13:32; Acts 13:48; Acts 14:17; Acts 21:17.

Please see the note for 2Corinthians 2:12-13 about the word rest. The functional definition for this word is: 'To cease from action or motion of any kind; to stop; a word applicable to any body or being, and to any kind of motion'. Forms of this word are used, in this book, in: Acts 2:26; Acts 2:37; Acts 5:13; Acts 7:49; Acts 9:31; Acts 27:44.

Please see the notes for Romans C4S18; 1Corinthians C13S10 and Philippians 1:19-20 about the word hope. The functional definition for this word is: 'hope is like faith in that both require us acting upon our belief before we have any factual evidence that we are correct. However, where faith is based upon a promise found in the word of God, hope is based upon the character of God when there is no written promise found'. Forms of this word are used, in this book, in: Acts 2:26; Acts 16:19; Acts 23:6; Acts 24:15; Acts 24:26; Acts 26:6; Acts 26:7; Acts 27:20; Acts 28:20.

We find forms of the word leave occurring 146 times in 138 verses of the Bible, 38 times in 36 verses of the New Testament and, in our book in: Acts 2:27; Acts 6:2; Acts 18:18; Acts 21:6. 'n. 1. Permission; allowance; license; liberty granted by which restraint or illegality is removed. No friend has leave to bear away the dead. David earnestly asked leave of me. 1Sam. 20. 2. Farewell; adieu; ceremony of departure; a formal parting of friends; used chiefly in the phrase to take leave. Acts 18'.

Please see the notes for Romans C13S1 and Psalms 119:20 about the word soul. The functional definition for this word is: 'The long-term result of the short-term actions of our heart in deciding how we will think, how we will act emotionally to circumstances of life and how we will decide the issues of life'. Please also see the note for James 1:21 about the phrase save your soul. Forms of this word are used, in this book, in: Acts 2:27; Acts 2:31; Acts 2:41; Acts 2:43; Acts 3:23; Acts 4:32; Acts 7:14; Acts 14:22; Acts 15:24; Acts 27:37.

Please see the note for James 3:6 about the word hell. Easton's Bible Dictionary defines this word as: 'derived from the Saxon helan, to cover; hence the covered or the invisible place. In Scripture there are three words so rendered: (1.) Sheol, occurring in the Old Testament sixty-five times. this word sheol is derived from a root-word meaning "to ask," "demand;" hence insatiableness (Pr 30:15-16). It is rendered "grave" thirty-one times (Ge 37:35; 42:38; 44:29,31; 1Sa 2:6, etc.). the Revisers have retained this rendering in the historical books with the original word in the margin, while in the poetical books they have reversed this rule. In thirty-one cases in the Authorized Version this word is rendered "hell," the place of disembodied spirits. the inhabitants of sheol are "the congregation of the dead" (Pr 21:16). It is (a) the abode of the wicked (Nu 16:33; Job 24:19; Ps 9:17; 31:17, etc.); (b) of the good (Ps 16:10; 30:3; 49:15; 86:13, etc.). Sheol is described as deep (Job 11:8), dark (Job 10:21-22), with bars (Job 17:16). the dead "go down" to it (Nu 16:30,33; Eze 31:15-16,17). (2.) the Greek word hades of the New Testament has the same scope of signification as sheol of the Old Testament. It is a prison (1Pe 3:19), with gates and bars and locks (Mt 16:18; Re 1:18), and it is downward (Mt 11:23; Lu 10:15). the righteous and the wicked are separated. the blessed dead are in that part of hades called paradise (Lu 23:43). they are also said to be in Abraham's bosom (Lu 16:22). (3.) Gehenna, in most of its occurrences in the Greek New Testament, designates the place of the lost (Mt 23:33). the fearful nature of their condition there is described in various figurative expressions (Mt 8:12; 13:42; 22:13; 25:30; Lu 16:24, etc.)'. Please also see the note for Matthew 16:18 about the phrase gates of hell.

Please see the notes for Romans C8S17 and 1Corinthians C4S13 about the word suffer. The functional definition for this word is: 'To feel or bear what is painful, disagreeable or distressing, either to the body or mind'. Please also see the note for Romans 9:22 about the word longsuffering. Please also see the note for Mark 8:31-LJC about the phrase suffering of Jesus Christ. Forms of this word are used, in this book, in: Acts 2:27; Acts 3:18; Acts 5:41; Acts 7:24; Acts 9:16; Acts 13:18; Acts 13:35; Acts 14:16; Acts 16:7; Acts 17:3; Acts 19:30; Acts 21:39; Acts 26:23; Acts 27:7; Acts 28:4; Acts 28:16.

Please see the notes for Romans C8S17 and 1Corinthians C4S13 about the word suffer. The functional definition for this word is: 'To feel or bear what is painful, disagreeable or distressing, either to the body or mind; to undergo. We suffer pain of body; we suffer grief of mind'. Please also see the note for Romans 9:22 about the word longsuffering. Please also see the Study called Significant Gospel Events, for references to verses related to the suffering of Jesus Christ. Forms of this word are used, in this book, in: Acts 2:27; Acts 3:18; Acts 5:41; Acts 7:24; Acts 9:16; Acts 13:18; Acts 13:35; Acts 14:16; Acts 16:7; Acts 17:3; Acts 19:30; Acts 21:39; Acts 26:23; Acts 27:7; Acts 28:4; Acts 28:16.

Please also see the note for 1John 2:20 about the phrase Holy One. The functional definition for this word is: 'our Saviour'. Lazarus was in the ground four days and his body did become corrupted. Please see the notes for Romans C7S16; 1Corinthians C3S17; Philippians 1:3-7 and Colossians C1S6 about the word holy. The functional definition for this word is: 'pure in heart, temper or dispositions; free from sin and sinful affections. Applied to the Supreme Being, holy signifies perfectly pure, immaculate and complete in moral character; and man is more or less holy, as his heart is more or less sanctified, or purified from evil dispositions. We call a man holy, when his heart is conformed in some degree to the image of God, and his life is regulated by the divine precepts. Hence, holy is used as nearly synonymous with good, pious, Godly'. Please see the Word Study on Spirit for links to every place in the Bible where we find the phrase Holy Spirit. Please see the Word Study on Holy Ghost for links to every place in the Bible where we find the phrase Holy Ghost. Please see the note for Matthew 4:5 about the phrase holy city. Please also see the note for John 7:39 about the phrase Holy Spirit, indwelling.

Please see the note for 1Corinthians 9:25 for links to every verse in 1Corinthians which uses a form of the word corrupt, along with the definition from Webster's 1828 and links to where this word is also found in other Bible books. While the reader should look at all of the verses within the Bible which use this word, in order to truly understand the long-term effects, we can say that the main application of this word, from the Webster's 1828 definition, is: 'To change from a sound to a putrid or putrescent state; to separate the component parts of a body, as by a natural process, which accompanied by a fetid smell'. In addition, to this word, we also need to consider the opposite words. The word uncorruptible is defines as: 'that cannot be corrupted. But incorruptible is the word now used'. The word incorruptible is defined as: 'a. 1. that cannot corrupt or decay; not admitting of corruption. thus gold, glass, mercury, etc., are incorruptible. Spirits are supposed to be incorruptible. Our bodies shall be changed into incorruptible and immortal substances. 2. that cannot be bribed; inflexibly just and upright'. Please also see the note for John 19:39 about the phrase no corruption. Please also see the note for Romans 1:22-23 about the word uncorruptible. Please also see the note for Romans 1:22-23 about the word incorruptible. Forms of this word are used, in this book, Acts 2:27; Acts 2:31; Acts 13:34; Acts 13:35; Acts 13:36-37. Jesus was in the grave for three days and three nights but that was not enough for His dead body to become corrupted.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'David. Ac 2:29-30; 13:32-36 I foresaw. Ps 16:8-11 for. Ps 73:23; 109:31; 110:5; Isa 41:13; 50:7-9; Joh 16:32 exp: Heb 12:2. I should not. Ps 21:7; 30:6; 62:2,6
my tongue. Ps 16:9; 22:22-24; 30:11; 63:5; 71:23
leave. Ps 49:15; 86:13; 116:3; Lu 16:23; 1Co 15:55; Re 1:18; 20:13 thine. Ac 3:14; 4:27; Ps 89:19; Mr 1:24; Lu 1:35; 4:34; 1Jo 2:20; Re 3:7 to see. Ac 2:31; 13:27-37; Job 19:25-27; Jon 2:6; Joh 11:39; 1Co 15:52'.

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C2-S16 (Verse 28) What God gives to people who are truly saved.

First Step: God tells them the right way to go in life.

Thou hast made known to me the ways of life;.

Second Step: God gives saved people, who go the right way, desirable rewards.

thou shalt make me full of joy with thy countenance.

in this sentence, Peter is continuing his quote of scripture before making application in the next sentence. Please see the Chapter Summary for a summarized outline of this message.

This sentence quotes the Old Testament for a truth which is in several verses. Please see Psalms 4:6-7; Psalms 16:11; Psalms 17:15; Psalms 21:4; Psalms 21:6; Psalms 25:4; Psalms 42:5; Proverbs 2:19; Proverbs 8:20.

In our First Step, we are told that Jesus Christ personally (thou) makes us know the ways of life in an ongoing lifestyle of knowing (hast). Notice that the word ways is plural. He makes us to know ways that lead to blessings and joy. Those all require us to obey even when we do not understand because that is true Biblical faith. He also makes us to know ways that lead to punishment by God. For example, Galatians 6:8 tells us For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.

In our First Step, we are told that Jesus Christ personally (thou) absolutely positively will (shall) make us full of joy with the ongoing full revelation of Him personally to us ( with thy countenance). The word countenance is more than the words spoken. It includes non-verbal communication such as the feelings of love when we obey and feelings of oncoming wrath when we disobey.

Please realize that this sentence is added to the prior sentences. Where they told about the death and resurrection of Lord Jesus Christ, this sentence tells us about His ongoing ministry to the saved. Devil-motivated liars deny this ongoing ministry but we find in in the first sermon ever preached by the church. We are commanded to contend with those people who deny this ongoing ministry which is intended to change our character from our natural sinful character to be like Jesus Christ.

Please see the notes for John 14:6; 1Corinthians C4S17 and Psalms 119 about the word way. The functional definition for this word is: 'How we get from our present condition/place in life to the time that we face the judgment of God upon our life'. Please also see the note for Mark 1:3 about the phrase way of the Lord. Please also see the note for Matthew 13:4 about the phrase way side. Forms of this word are used, in this book, in: Acts 2:28; Acts 8:26; Acts 8:36; Acts 8:39; Acts 9:2; Acts 9:15; Acts 9:17; Acts 9:27; Acts 13:10; Acts 14:16; Acts 15:3; Acts 16:17; Acts 18:25; Acts 18:26; Acts 19:9; Acts 19:23; Acts 21:5; Acts 22:4; Acts 24:14; Acts 24:22; Acts 24:25; Acts 25:3; Acts 26:13.

Please also see the notes for John 1:4 lists 16 attributes of joy; John 15:11; Romans C14S23 and 1John C1S2 about the word joy. The functional definition for this word is: 'a spiritually based sense that we will be blessed by God for enduring current circumstances in a way that brings God glory'. Please see the notes for Romans C12S8; Galatians C4-S24 and Philippians 4:4-LJC about the word rejoice. The functional definition for this word is: 'To experience joy and gladness in a high degree; to be exhilarated with lively and pleasurable sensations; to exult'. Please also see the note for 1Timothy 6:17-19 about the word enjoy.

Please see the note for 2Corinthians 3:7-8 about the word countenance. The functional definition for this word is: 'Literally, the contents of a body; Appropriately, the human face; the whole form of the face, or system of features; visage'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'made. Ps 16:11; 21:4; 25:4; Pr 2:19; 8:20; Joh 11:25-26; 14:6 make. Ps 4:6-7; 17:15; 21:6; 42:5; Heb 12:2'.

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C2-S17 (Verse 29) . Peter now starts his application of the scripture he just referenced.

Men and brethren,
let me freely speak unto you of the patriarch David,
that he is both dead and buried,
and his sepulchre is with us unto this day.

Peter says Men and brethren, let me freely speak unto you as a way to ask them to pay attention to what he will say next. He has just quoted Psalms, which were written by king David. Now, he will say some facts about king David in order to explain the prophecies which he has just quoted. Please see the Chapter Summary for a summarized outline of this message.

Peter next says that the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day. Therefore, there can be no dispute about these facts since any Jew can go and verify the existence of his sepulchre. And, since the quoted prophecy spoke of resurrection, king David could not have been speaking about himself. After establishing that fact, Peter will tell them that Jesus was Who was resurrected. And, after that, Peter will tell them the present position of Jesus and how all men need to responde to Him because of His current position.

Please see the note for 1Corinthians C7S29 about the word free. The functional definition for this word is: 'Being at liberty; not being under necessity or restraint, physical or moral; a word of general application to the body, the will or mind, and to corporations'. Forms of this word are used, in this book, in: Acts 2:29; Acts 22:28; Acts 22:28; Acts 26:26.

We find forms of the word patriarch in: Acts 2:29; Acts 7:8; Acts 7:9; Hebrews 7:4. The Morrish Bible Dictionary defines this word as: 'Head of a family, applied in the N.T. to Abraham, Isaac, and Jacob as ancestors of the Israelites, and to the twelve sons of Jacob. David also is thus designated. Ac 2:29; 7:8-9; Heb 7:4. In other passages the same persons are called 'the fathers.''.

Please see the note for Colossians 2:10-12 about the word buried. Webster's 1828 Dictionary defines this word as: 'To deposit a deceased person in the grave; to inter a corpse; to entomb. 2. to cover with earth, as seed sown. 3. to hide; to conceal; to overwhelm; to cover with anything; as, to bury any one in the ruins of a city. 4. to withdraw or conceal in retirement; as, to bury one's self in a monastery or in solitude. 5. to commit to the water; to deposit in the ocean; as dead bodies buried in the deep. 6. to place one thing within another. thy name so buried in her. 7. to forget and forgive; to hide in oblivion; as, to bury an injury. to bury the hatchet, in the striking metaphorical language of American Indians, is to lay aside the instruments of war, forget injuries, and make peace'. Forms of this word are used, in this book, in: Ac 2:29; Acts 5:6; Acts 5:9; Acts 5:10; Acts 8:2.

Please see the note for John 19:41 about the word sepulchre. Easton's Bible Dictionary defines this word as: 'first mentioned as purchased by Abraham for Sarah from Ephron the Hittite (Ge 23:20). this was the "cave of the field of Machpelah," where also Abraham and Rebekah and Jacob and Leah were burried (79:29-32). In Ac 7:16 it is said that Jacob was "laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor the father of Sychem." It has been proposed, as a mode of reconciling the apparent discrepancy between this verse and Ge 23:20, to read Ac 7:16 thus: "And they [i.e., our fathers] were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor [the son] of Sychem." in this way the purchase made by Abraham is not to be confounded with the purchase made by Jacob subsequently in the same district. of this purchase by Abraham there is no direct record in the Old Testament'. Forms of this word are used, in this book, in: Ac 2:29; Acts 7:16; Acts 13:29.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'let me. or, I may. freely. Ac 26:26 the patriarch. Ac 7:8-9; Heb 7:4 David. Ac 13:36; 1Ki 2:10 exp: Ac 2:25; Heb 11:32.'.

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C2-S18 (Verse 30-31) How king David reacted to the promise of God.

First Step: He received a promise from God.

Therefore being a prophet,
and knowing that God had sworn with an oath to him,
that of the fruit of his loins,
according to the flesh,
he would raise up Christ to sit on his throne;.

Second Step: King David prophesied based upon the promise of God.

He seeing this before spake of the resurrection of Christ,
that his soul was not left in hell,
neither his flesh did see corruption.

Peter has given quotes from the writings of king David in Psalms which spoke of resurrection. He has told them that king David is still dead and that his sepulchre is with us unto this day. Now, in this sentence, he will say that the prophecy of resurrection, which he quoted, applied to Christ. Please see the Chapter Summary for a summarized outline of this message.

Please use the links in the sentence outline, above, to see important information about the relationship between king David, Christ, and the fulfillment of prophecy.

In the First Step of this sentence, Peter tells us that the patriarch David was a prophet who knew that God would raise up Christ to sit on his throne because Christ would be a physical descendent of His. In the Second Step of this sentence, Peter tells us that since the patriarch David was a prophet, he spake of the resurrection of Christ, of His being in but leaving Hell and of His bodily resurrection because His flesh did see corruption.

In the First Step, Peter states a fact which was accepted by all Jews of that time. When he said that king David was a prophet, He was getting them to agree with what he was saying. And, by starting this sentence with the phrase Therefore being a prophet, Peter was using this accepted fact to lead them into the conclusion which he wanted them to accept.

Next, Peter adds another accepted fact of and knowing that God had sworn with an oath to him. Then, Peter adds a third well known and accepted fact when he says that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne. In all of the Gospel accounts, Jesus started out preaching the kingdom. The fact that they rejected Him as their God-given King does not negate their knowledge of the kingdom and of the promises from God which were in scripture and that the Jewish religious leaders taught to all of the people. Therefore, Peter has stuck to well-known scripture and well accepted religious beliefs to this point in his message. And, in the Second Step of this sentence, Peter will lead them to an obvious conclusion even though it went against their religious teaching of that time.

In the Second Step of this sentence, Peter first says He seeing this before spake of the resurrection of Christ. That is, king David, as a God-given prophet and an author of Psalms, and ion Psalms he spake of the resurrection of Christ. That required Christ to first die and that truth was rejected by all of the Jews because of their religious teaching. It was even rejected by all of the disciples until after the resurrection until the resurrected Jesus proved that He was alive and that they could no longer deny the truth about His death. Now, Peter is preaching this truth to the Jews and telling them that their religious traditions were wrong.

In addition to preaching the death and resurrection of Christ, Peter preached that king David, as a prophet, said that his soul was not left in hell. Christ had to go to Hell for this phrase to be true. Jesus Christ went to Hell to be the propitiation for our sins: and not for ours only, but also for the sins of the whole world (1John 2:2). He also bound Satan, and all devils, and took away the keys of hell and of death (Revelation 1:18).

As already explained above, and explained in the notes reached by using the links in the sentence outline, the body of Jesus was not corrupted in the three days and three nights in which He was dead.

We find forms of the word sworn occurring 48 times in 47 verses of the Bible and, in the New Testament, in: Acts 2:30; Acts 7:17; Hebrews 4:3. Webster's 1828 defines this word as: 'pp. of swear. the officers of government are sworn to a faithful discharge of their duty. Sworn friends, is a phrase equivalent to determined, close or firm friends. I am sworn brother, sweet, to grim necessity. Sworn enemies, are determined or irreconcilable enemies.'. Please also see the note for James 5:12 about the words swear / sware. The functional definition for this word is: 'To utter or affirm with a solemn appeal to God for the truth of the declaration; as, to swear on oath.'.

Please see the note for Mark 6:26 about the word oath. Easton's Bible Dictionary defines this word as: 'a solemn appeal to God, permitted on fitting occasions (De 6:13; Jer 4:2), in various forms (Ge 16:5; 2Sa 12:5; Ru 1:17; Ho 4:15; Ro 1:9), and taken in different ways (Ge 14:22; 24:2; 2Ch 6:22). God is represented as taking an oath (Heb 6:16-18), so also Christ (Mt 26:64), and Paul (Ro 9:1; Ga 1:20; Php 1:8). the precept, "Swear not at all," refers probably to ordinary conversation between man and man (Mt 5:34,37). But if the words are taken as referring to oaths, then their intention may have been to show "that the proper state of Christians is to require no oaths; that when evil is expelled from among them every yea and nay will be as decisive as an oath, every promise as binding as a vow"'.

Please see the notes for Romans C1S5 and 1Corinthians C9S10 about the word fruit. The functional definition for this word is: 'The word is used symbolically for effect or consequence. It is new life or the offspring of any type of life'. Please also see the note for Romans C8S21 about the word firstfruits. Please also see the notes for Philippians 1:9-11 and James 3:18 about the phrase fruit of righteousness.

Please see the note for Mark 1:6-7 about the word loins. The functional definition for this word is: 'The part of man that is used to prefigure the seat of strength. Descendants are represented as coming out of the loins of a man. Ge 35:11; Heb 7:10. the loins were girded up for action and activity. God said to Job, "Gird up now thy loins like a man." Job 38:3. In the Christian's conflict with wicked spirits in the heavenlies he is exhorted to have his loins girt about with truth. Eph 6:14'.

Please see the note for Colossians C1S3 about the word throne. Easton's Bible Dictionary defines this word as: 'a royal chair or seat of dignity (De 17:18; 2Sa 7:13; Ps 45:6); an elevated seat with a canopy and hangings, which cover it. It denotes the seat of the high priest in 1Sa 1:9; 4:13, and of a provincial governor in Ne 3:7; Ps 122:5. the throne of Solomon is described at length in 1Ki 10:18-20'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'being. Ac 1:16; 2Sa 23:2; Mt 27:35; Mr 12:36; Lu 24:44; Heb 3:7; 4:7; 2Pe 1:21 knowing. 2Sa 7:11-16; 1Ch 17:11-15; Ps 89:3-4,19-37; 110:1-5; 132:11-18; Ro 1:3; 2Ti 2:8; Heb 7:1-2,21 with. Heb 6:17 he. Ps 2:6-12; 72:1-19; Isa 7:14; 9:6-7; Jer 23:5-6; 33:14-15; Am 9:11-12; Mic 5:2; Lu 1:31-33,69-70; 2:10-11; Joh 18:36-37; Ro 15:12; Re 17:14; 19:16 General references. exp: Jer 30:9.
seeing. 1Pe 1:11-12 spake. Ac 2:27; 13:35; Ps 16:10'.

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C2-S19 (Verse 32) .

This Jesus hath God raised up,
whereof we all are witnesses.

When Peter says whereof we all are witnesses, he is claiming an authority which the religious liars can not dispute. In order to dispute this claim, they would have to prove that all one hundred twenty disciples were liars and that the coming of God's Holy Ghost, with all of the accompanying miracles and which all of the Jews present witnessed, did not require the power of God. Basically, that was impossible. So, the Jewish religious leaders ignored all that happened and hoped that people would forget the witness that God had given to them.

In addition, Peter goes on, in the next verse, and says that the Father gave Jesus the promise of the Holy Ghost and that Jesus has given the Holy Ghost to others (he hath shed forth this, which ye now see and hear). The fact that the man Jesus received the promise of the Holy Ghost from the Father proved to the Jews that Jesus had fulfilled a prophecy reserved for the Christ. The fact that Jesus had fulfilled the prophecy of Joel and given the Holy Ghost to others showed that Jesus was the Christ.

Peter is going to next (Acts 2:34-35) quote another prophecy from King David which the Jewish religion couldn't explain but which shows that Jesus is also Lord and God and equal to the Father. All of these verses in Peter's message have incredible depth that is easily skimmed over if you just read with prayer to understand, and not do not meditate on what is revealed. Properly understood, theese sentences not only show that the literal physical man known as Jesus is both Lord and Christ but they also open the door to understanding what Peter also declared. That is, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.

The significance of the phrase hath made is discussed in the note for Acts 2:36 within the Lord Jesus Christ Study. The important point of this verse, and of that verse, is that these Jews knew and were witnesses that Jesus was a literal physical man Who had all of the weaknesses of physical men, yet without sin (Hebrews 4:15). As Hebrews and Romans and other places in the Bible explain, Jesus had to live and die as a weak physical human in order to provide for our salvation. (For further information on this point, please see the study called Jesus used the Holy Spirit.) While He lived and died as a weak physical human, the good news, which Peter says next, is that God hath made that same Jesus, whom ye have crucified, both Lord and Christ. He will never give up either of these roles again and we will always have the blessings from those roles available to us.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'whereof. Ac 2:24; 1:8,22; 3:15; 4:33; 5:31-32; 10:39-41; Lu 24:46-48; Joh 15:27; 20:26-31 General references. exp: Ps 109:27; Mr 12:11; Lu 24:48; Ac 13:30.'.

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C2-S20 (Verse 33) Peter now explains what they witnessed was from God fulfilling prophecy.

Therefore being by the right hand of God exalted,
and having received of the Father the promise of the Holy Ghost,
he hath shed forth this,
which ye now see and hear.

Our sentence starts with Therefore being by the right hand of God. Obviously, at this point in the sermon, Jesus Christ is ascended to Heaven and has sat on the right hand of God. We do not know if Peter preached that fact and God had Matthew skip over it in his report or if Peter just went to this sentence from the prior. It is not worth arguing about but when I studied through the Gospel accounts, there were several incidents reported by more than one author and every author skipped reporting various things because they were not pertinent to the point of view which they were presenting. Therefore, the reader should understand that reports in the word of God have what God wants us to know and that there are things not reported.

With the prior point acknowledged, at this point the Jews accepted that Lord Jesus Christ is in Heaven and in the place of power which is just below God the Father. In addition, Peter tells us that He is exalted. Other places in the word of God also tell us that Lord Jesus Christ had more after He paid the price for our salvation than He had before He paid that price. We are not told what the difference was and God does not want us to waste our time speculating about it. What we are to understand is that there are everlasting rewards for dedicating our life to the service of God, even to the point of death.

In our second phrase, we read that Peter received that Lord Jesus Christ received of the Father the promise of the Holy Ghost. The important thing to understand is that Lord Jesus Christ was given and received this promise. He is the one Who gives the Holy Ghost to people whom He saves. These religions which claim that they go directly to God the Father and bypass Lord Jesus Christ are not providing true Biblical salvation because their converts do not receive the Holy Ghost during the church age and other places in this Bible book tells us that people who made a profession of a religious conversion, but who also did not receive the Holy Ghost, were not truly saved.

Our last two phrases say he hath shed forth this, which ye now see and hear. It was the Lord Jesus Christ Who sent God's Holy Ghost and provided the evidence which they each personally now see and hear. This clearly says that people can not bypass the Lord Jesus Christ and receive true Biblical salvation.

Please see the note for 2Corinthians 10:3-6 about the word exalt. Webster's 1828 dictionary defines this word as: 'to raise high; to elevate. 2. to elevate in power, wealth, rank or dignity; as, to exalt one to a throne, to the chief magistracy, to a bishopric. 3. to elevate with joy or confidence; as, to be exalted with success or victory. We now use elate. 4. to raise with pride; to make undue pretensions to power, rank or estimation; to elevate too high or above others. He that exalteth himself shall be abased. Luke 14. Matt.23. 5. to elevate in estimation and praise; to magnify; to praise; to extol. He is my father's God, and I will exalt him. Ex. 15. 6. to raise, as the voice; to raise in opposition. 2 Kings 19. 7. to elevate in diction or sentiment; to make sublime; as exalted strains. 8. In physics, to elevate; to purify; to subtilize; to refine; as, to exalt the juices or the qualities of bodies'. Forms of this word are used, in this book, in: Acts 2:33; Acts 5:31; Acts 13:17.

Please see the note for Hebrews 1:5 about the word father. The functional definition for this word is: 'the man who passes his character to the son'.

Please see the notes for Romans C4S15; Galatians C3-S15; 1Timothy 4:8 and Titus 1:2 about the word promise. Webster's 1828 Dictionary defines this word as: 'a declaration, written or verbal, made by one person to another, which binds the person who makes it, either in honor, conscience or law, to do or forbear a certain act specified; a declaration which gives to the person to whom it is made, a right to expect or to claim the performance or forbearance of the act'. Please also see the Section on Promises in the Doctrinal Studies called SignificantGospel Events and Significant New Testament Events.

Please see the note for Mark 14:24 about the word shed. Webster's 1828 defines this word as: 'v.t. pret. and pp. shed. 1. to pour out; to effuse; to spill; to suffer to flow out; as, to shed tears; to shed blood. the sun sheds light on the earth; the stars shed a more feeble light. this is my blood of the New Testament, which is shed for many for the remission of sins. Matt. 26. 2. to let fall; to cast; as, the trees shed their leaves on autumn; fowls shed their fethers; and serpents shed their skin. 3. to scatter to emit; to throw off; to diffuse; as, flowers shed their sweets of fragrance.
SHED, v.i. to let fall its parts. White oats are apt to shed most as they lie, and black as they stand'. Please also see the note for Romans C5S2 about the phrase shed abroad.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'by. Ac 5:31; Ps 89:19,24; 118:16,22-23; Isa 52:13; 53:12; Mt 28:18; Mr 16:19; Joh 17:5; Eph 1:20-23; Php 2:9-11; Heb 1:2-4; 10:12; 1Pe 1:21; 3:22 having. Ac 1:4; Lu 24:49; Joh 7:38-39; 14:16,26; 15:26; 16:7-15 he. Ac 2:17,38-39; 10:45; Ro 5:5; Eph 4:8; Tit 3:6 exp: Joh 15:26. General references. exp: Ps 109:27; Mr 12:11; Heb 10:12.'.

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C2-S21 (Verse 34-35) King David was not God's Christ.

Equivalent Section: King David did not fulfill the prophecies about God's Christ.

For David is not ascended into the heavens:.

Equivalent Section: Here is one of the prophecies which king David did not fulfill.

but he saith himself,
The Lord said unto my Lord,
Sit thou on my right hand,
Until I make thy foes thy footstool.

We see this prophecy referenced in Matthew 22:44; Mark 12:36; Luke 20:42-43; Hebrews 1:13. We also see the same doctrine in Psalms 110:1; Mark 12:11; 1Corinthians 15:25; Ephesians 1:22 and Hebrews 10:12. These other references in the Bible teach us more about the consequences of what Peter declares to have happened.

The phrase Until I make thy foes thy footstool means that Lord Jesus Christ is sitting, and will continue to sit, on the right hand of God the Father being the advocate of all truly saved people who are also baptized and in the church. He will remain there until He returns to rule this world to 1,000 years (Until I make thy foes thy footstool). The saved who refuse to get baptized are ashamed of our Lord Jesus Christ. Those saved people who refuse to be witnesses and serve His kingdom are also ashamed of our Lord Jesus Christ. They will not be allowed to return with Him to rule this world (Mark 8:38; Luke 9:26).

Peter told the Jews, and us, that king David was not God's Christ and did not go to Heaven until God's Christ opened the way to Heaven. In addition, as a prophet, king David told us that God the Father (The LORD) would tell His Christ / my Lord to take the seat of an advisor until God the Father bring judgment upon this Earth. Right now, God is giving the people of this world mercy so that He can save some.

This is a quote of Psalms 110:1 and that entire Psalm is prophetic of several events starting from when Christ returned to Heaven through the 1, 000 year reign of Christ. As was the Jewish habit, Peter only referenced the first verse of the Psalms and the Jews knew that he was referring to entire Psalms and all of the meaning of it. Therefore, when Peter said David is not ascended into the Heavens, he was saying that David is not God's Christ and is not going to do any of those things that the Bible says will be done by God's Christ.

As much as the Jews thought about King David, he was not God's Christ. That's why Peter started this sentence with For. In the prior two sentences/verses Peter said that Jesus did do these things which were prophesied about God's Christ. Of course, the first objection of these Jews would be that Jesus couldn't do that. However, Peter immediately points out that David didn't do those things and if David couldn't, there was no other person who they could claim did do these things except God's Christ.

Therefore, the Jews didn't know of anyone who did do the prophesied actions of God's Christ and the position was still open until it was proved that God had given it to someone. Therefore, the first thing Peter did was end the argument that Jesus could not be God's Christ because someone else was. Since Peter already told them (Acts 2:32) that Jesus did do what would prove that He was God's Christ, and because Peter also told them that they were witnesses and had received the Holy Ghost which would only come after God's Christ was revealed, Peter effectively proved that Jesus was God's Christ.

After proving that Jesus was God's Christ, Peter told them that He ascended to Heaven (Acts 2:33).

In the second equivalent section of this sentence, Peter tells them what Lord Jesus Christ is doing there with a quote of Psalms 110:1. This is a prophecy of king David which caused the Jews many problems because it proved their religious traditions to be wrong. In Matthew 22:42-45, Mark 12:36 and Luke 20:42-43, Jesus used the same quote to shut the mouths of the religious leaders who were challenging His authority, but didn't explain it to the Jews.

in this sentence, Peter explains how David's son could become his Lord and sit at the right hand of God the Father even though the Jewish religious leaders claimed otherwise. As with all other prophecies, God hid the truth until after the prophecy was fulfilled. So, this is the first time that this prophecy is explained and it came only after Peter received the indwelling Holy Ghost.

Peter essentially explained that after God made Jesus to be His Christ, and that Christ ascended into Heaven and became Lord to king David and to all people because He fulfilled the position of Christ. Before David was anointed to be king by God, Jonathan was his superior. After God's anointing, David was superior. This is the same thing that happened with Jesus and king David.

The Jews couldn't understand this prophecy before it was fulfilled because they only considered men's rules, especially men's religious rules. That's why men have so much trouble with prophecy today. We need to get the proper explanation from the Holy Ghost. in this verse, we see the explanation of prophecy, we see Jesus declared to be Christ and Lord, and we see Lord used for God the Father. This verse and prophecy disprove claims that Jesus is not equal to the Father as God.

Please see the note for John 6:62 about the word ascend. Webster's 1828 dictionary defines this word as: 'to move upwards; to mount; to go up; to rise, whether in air or water, or upon a material object. 2. to rise, in a figurative sense; to proceed from an inferior to a superior degree, from mean to noble objects, from particulars to generals, etc. 3. to proceed from modern to ancient times; to recur to former ages; as, our inquiries ascend to the remotest antiquity. 4. In a corresponding sense, to proceed in a line towards ancestors; as, to ascend to our first progenitors. 5. to rise as a star; to proceed or come above the horizon. 6. In music, to rise in vocal utterance; to pass from any note to one more acute.
ASCEND', v.t. To move upwards; to mount; to go up; to rise, whether in air or water, or upon a material object upon, as to ascend a hill or ladder; or to climb, as to ascend a tree'.

We find forms of the word foes in: 1Chronicles 21:12; Esther 9:16; Psalms 27:2; Psalms 30:1; Psalms 89:23; Matthew 10:36; Acts 2:35. Webster's 1828 defines this word as: 'n. fo. 1. An enemy; one who entertains personal enmity, hatred, grudge or malice against another. A man's foes shall be they of his own household. Matt. 10. 2. An enemy in war; one of a nation at war with another, whether he entertains enmity against the opposing nation or not; an adversary. Either three years famine, or three months to be destroyed before they foes. 1Chron. 21. 3. Foe, like enemy, in the singular, is used to denote an opposing army, or nation at war. 4. An opponent; an enemy; one who opposes anything in principle; an ill-wisher; as a foe to religion; a foe to virtue; a foe to the measures of the administration'.

Please see the note for Hebrews 1:13 about the word footstool. Easton's Bible Dictionary defines this word as: 'connected with a throne (2Ch 9:18). Jehovah symbolically dwelt in the holy place between the cherubim above the ark of the covenant. the ark was his footstool (1Ch 28:2; Ps 99:5; 132:7). And as heaven is God's throne, so the earth is his footstool (Ps 110:1; Isa 66:1; Mt 5:35)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'The Lord. Ps 110:1; Mt 22:42-45; Mr 12:36; Lu 20:42-43; 1Co 15:25; Eph 1:22; Heb 1:13 General references. exp: Ps 109:27; Mr 12:11; 1Co 15:25; Heb 10:12.
thy foes. Ge 3:15; Jos 10:24-25; Ps 2:8-12; 18:40-42; 21:8-12; 72:9; Isa 49:23; 59:18; 60:14; 63:4-6; Lu 19:27; 20:16-18; Ro 16:20; Re 19:19-21; 20:1-3,8-15 General references. exp: Ps 109:27; Mr 12:11; Heb 10:13.'.

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C2-S22 (Verse 36) . Peter declares the changed legal position of Jesus Christ.

Therefore let all the house of Israel know assuredly,
that God hath made that same Jesus,
whom ye have crucified,
both Lord and Christ .

This sentence has a critical doctrine which is often overlooked even by people who have preached for years and have even preached out of this section of Acts. Here we have Peter's conclusion (Therefore) to his message on Pentecost and multitudes of people who claim to have read and studied and preached from Peter's message miss the doctrinal significance of Peter's conclusion. If we ever needed evidence of spiritual warfare for God's peoples' minds, it is here. People go over the message in detail. They go over the results of the message in detail. Yet their minds slide right over Peter's conclusion which is between the message and the results.

Here we see all three roles of the Son of God and see that the Bible makes distinction between them. Jesus means 'God in human flesh' and it was as a human that the Son of God was crucified. In addition, Peter said that God (the Father) hath made the man named Jesus both Lord and Christ. The expression hath made means that He (Jesus) wasn't those things before. Let me explain and please keep your mind open at least long enough to understand the explanation. This goes against the religious beliefs of some conservative people. But, they can't argue against what the Bible literally says goes against their religious beliefs. Not if they want to truly say that they choose the God of the Bible and the Bible of God above any religious beliefs of men. In addition, Hebrews 2:9, Romans 1:3-4 and other verses support what I am going to say.

The Son of God existed in eternity before He took on Human flesh. He had the power to be our Creator. Yet He had to set aside His own power and glory in order to become a weak human man. He did all His miraculous works in the flesh using the power of the Holy Ghost. For example, almost all of the miracles that He did were also done by other men using the Power of the Holy Ghost. No one else did as many, which shows that he had more power (of the Holy Ghost) than anyone else, but that does not change the fact that Jesus, and these other Holy men, used the same power which came from the Holy Ghost. Yes, there are a couple of things that the human Jesus did that other men have not done, but this was to prove that He was Christ and that God the Father would also make Him Lord. However, beyond the minimum required to prove that he would be Lord and Christ, we do not see Him acting in these roles until after the resurrection. (He fulfilled prophecy about those roles but did not exercise the rights of those roles until after the resurrection.) In fact, the Bible does not call Him Lord Jesus until after the resurrection (Luke 24:3).

Now that He has taken back His power as Lord and paid the price to become Christ, He will never give these roles up again. Please remember that this verse says that God hath made that same Jesus, whom ye have crucified, both Lord and Christ. It is not possible for something to be made into something that it already was. Either you are believing that God and the Bible lie or you must accept that there was a time and way that Jesus was not both Lord and Christ until God hath made that same Jesus to be these things. Please , stick with the explanation until you understand it.

The Son of God left His power and became a weak human because man had sinned (broke God's law) and a man (not God) had to pay for the sin for God to be legally justified in counting His sacrifice for the payment of our sins (Romans 5:12-15). After His death, God the Father gave Jesus back His position and power as Lord. God can not die. He had to die as a literal physical man. Man can not overcome death and rise from the dead by his own power. The six people that the Bible tells us who were raised from the dead were raised by the Holy Ghost working through another man. Jesus Christ died as a literal physical man but rose from the dead by His own power as God. Only a God-man could do what was required.

The Son of God came the first time as a man and men crucified Him. He is coming the second time as Lord and all men will fear Him and His power. The book of Revelation is written to reveal that Jesus Christ is Lord (please see the notes on Revelation) and the future events in there are included ONLY in that they reveal His Lordship. He set aside His power as Lord only to provide our salvation. This proves how great His love for us is. However, he does not need to repeat that act, no matter what false religions claim, and He will never stop being both Lord and Christ now that He has paid the price.

Peter's statement in Acts that God hath made that same Jesus...Lord is true in that while he still owned the position (as Lord), He did not have the power and was not acting within the role during the time that He went from conception through death. (This is with the noted exception of His providing the minimum proof that he was Lord and would act in that role in the future to do what He promised to do before He died.)

Something very similar is true for God the Son's role as Christ. Joseph was the espoused husband of Mary when Jesus was conceived (Matthew 1:18-25). Joseph had the position but none of the rights and few of the responsibilities until the wedding price was paid and the legalities concluded. Sometimes we don't understand these things because our customs are different than what were used in Bible times. In the same way, Jesus is recognized as having the position of Christ in the gospels but does not have the rights or responsibilities until the price was paid on the cross. If you look at the references for Christ in the Gospels, there is only (about) two times you only see Him using the rights of Christ to provide the things that come only through Christ. (True Biblical evidence requires two or three witnesses and even as the Son of God, Jesus submitted to this rule in the gospel of John.)

After the death of Jesus (as a physical man) is when God hath made that same Jesus...Christ. Here at Pentecost, after Christ returned to Heaven and finished the legalities, is when we see Him truly start exercising the rights as Christ and providing the blessings that only come through His role as Christ. For example, He did not sent the Holy Ghost. until after He returned to Heaven. We also Him exercising these rights from this point forward with no stopping. This is different from in the Gospels where He only did enough to prove that He had the position but did not really start exercising the rights of the position.

Ephesians 5:31-32 tells us For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh.'This is a great mystery: but I speak concerning Christ and the church. Just as a godly man does not exercise the rights of a husband until after he has paid the cost (dowry, etc) and been legally married, so also the Son of God did not exercise the rights of the role called Christ until after He paid the price which included His death and resurrection.

Christ is the role that the Son of God uses to fulfill prophecy, including the prophecy from Joel that Peter references here at Pentecost. Christ is the role that the Son of God uses to maintain our ongoing relationship which includes providing spiritually mature the saved after salvation. This ongoing relationship is really an extension of the prophecy in Joel. Christ works through the Holy Ghost, and the Holy Ghost wasn't given until after the resurrection. A man isn't recognized as being made a father until the birth of his baby. That is when he legally takes the rights and responsibilities of a father. A man isn't 'made' a husband until the wedding ceremony. Then he (legally) takes the rights and responsibilities of a husband. Both birth and marriage are Bible pictures of true salvation. A person doesn't become a parent until birth, but the relationship between parent and child doesn't end at birth. A person doesn't become a spouse until the marriage, but the relationship between the two people only starts then. Salvation isn't a one-time religious thing we do but a relationship that starts at the profession. Jesus paid the price to remove the legal record of our sin (Romans 3:26) so that we can get saved and Christ exercises the rights and responsibilities of the relationship once the price is applied to us personally.

Matthew 11:2 says Now when John had heard in the prison the works of Christ, he sent two of his disciples. In the Gospels we see people declare that Jesus is God's Christ. We see Him paying the price (doing the works of Christ) that prophecy said had to be paid to prove that He was God's Christ. But we don't see Him exercising the personal relationship (rights) that the saved have with Christ until after He pays all of the price (Luke 24:26, Luke 24:46). We also do not see Him providing the blessings that are available to those who are in Christ and that have Christ in them until after this time in Pentecost. Hopefully the reader can see how He acted like God tells a godly man to act towards a wife. He paid the price but did not exercise the rights of the relationship until after the full price had been paid and the legal ceremony (ascension) was completed. Ephesians 5:32 is where we are told (doctrinally) that the relationship between a man and his wife is a picture of the relationship between Christ and the church.

In Hebrews 2:9 we see But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man. The Lord is NOT lower than angels, but this verse clearly says that Jesus was made a little lower than the angels for the suffering of death. As I already said, the Son of God had to die as a physical man because He could not die as God. He could not have suffered death while holding onto the power and glory of the Lord. (The Lord always has and exercises the full power and authority of God.) Notice that this verse also says that He was crowned with glory and honour, but not until after the death. He could not be crowned with what He already had, which means He received something that he did not already have. I could go on in more detail and with more verses, but the religious bigot won't listen anyway. This verse in Acts, and others, tell us that Jesus did not have the power and glory of the Lord (except at the Mount of Transfiguration and the one time that He proved that He had power to forgive sin) until after the resurrection when God the Father made...Jesus...both Lord and Christ.

We can not just interchange Lord, Jesus and Christ within this verse, or anywhere else in the Bible, and be doctrinally correct. If we switch the positions of any of these roles in this verse, we change the doctrinal statement. Therefore, this verse doctrinally shows that these are different roles that can not be interchanged at will. At the same time, this verse recognizes that it takes each and every role of the Son of God to provide true salvation.

We find forms of the words assure / assuredly in: Leviticus 27:19; Deuteronomy 28:66; 1Samuel 28:1; 1Kings 1:13; 1Kings 1:17; 1Kings 1:30; Ezra 4:2; Psalms 83:8; Isaiah 32:17; Jeremiah 14:13; Jeremiah 32:41; Jeremiah 38:17; Jeremiah 49:12; Acts 2:36; Acts 16:10; Acts 17:31; Colssi and 2:2; 1Thessalonians 1:5; 2Timothy 3:14; Hebrews 6:11; Hebrews 10:22; 1John 3:19. But, only Acts 2:36; Acts 16:10 and 1John 3:19 have the words assure / assuredly. The rest have assurance. Please also see the note for Colossians C2S1 about the word assurance. The functional definition for this word is: 'The act of making a declaration in terms that furnish ground of confidence'. Webster's 1828 defines the word assuredly as: 'adv. Certainly; indubitably. Assuredly thy son Solomon shall reign. 1Kings 1.'. Webster's 1828 defines the word assure as: 'v.t. ashu're. See Assurance. 1. to make certain; to give confidence by a promise, declaration, or other evidence; as, he assured me of his sincerity. 2. to confirm; to make certain or secure. And it shall be assured to him. Lev. 28. 3. to embolden; to make confident. And hereby we shall assure our hearts before him. 1John 3. 4. to make secure, with of before the object secured; as, let me be assured of your fidelity.'. Please also see the message called Assurance, True Biblical.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'all. Jer 2:4; 9:26; 31:31; 33:14; Eze 34:30; 39:25-29; Zec 13:1; Ro 9:3-6 exp: Mt 28:18. That same. Ac 2:22-23; 4:11-12; 5:30-31; 10:36-42; Ps 2:1-8; Mt 28:18-20; Joh 3:35-36; 5:22-29; Ro 14:8-12; 2Co 5:10; 2Th 1:7-10 General references. exp: Ps 109:27; Mr 12:11.'.

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C2-S23 (Verse 37) . The people responded to the message.

Now when they heard this,
they were pricked in their heart,
and said unto Peter and to the rest of the apostles,
Men and brethren,
what shall we do?.

This was the reaction of the Jews to the message from Peter. Please note that this is a spiritual reaction. This reaction was due to the work and power of God and not due to the preacher nor to the message.

It is possible that Peter said more and God told Matthew to not report the rest. In preaching today, the preacher ends his message with an invitation to do what the preaching encourages them to do. It is possible that Peter did the sameans it was not reported. It is also possible that Peter did not give an invitation. Regardless of which was true, our current sentence says that the people responded by wanting to get right with God and avoid condemnation.

We find forms of the word prick in: Numbers 33:55; Psalms 73:21; Ezekiel 28:24; Acts 2:37; Acts 9:5; Acts 26:14. Webster's 1828 defines this word as: 'pp. Pierced with a sharp point; spurred; goaded; stung with pain; rendered acid or pungent; marked; designated.' OIn addition, the plural form of this word (pricks) is defined by the American Tract Society Dictionary as: 'The points with which ox-goads were armed, by kicking against which a refractory bullock only hurt itself the more. Hence a proverb, found in Greek and Latin as well as in Hebrew, applied to those who resist lawful authority, or the power of God, Ac 9:5; 26:14. Compare Job 15:25-26.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they. Ac 5:33; 7:54; Eze 7:16; Zec 12:10; Lu 3:10; Joh 8:9; 16:8-11; Ro 7:9; 1Co 14:24-25; Heb 4:12-13 Men. Ac 1:16 what. Ac 9:5-6; 16:29-31; 22:10; 24:25-26 exp: Mr 10:17; Lu 3:10; 12:17; 18:18; Joh 6:28.'.

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C2-S24 (Verse 38) . How to be Biblically saved.

Then Peter said unto them,
Repent,
and be baptized every one of you in the name of Jesus Christ for the remission of sins,
and ye shall receive the gift of the Holy Ghost .

This sentence is often taken out of context and used for the doctrinal error that says that you have to be baptized to be saved. You can not get that conclusion if you consider the context. Please use the link in the sentence outline, above, to reach the Study which provides links to every place in the Bible where any form of the word baptism is used along with notes on those places in the Bible. That Study gives the true Biblical doctrine for baptism.

Please notice the name which Peter uses in this sentence. Prior to this, he used Jesus and Christ separately, but this is the first time that he uses the combination. In addition, he says in the name of. That means 'in the power and authority of the person with that name'. Lots of religious liars claim that people can be saved some other way put Peter manes it clear that we must trust 'in the power and authority of Jesus Christ'.

As seen throughout the New Testament, Jesus Christ is used in conjunction with salvation because it requires accepting the personal ministry of Jesus and the personal ministry of Christ. Any claim of salvation that denies either ministry is not Biblically correct and any claim of salvation that rejects the personal nature of either ministry is not correct. Biblical Salvation also involves God the Father, the Holy Ghost and the Son of God in His role as Lord, but those aspects of salvation are not evident to other people. Several of the verses in Acts are doctrinal verses that prove this claim. The ministry of Jesus is that He paid for our personal sins. People who are trying to earn their own way to Heaven by good works are not Biblically saved. The ministry of Christ is to provide individual, personal relationship to God and to provide spiritual growth after profession. Those that claim salvation but have no evidence of spiritual growth, after a reasonable time period, are to be treated as being still lost. Those who claim that they have spiritual growth because of keeping religious rules do not have Biblical evidence of a personal relationship through Christ.

Peter uses Jesus Christ here to deliberately link the ministry of Jesus (paid for our sins [Romans 3:26 ]) to the ministry of Christ (provides individual, personal relationship to God and spiritual growth after initial profession) in the Bible's stated first instance of New Testament salvation. This is a doctrinal verse that proves that we need both ministries of the Son of God (as Jesus and as Christ) to be Biblically saved and that any claimed salvation that denies either ministry is not Biblical.

First of all, Peter says to repent and there is a lot of doctrinal error about the definition of repent. Please see the word definitions below and use the provided links for a deeper study on this word. Matthew 4:17 and Mark 1:15 tell us that the first thing (most important) Jesus preached was repent. Matthew 22:37, Mark 12:30 and Luke 10:27 all tell us thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment. Thus, according to Jesus, the first (most important) thing is this commandment, which is the main part of the true Biblical definition of repentance. What it does not say, but does imply and require, is that we first turn from our own natural sinful desires. True Biblical repentance is not turning 180 degrees but in truth is turning towards God. When we turn 180 degrees we turn from one religious activity towards another religious activity. However, because our relationships with men are horizontal and our relationship with God is vertical, true Biblical repentance is turning 90 degrees upward towards God.

In order to love God (as true Biblical repentance commands), we must turn from our natural sinful selfish self-centered love that looks at other men and religion and everything visible in this world. If we do turn, as commanded, with our soul, mind and strength, then we will trust and obey God and there will be evidence, such as getting baptized. However, getting baptized or doing any other new religious activity isn't the repentance but the result of the repentance. Ask a smiling bridegroom (the next day) if there is a difference between his putting on a smile (before marriage) and his having a smile as the result of a new relationship.

Getting baptized doesn't get us saved, but is physically visible evidence of a true repentance. Any claimed repentance that has no physically visible evidence is a lie. Likewise, evidence that is 'faked' and not the result of true biblical repentance is also a lie. Peter knew how the fickle Jews got carried away in religious fever, such as crying crown Him on Psalms Sunday and then crying crucify Him a week later. Peter included baptize to make the people not claim something that they weren't willing to live. However, Peter also included the command to Save yourselves from this untoward generation (Luke2:40). If they were to Save themselves from, they would have to live differently than that religious untoward generation. We see in Romans 6, as well as elsewhere, that baptism is public identification that is similar to a marriage ceremony. We do not get baptized until after we agree to an ongoing personal relationship with the Son of God. We can not have that ongoing personal relationship with the Son of God unless we truly (Biblically) repent towards God and Save ourselves from this untoward generation by agreeing to live differently and be identified with Christ Who changes our lives. Unlike some churches today, Peter preferred no profession to one that would not be lived.

That brings us to Peter's use of Jesus Christ in this verse. This is the first use of this combination in Acts, and Luke does not use it in the Gospel of Luke. That makes this the first use of this combination of roles used By this author of the Bible. While other Gospel writers had different reasons for writing their Gospels, and therefore different things to emphasize, Luke provides our chronological information. Luke did not use this phrase before this because, while the Son of God had the position of Christ, He wasn't acting in it before Pentecost. Thus, chronologically, this is the first time (chronologically) that Jesus is actively using the role of Christ in the Bible.

Peter has already used the Bible to proven to these Jews that God hath made that same Jesus, whom ye have crucified, both Lord and Christ. As the saying goes, you have to get people lost before they realize their need to be saved. After Peter's message, these Jews said unto Peter and to the rest of the apostles, Men and brethren, what shall we do? (Acts 2:37). Our current sentence is Peter's answer, and an answer is not properly interpreted outside of the context of the question that it is answering.

As a minor note, we see the definition of ye in this verse. Peter gives personal instructions of action to every one of you personally and says that as a result, ye will receive the gift of the Holy Ghost. So, we see that ye means every one of you personally as opposed to you which is a group identifier within the Bible. When the gospel is presented, someone else responding doesn't make you saved. It is a personal individual response and every place that you see ye used in the Bible, it is to be taken as an individual personal command given to each and every member of a group.

Returning to our verse in Acts, Peter had literally gotten into these Jews face and accused them of murdering God's Christ. They had to accept and publicly proclaim that the man Jesus, whom they had crucified, was God's Christ. Since these Jews personally knew that Jesus had been crucified for saying that he was Christ and the Son of God, they were taking an action that could get them excommunicated from the Jewish religion and killed for blasphemy. When you consider what these Jews risked to get their profession accepted (by a public baptism), and compare that to so-called Christians who don't want to even make a public profession, it should be easy to understand how our churches are full of hypocrites and spiritual babies.

In our last phrase, Peter says and ye shall receive the gift of the Holy Ghost. This is unique to the New Testament and to the 'Church Age'. True Biblical salvation has always been an ongoing personal relationship with God. That is what Abraham and the other fathers had. That has not changed but receiving the gift of the Holy Ghost is new with the New Testament. What religions fail to realize is that when they want to stay under the Old Testament Law, they will not receive the gift of the Holy Ghost.

Please see the note for Romans C11S32 about the word repentance. The functional definition for this word is: 'A turning away from the attitudes and actions of sin and turning towards God and accepting His attitudes and actions about sin'. Forms of this word are used, in this book, in: Acts 2:38; Acts 3:19; Acts 5:31; Acts 8:22; Acts 11:18; Acts 13:24; Acts 17:30; Acts 19:4; Acts 20:21; Acts 26:20.

Please see the note for Hebrews 9:22 about the word remission. The functional definition for this word is: 'not making us suffer the just punishment for our sins'.

Please see the note for Romans C7S26 about the word sin. The functional definition is: 'a violation of God's law' (1John 3:4). Please see the notes for Sin in 1John; Romans C2S4; 1Corinthians 8:11-LJC and Galatians C3-S26 about the phrase sin unto death. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners. Forms of this word are used, in this book, in: Acts 2:38; Acts 3:19; Acts 5:31; Acts 7:60; Acts 10:43; Acts 13:38; Acts 22:16; Acts 26:18.

Please see the notes for Romans C5S9 and 1Corinthians C12S4 about the word gift. Webster's 1828 dictionary defines this word as: 'given from one person to another without compensation; a donation. It is applicable to anything movable or immovable. 1. the act of giving or confering. 2. the right or power of giving or bestowing. the prince has the gift of many lucrative offices. 3. An offering or oblation. If thou bring thy gift to the altar. Matt.5. 4. A reward. Let thy gifts be to thyself. Dan.5. 5. A bribe; anything given to corrupt the judgment. Neither take a gift; for a gift doth blind the eyes of the wise. Deut.16. 6. Power; faculty; some quality or endowment confered by the author of our nature; as the gift of wit; the gift of ridicule.
GIFT, v.t. to endow with any power or faculty'. Please also see the note for John 4:10 about the phrase gift of God. The functional definition for this word is: 'A minot title of Jesus'. Forms of this word are used, in this book, in: Acts 2:38; Acts 8:20; Acts 10:45; Acts 11:17.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Repent. Ac 3:19; 17:30; 20:21; 26:20; Mt 3:2,8-9; 4:17; 21:28-32; Lu 15; 24:47 exp: Mr 1:15; Ac 8:22. be. Ac 8:36-38; 16:15,31-34; 22:16; Tit 3:5; 1Pe 3:21 in. Ac 8:12,16; 10:48; 19:4-5; Mt 28:19; Ro 6:3; 1Co 1:13-17 and ye. Ac 2:16-18; 8:15-17; 10:44-45; Isa 32:15; 44:3-4; 59:21; Eze 36:25-27; 39:29; Joe 2:28-29; Zec 12:10 General references. exp: Lu 5:32; Joh 20:23.'.

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C2-S25 (Verse 39) .

For the promise is unto you,
and to your children,
and to all that are afar off,
even as many as the Lord our God shall call.

in this sentence, Peter is saying they can be saved (receive the gift of the Holy Ghost) because the Lord has made salvation available to everyone that the Lord our God shall call. There is a very important doctrine here that many religions miss and that others deny. Romans 3:10-11 says As it is written, there is none righteous, no, not one: there is none that understandeth, there is none that seeketh after God. And, Genesis 6:3 says And the LORD said, My spirit shall not always strive with man, for that he also is flesh. People can reject God's offer to the point that God stops making the offer. If that happens, that person will never get saved since the lost do not seeketh after God. So, yes, at that time, the Lord offered salvation but there was no guarantee that he would keep the offer available if they rejected His offer. God removed His offer of the kingdom with the Jews and He can remove His offer of salvation from anyone who rejects His offer.

at this time, and for some time to come, not even Peter or any of the church understood to full extent of this promise. They thought that the promise was only to the Jews. However, in Acts 10 and Acts 11, the church found out that the Lord included Gentiles in this verse. Before that, the church found out that the Lord included those hated half-Jews called Samaritans. Now, when we read this verse, we have no problem seeing this, especially when we consider the phrase and to all that are afar off.

Further, we need to keep in mind that the Lord did not restrict himself to the church's religious intolerances in the past, nor does he do so today. We also need to understand that the Lord does have the right to tell people no. Romans 9:13 says As it is written, Jacob have I loved, but Esau have I hated. Since God hated the man named Esau, it is pretty hard to argue that the Lord has no right to tell people no. Again, Hebrews 12:16-17 says Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. Forye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears. the Bible is warning us that just like Esau got to the point that he could not repent (and be saved) even though he sought it carefully with tears. And, we can do the same. As already mentioned, someone can turn down God's offer of salvation enough times that God removes the offer and they never can be saved even though they are still alive. We do not go to God and demand salvation any time we want. While the Lord will call all to salvation, we are not promised multiple calls. That's what Peter means by even as many as when He is talking about the Lord's call.

There are several notes for Romans which deal with call and called but I will summarize them here. In the Bible, the call from the Lord is linked to predestination and other words which are used to teach doctrinal error. The Lord predestines all men to go to Heaven. That is, the Lord sets every man's destination to be Heaven before he is born. However, God NEVER takes away our free will. After our birth, the Lord calls us until it becomes obvious that we will not respond. At that time, the Lord will harden people in their own decision. When the Lord calls a person it is to join His side in the spiritual warfare against Satan and the forces of evil. This is like a call from the draft board. You don't just say 'hi yourself, now go away' or claim to answer the call while maintaining the same lifestyle . Ask anyone who's been in the military if that call (especially boot camp) changed their lifestyle.

Likewise, as the notes for Romans explain in detail, those who have truly answered the call from the Lord definitely have a changed lifestyle. This, of course, fits with the true Biblical definition of repent (which was explained in the note for Acts 2:38). The true Biblical meaning, of the word repent, and requirements of the phrase even as many as the Lord our God shall call is the reason that Peter told them that they had to repent.

In Acts 2 we see the proper evidence that someone has truly responded to the call from the Lord as the Bible meant us to respond. These Jews in Acts 2 showed us the proper response when they:

They did Save [themselves] from this untoward generation by truly Biblically repenting (2:40).
they that gladly received his word (2:41).
they...were baptized (2:41).
They were added unto the church (2:41).
they continued stedfastly in the apostles' doctrine (2:42).
they continued stedfastly in the apostles' fellowship (2:42).
they continued stedfastly in breaking of bread [socializing with church members] (2:42).
they continued stedfastly in prayers (2:42).
fear came upon every soul [they stopped their sinning] (2:43).
many wonders and signs were done by the apostles [God could work in their midst] (2:43).
all that believed were together [they didn't skip church] (2:44).
all that believed had all things common [they met each others' needs as if it was their own need] (2:44).
They sold their possessions and goods [spiritual needs were more important than physical desires such as being rich in this world] (2:45).
continuing daily with one accord in the Temple [they had unity in the church. See 1Corinthians 8:6 and the associated note.] (2:46).
Praising God [no matter what circumstances, there was no problem getting testimonies] (2:47).
having favour with all the people [their testimony outside of church attracted others so that they could witness for God] (2:47).
and the Lord added to the church [they had spiritual fruit that was visible to others] (2:47).

Thus, we see that they had a call, at that time but there was no guarantee that it would remain available. In addition, they had to fulfill God's requirements in order for their response to be accepted by God.

Please see the note for Galatians C4-S1 about the word child. The functional definition for this word is: 'Someone who has less physical or spiritual maturity than the speaker. This word has considerable latitude of meaning in Scripture. Thus, Joseph is called a child at the time when he was probably about sixteen years of age (Ge 37:3); and Benjamin is so called when he was above thirty years (Ge 44:20)'.. Please also see the note for Galatians C3S9 about the phrase children of Abraham. The functional definition is: 'The Jews claimed to be children of Abraham but Jesus said that the true children of Abraham would have his faith'. Please also see the note for 2Corinthians 3:7-8 about the phrase children of Israel. Please also see the note for Romans C8S14; God in Romans : Romans C4S12 and 1Peter 2:1 about the phrase children of God. Please also see the note for Galatians 4:19-20 about the phrase my little children. Please also see the note for Mark 2:19 about the phrase children of the bridechamber. Please also see the note for Colossians 3:8 about the phrase children of disobedience. The functional definition is: 'Saved people who live a life of disobedience to God'. Please also see the note for Colossians 3:8 about the phrase children of wrath. Forms of this word are used, in this book, in: Acts 2:39; Acts 3:25; Acts 4:27; Acts 4:30; Acts 5:21; Acts 7:5; Acts 7:19; Acts 7:23; Acts 7:37; Acts 9:15; Acts 10:36; Acts 13:10; Acts 13:26; Acts 13:33; Acts 21:5; Acts 21:21.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the promise. Ac 3:25-26; Ge 17:7-8; Ps 115:14-15; Jer 32:39-40; Eze 37:25; Joe 2:28; Ro 11:16-17; 1Co 7:14 and to all. Ac 10:45; 11:15-18; 14:27; 15:3,8,14; Isa 59:19; Eph 2:13-22; 3:5-8 as many. Joe 2:32; Ro 8:30; 9:24; 11:29; Eph 1:18; 4:4; 2Th 1:11; 2:13-14; 2Ti 1:9; Heb 3:1; 9:15; 1Pe 5:10; 2Pe 1:3,10; Re 17:14; 19:9 General references. exp: Ps 112:2.'.

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C2-S26 (Verse 40) . Peter preached much more than is reported here.

And with many other words did he testify and exhort,
saying,
Save yourselves from this untoward generation.

Notes for earlier sentences said that we could not be sure if everything was reported for the earlier part of his message. Now, we are told that he said more, after the earlier part of his message, than what is now reported. We read that in the first two phrases of this sentence.

The last phrase, of this sentence, means: 'Remove yourself from the influence of a perverse, willful, and crooked generation. Stop participating in their sins and attitudes'. This requirement is rejected by liberal doctrine which claims that people can 'claim' God's promises while refusing to fulfill God's requirements for receiving those promises. Hopefully, people realize that is a lie and a doctrine from devils. People who are not willing to let God change them to be holy and righteous are not saved no matter what religious activity they do. And, this phrase is fulfilled by obeying God and letting Him change them to be holy and righteous.

Please see the note for Galatians 5:3 about the word testify. The functional definition for this word is: 'To make a statement which is intended to be used in a court of law if necessary''. Please also see the note forPsalms 119 about the words testimony / testimonies. Please also see the Message called Testimony of God. Forms of this word are used, in this book, in: Acts 2:40; Acts 8:25; Acts 10:42; Acts 18:5; Acts 20:21; Acts 20:24; Acts 23:11; Acts 26:5; Acts 28:23.

Please see the note for 1Corinthians C14S3 about the word exhort. Webster's 1828 dictionary defines this word as: 'n. the act or practice of exhorting; the act of inciting to laudable deeds; incitement to that which is good or commendable. 1. the form of words intended to incite and encourage. 2. Advice; counsel'. Forms of this word are used, in this book, in: Acts 2:40; Acts 11:23; Acts 13:15; Acts 14:22; Acts 15:32; Acts 18:27; Acts 20:2; Acts 27:22.

Please see the note for Colossians C1S6 about the word generation. Easton's Bible Dictionary defines this word as: 'Ge 2:4, "These are the generations," means the "history." Ge 5:1, "The book of the generations," means a family register, or history of Adam. Ge 37:2, "The generations of Jacob" = the history of Jacob and his descendants. Ge 7:1, "in this generation" = in this age. Ps 49:19, "The generation of his fathers" = the dwelling of his fathers, i.e., the grave. Ps 73:15, "The generation of thy children" = the contemporary race. Isa 53:8, "Who shall declare his generation?" = His manner of life who shall declare? or rather = His race, posterity, shall be so numerous that no one shall be able to declare it.
In Mt 1:17, the word means a succession or series of persons from the same stock. Mt 3:7, "Generation of vipers" = brood of vipers. Mt 24:34, "This generation" = the persons then living contemporary with Christ. 1Pe 2:9, "A chosen generation" = a chosen people. The Hebrews seem to have reckoned time by the generation. In the time of Abraham a generation was an hundred years, thus: Ge 15:16, "In the fourth generation" = in four hundred years (comp. Ge 15:13; Ex 12:40). In De 1:35; 2:14 a generation is a period of thirty-eight years'. Forms of this word are used, in this book, in: Acts 2:40; Acts 8:33; Acts 13:36.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'with. Ac 15:32; 20:2,9,11; 28:23; Joh 21:25 did. Ac 10:42; 20:21,24; Ga 5:3; Eph 4:17; 1Th 2:11; 1Pe 5:12 Save. Nu 16:28-34; Pr 9:6; Lu 21:36; 2Co 5:20; 6:17; 1Ti 4:16; Heb 3:12-13; Jas 4:8-10; Re 3:17-19; 18:4-5 untoward. Mt 3:7-10; 12:34; 16:4; 17:17; 23:33; Mr 8:38 General references. exp: Lu 3:18; 12:57.'.

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C2-S27 (Verse 41) This sentence has equivalent sections.

Then they that gladly received his word were baptized :
and the same day there were added unto them about three thousand souls.

Every verse from 2:41 through the end of the chapter are joined together by the sentences all starting with the word And. They need to be studied together as a single account.

This sentence is often referenced in preaching for the number of three thousand. But where the Bible often only counts men, especially when speaking about Jewish culture, this sentence makes no distinction between men, women and children. That is because God ignores those physical distinctives when it comes to spiritual concerns.

Next, please pay attention to the phrases were baptized and were added unto them. God only counts how many joined the church. Unlike the common practice of today, professions without follow-up baptism and joining the church are not counted by God. In addition, please also notice that these Jews had to be baptized before they could join the church. (Notice the word and between the two words in the sentence above. That means 'added' and you can not add a second action until the first action is completed.

Finally, notice that they gladly received his word. Even though God used a man to deliver His word, the people accepted it, as it truly was, as coming from God. They did not treat it as a religious thing which they could take or leave with no big difference in the outcome of their decision. They had to be glad to receive a promise from God before they could gladly receive his word.

Please see the note for Luke 12:31 about the word added. Webster's 1828 defines this word as: 'pp. Joined in place, in sum, in mass or aggregate, in number, in idea or consideration; united; put together'. Please also see the note for Matthew 6:27 about the word add. Webster's 1828 defines this word as: ', v.t. L. addo, from ad and do, to give. 1. to set or put together, join or unite, as one thing or sum to another, in an agreegate; as, add three to four, the sum is seven. 2. to unite in idea or consideration; to subjoin. Towhat has been alledged, let this argument be added. 3. to increase number. Thou shalt add three cities more of refuge. Deut. 19. 4. to augment. Rehoboam said, I will add to your yoke. 1Kings, 12. Ye shall not add to the word which I command you. Deut. 4. As here used, the verb is intransitive, but there may be an ellipsis. Toadd to, is used in scripture, as equivalent to give, or bestow upon. Gen. 30, Matt. 6. In Gal. 2, the word is understood to signify instruction. "In conference they added nothing to me." In narration, he or they added, is elliptical; he added words, or what follows, or he continued his discourse. In general, when used of things, add implies a principal thing, to which a smaller is to be annexed, as a part of the whole sum, mass, or number'. The functional definition for this word is: 'The mathematical function. Ignoring either side of the word add changes what is said into doctrinal error'. Please also see the note for Galatians C3S22 about the phrase Mosaic Law added. Forms of this word are used, in this book, in: Acts 2:41; Acts 2:47; Acts 5:14; Acts 11:24.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'gladly. Ac 2:37; 8:6-8; 13:48; 16:31-34; Mt 13:44-46; Ga 4:14-15; 1Th 1:6 were baptized. Ac 2:38 added. Ac 2:47; 1:15; 4:4; Ps 72:16-17; 110:3; Lu 5:5-7; Joh 14:12'.

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C2-S28 (Verse 42) . What the people did after joining the church.

And they continued stedfastly in the apostles' doctrine and fellowship,
and in breaking of bread,
and in prayers.

Every verse from 2:41 through the end of the chapter are joined together by the sentences all starting with the word And. They need to be studied together as a single account.

This sentence is very clear even though few people do the same today.

Please see the notes for 1Corinthians C14S6 and 2Timothy C3S10 about the word doctrine. The functional definition for this word is: 'Literally 'teaching,' usually means the substance of what is taught, but in some passages (as Mr 4:2) it means 'act of teaching,' and in others (Mt 7:28-29.) manner of teaching'. Please also see the note for Lord Jesus Christ Overview about the phrase doctrine of Christ. Forms of this word are used, in this book, in: Acts 2:42; Acts 5:28; Acts 13:12; Acts 17:19.

Please see the notes for Ephesians C5S7; Philippians 1:3-7 and Philippians 2:1 about the word fellowship. The functional definition for this word is: 'Companionship; society; consort; mutual association of persons on equal and friendly terms; familiar intercourse'. Please also see the note for 2:25 about the word fellow. Please also see the Message called Fellowship in the Gospel for the application of these verses in the life of the believer.

Please see the note for Matthew 5:19 about the words break / brake / broke. The functional definition for this word is: ' to part or divide by force and violence, as a solid substance; to rend apart; as, to break a band; to break a thread or a cable'. Please also see the note for Luke 12:39 about the word broken. Please also see the note for Romans C11S21 about the phrase broken off. Forms of this word are used, in this book, in: Acts 2:42; Acts 2:46; Acts 20:7; Acts 13:43; Acts 20:11; Acts 21:13; Acts 27:35; Acts 27:41; Acts 27:44.

Please see the note for 2Corinthians 9:8-11 about the word bread. The functional definition for this word is: 'The word signifies food in general, or that which is eaten'. Please also see the Minor Titles of the Son of God Section, of the Significant Gospel Events Study, for links to this word is used symbolically for a title for Jesus. Please also see the note for Matthew 12:4 about the word shewbread. Forms of this word are used, in this book, in: Acts 2:42; Acts 2:46; Acts 12:3; Acts 20:6; Acts 20:7; Acts 20:11; Acts 27:35.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they. Ac 2:46; 11:23; 14:22; Mr 4:16-17; Joh 8:31-32; 1Co 11:2; Ga 1:6; Eph 2:20; Col 1:23; 2Ti 3:14; Heb 10:39; 2Pe 3:1-2,17-18; 1Jo 2:19 exp: Ac 5:12. fellowship. Ac 4:23; 5:12-14; 1Jo 1:3,7 in breaking. Ac 20:7,11; 1Co 10:16-17,21; 11:20-26 and in prayers. Ac 1:14; 4:31; 6:4; Ro 12:12; Eph 6:18; Col 4:2; Heb 10:25; Jude 1:20'.

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C2-S29 (Verse 43) The results of the ministry of the Holy Ghost.

Equivalent Section: the saved feared the Lord.

And fear came upon every soul:.

Equivalent Section: the apostles showed to power of God in their ministry.

and many wonders and signs were done by the apostles .

Every verse from 2:41 through the end of the chapter are joined together by the sentences all starting with the word And. They need to be studied together as a single account.

Our sentence starts with the word And, which means it is added to the prior two sentences and tells us the result of God birthing the church at Pentecost. Our First Equivalent Section tells us that the saved had a Godly Fear of the Lord. This caused them to stop their sinning. This lasted only until Acts 5:5 when the devil tempted Ananias, with Sapphira his wife to lie so that they would look good 5to church members while keeping things of this world. Likewise today, many preachers preach devil lies about fear of the Lord so that saved people keep sinning and expect God to reward their sinful lifestyle.

In our Second Equivalent Section, we see that miracles were done through the apostles. This was God making it very clear to the Jews that He approved and supported the church.

Please see the notes for Romans C11S25 and Philippians 1:12-14 about the word fear. The functional definition for this word is: 'A painful emotion or passion excited by an expectation of evil, or the apprehension of impending danger. Fear expresses less apprehension than dread, and dread less than terror and fright. the force of this passion, beginning with the most moderate degree, may be thus expressed, fear, dread, terror, fright. Fear is accompanied with a desire to avoid or ward off the expected evil. Fear is an uneasiness of mind, upon the thought of future evil likely to befall us'. Please also see the Study called Fear the Lord. In addition, please see the note for John 6:19 about the word afraid. Webster's 1828 dictionary defines this word as: 'Impressed with fear or apprehension; fearful. this word expresses a less degree of fear than terrified or frightened. It is followed by of before the object of fear; as, to be afraid of death. Joseph was afraid to sin against God'. Forms of this word are used, in this book, in: Ac 2:43; Acts 5:5; Acts 5:11; Acts 5:26; Acts 9:31; Acts 10:2; Acts 10:22; Acts 10:35; Acts 13:16; Acts 13:26; Acts 16:38; Acts 19:17; Acts 23:10; Acts 27:17; Acts 27:24; Acts 27:29.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'fear. Ac 5:11,13; Es 8:17; Jer 33:9; Ho 3:5; Lu 7:16; 8:37 exp: Lu 1:65. many. Ac 3:6-9; 4:33; 5:12,15-16; 9:34,40; Mr 16:17; Joh 14:12'.

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C2-S30 (Verse 44-45) : How the saved people acted as a result of attitudes described in prior sentences.

First Step: they treated each other as family.

And all that believed were together,
and had all things common;.

Second Step: they were more concerned with helping God's family than with things of this world.

And sold their possessions and goods,
and parted them to all men,
as every man had need.

Every verse from 2:41 through the end of the chapter are joined together by the sentences all starting with the word And. They need to be studied together as a single account.

I have a cousin who was caught up in what was called 'The Jesus Movement', which was very popular in America in the 1970. That's when lots of people moved into communes based upon this sentence. At some time later, people moved back out as they realized that communes sounded good in theory but did not work over a period of time. Yes, the early church did this at the beginning and God blessed it because it was the best way to teach church doctrine which was different from traditional Jewish doctrine. And, yes, this was the best way to get things started. However, in Acts 6, we read about the type of problem which always comes up as a church, or commune, expands in numbers.

God puts babies into families to protect the babies and provide them with an education on how to become aproductive member of society. But, eventually, the babies grow up and move out to start their own families. Likewise, God places thwe spiritual infants together to teach them basics of becoming spiritually productive in His kingdom. When they matured, they were supposed to go out and start new churches in order to take God's Gospel to the world. As we read in further chapters of thisd book, they did not obey God's plan and God had to bring persecution upon them in orderr to scatter them.

in this sentence we see that saved people were completely responding to God's Holy Ghost and were far more concerned about doing the 'Great Commission' than they were concerned about selfish physical desires. This is the ideal church. However, as Luke will soon report, the natural selfish character, which we are all born with, soon resurfaced within the church.

Please see the notes for Romans C10S15; 1Corinthians C14S25 and Galatians C3-S8 about the word believe. The functional definition for this word is: 'To credit upon the authority or testimony of another; to be persuaded of the truth of something upon the declaration of another, or upon evidence furnished by reasons, arguments, and deductions of the mind, or by other circumstances, than personal knowledge. When we believe upon the authority of another, we always put confidence in his veracity. When we believe upon the authority of reasoning, arguments, or a concurrence of facts and circumstances, we rest our conclusions upon their strength or probability, their agreement with our own experience, etc. true Biblical belief causes us to act upon that belief and any claimed belief that does not lead to matching action is a lie. Many people confuse faith and belief. Before people act, they have a belief but that belief does not turn into true faith until the people act upon it. Thus, we need to tell people the true gospel, which requires them to act upon their claimed belief'. Please also see the note for John 3:16 about the word believeth. The functional definition for this word is: 'a lifestyle belief. This is opposed to whay people call belief but what they have does not stay with them'. Please also see the notes for John 6:42 and John 12:40 about the phrase believe on / believe in. The functional definition for this word is: 'This identifies an ongoing spiritual relationship'. Please also see the notes for Romans 3:26-LJC and John 20:31-LJC about the phrase believe in Jesus / Christ. The functional definition for this word is: 'the start of a spiritual relationship with Jesus and / or Christ'. Please also see the note for John 8:30 about the phrase belief, non-saving. Please also see the note for Romans C10S15 about the phrase belief (true) changes life. Please also see the notes for Romans C4S21 about the word unbelief.

Please see the note for 1Corinthians C10S10 about the word common. The functional definition for this word is: 'Of no rank or superior excellence; ordinary and applies to the majority of any grouping. Not noble, not distinguished'. Please also see the note for 1Corinthians 5:1 about the word commonly. Forms of this word are used, in this book, in: Acts 2:44; Acts 4:32; Acts 5:18; Acts 10:14; Acts 10:15; Acts 10:28; Acts 11:8; Acts 11:9.

We find forms of the word sold occurring 82 times in 75 verses of the Bible, 26 times in 23 verses of the New Testament and, in Acts in: Acts 2:45; Acts 4:34; Acts 4:37; Acts 5:1; Acts 5:4; Acts 5:8; Acts 7:9. Webster's 1828 defines this word as: 'the past-tense form of he word sell'. Please also see the note for Mark 10:21 about the word sell. Webster's 1828 defines this word as: 'to transfer property or the exclusive right of possession to another for an equivalent in money. It is correlative to buy, as one party buys what the other sells. It is distinguished from exchange or barter, in which one commodity is given for another; whereas in selling the consideration is money, or its representative in current notes. to this distinction there may be certain exceptions. "Esau sold his birthright to Jacob for a mess of pottage." But this is unusual. "Let us sell Joseph to the Ishmaelites- And they sold him for twenty pieces of silver." Gen. 37. Among the Hebrews, parents had power to sell their children. 2. to betray; to deliver or surrender for money or reward; as, to sell one's country. 3. to yield or give for a certain consideration. the troops fought like lions, and sold their lives dearly. that is, they yielded their lives, but first destroyed many, which made it a dear purchase for their enemies. 4. In Scripture, to give up to be harassed and made slaves. He sold them into the hands of their enemies. Judg. 2. 5. to part with; to renounce or forsake. Buy the truth and sell it not. Prov. 23'.

We find forms of the word possession occurring 117 times in 104 verses of the Bible and, in the New Testament, in: Matthew 19:22; Mark 10:22; Acts 2:45; Acts 5:1; Acts 7:5; Acts 7:45; Acts 28:7; Ephesians 1:14. Webster's 1828 defines this word as: 'n. the having, holding or detention of property in one's power or command; actual seizin or occupancy, either rightful or wrongful. One man may have the possession of a thing, and another may have the right of possession or property. If the possession is severed from the property; if A has the right of property, and B by unlawful means has gained possession, this is an injury to A. this is a bare or naked possession. In bailment, the bailee, who receives goods to convey, or to keep for a time, has the possession of the goods, and a temporary right over them, but not the property. Property in possession, includes both the right and the occupation. Long undisturbed possession is presumptive proof of right or property in the possessor. 1. the thing possessed; land, estate or goods owned; as foreign possessions. The house of Jacob shall possess their possessions. Obad.17. When the young man heard that saying, he went away sorrowful, for he had great possessions. Matt.19. 2. anything valuable possessed or enjoyed. Christian peace of mind is the best possession of life. 3. the state of being under the power of demons or invisible beings; madness; lunacy; as demoniacal possession. Writ of possession, a precept directing a sheriff to put a person in peaceable possession of property recovered in ejectment. Totake possession, to enter on, or to bring within one's power or occupancy. Togive possession, to put in another's power or occupancy'. Please also see the note for Mark 1:32 about the word possess.

Please see the note for Matthew 12:29 about the word goods (plural). Webster's 1828 defines this word as: 'n. plu. Movables; household furniture. 1. Personal or movable estate; as horses, cattle, utensils, etc. 2. Wares; merchandize; commodities bought and sold by merchants and traders'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'had. Ac 4:32; 5:4; 6:1-3; 2Co 8:9,14-15; 9:6-15; 1Jo 3:16-18 General references. exp: Le 25:6; Heb 13:1.
sold. Ac 4:34-37; 5:1-2; 11:29; Lu 12:33-34; 16:9; 18:22; 19:8 parted. Ps 112:9; Pr 11:24-25; 19:17; Ec 11:1-2; Isa 58:7-12; 2Co 9:1,9; 1Ti 6:18-19; Jas 2:14-16; 5:1-5; 1Jo 3:17 General references. exp: Heb 13:1.'.

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C2-S31 (Verse 46-47) .

And they,
continuing daily with one accord in the temple,
and breaking bread from house to house,
did eat their meat with gladness and singleness of heart,
Praising God,
and having favour with all the people.

Every verse from 2:41 through the end of the chapter are joined together by the sentences all starting with the word And. They need to be studied together as a single account.

This is how the early church acted before carnal lusts caused division. This is how God wants His church to act and how He wants the lives of every believer to be. The doctrine which we see here is:

they: 'The saved and serving members of God's church'.
continuing daily with one accord: 'They all worked together towards one goal and this was the main activity (daily) of their life'.
continuing daily in the temple: 'They started each day with prayer for guidance that day and ended each day with thanksgiving for what God did in and through their life'.
and breaking bread from house to house: 'They had daily fellowship with different people hosting the meeting'.
did eat their meat with gladness: 'Their meals and fellowship were noted for the people enjoying themselves and other believers'.
did eat their meat with singleness of heart: 'Everyone worked together for the common goal of building God's church'.
Praising God: 'They daily acknowledged what God did in their church, their city and their personal lives'.
and having favour with all the people: 'They avoided fights over politics but showed God's love to others which got them favour'.

Please see the note for 1Corinthians 3:16 about the word temple. Easton's Bible Dictionary defines this word as: 'first used of the tabernacle, which is called "the temple of the Lord" (1Sa 1:9). In the New Testament the word is used figuratively of Christ's human body (Joh 2:19,21). Believers are called "the temple of God" (1Co 3:16-17). the Church is designated "an holy temple in the Lord" (Eph 2:21). Heaven is also called a temple (Re 7:5). We read also of the heathen "temple of the great goddess Diana" (Ac 19:27).
This word is generally used in Scripture of the sacred house erected on the summit of Mount Moriah for the worship of God. It is called "the temple" (1Ki 6:17); "the temple [R.V., 'house'] of the Lord" (2Ki 11:10); "thy holy temple" (Ps 79:1); "the house of the Lord" (2Ch 23:5,12); "the house of the God of Jacob" (Isa 2:3); "the house of my glory" (Isa 60:7); an "house of prayer" (Isa 56:7; Mt 21:13); "an house of sacrifice" (2Ch 7:12); "the house of their sanctuary" (2Ch 36:17); "the mountain of the Lord's house" (Isa 2:2); "our holy and our beautiful house" (Isa 64:11); "the holy mount" (Isa 27:13); "the palace for the Lord God" (1Ch 29:1); "the tabernacle of witness" (2Ch 24:6); "Zion" (Ps 74:2; 84:7). Christ calls it "my Father's house" (Joh 2:16)'.
The main purpose of a temple is to worship the God of the temple'. Please also see the note for 2Corinthians 6:16 about the phrase temple of the Lord. Please also see the note for 2Corinthians 6:16 about the phrase temple of God. Forms of this word are used, in this book, in: Ac 2:46; Acts 3:1; Acts 3:2-3; Acts 3:8; Acts 3:10; Acts 4:1; Acts 5:20; Acts 5:21; Acts 5:24; Acts 5:25; Acts 5:42; Acts 7:48; Acts 17:24; Acts 19:27; Acts 21:26; Acts 21:27-28; Acts 21:29; Acts 21:30; Acts 22:17; Acts 24:6; Acts 24:12; Acts 24:18; Acts 25:8; Acts 26:21.

Please see the notes for Romans C14S2; 1Corinthians C11S37 and Hebrews 13:10 about the word eat. The functional definition for this word is: 'Besides the common use of this word, it is employed symbolically for to 'consume, destroy:' they "eat up my people as they eat bread." Ps 14:4; cf. Pr 30:14; Hab 3:14; 2Ti 2:17. Also for receiving, digesting, and delighting in God's words'. Forms of this word are used, in this book, in: Acts 2:46; Acts 9:9; Acts 10:10; Acts 10:13; Acts 10:14; Acts 10:41; Acts 11:3; Acts 11:7; Acts 12:23; Acts 20:11; Acts 23:12; Acts 23:14; Acts 23:21; Acts 27:35 Acts 27:38.

Please see the notes for 1Corinthians 6:13; Hebrews 13:8 and Hebrews 13:9 about the word meats. The functional definition for this word is: 'Webster's 1828 dictionary defines meat as: ' n. 1. Food in general; anything eaten for nourishment, either by man or beast. And God said, Behold, I have given you every herb--to you it shall be for meat. Gen.1. Every moving thing that liveth, shall be meat for you. Gen.9. thy carcass shall be meat to all fowls of the air. Deut.28. 2. the flesh of animals used as food. this is now the more usual sense of the word. the meat of carnivorous animals is tough, coarse and ill flavored. the meat of herbivorous animals is generally palatable. 3. In Scripture, spiritual food; that which sustains and nourishes spiritual life or holiness. My flesh is meat indeed. John.6. 4. Spiritual comfort; that which delights the soul. My meat is to do the will of him that sent me. John.4. 5. Products of the earth proper for food. Hab.3. 6. the more abstruse doctrines of the gospel, or mysteries of religion. Heb.5. 7. Ceremonial ordinances. Heb.13. to sit at meat, to sit or recline at the table. This word is also used symbolically for spiritual food'. Forms of this word are used, in this book, in: Ac 2:46; Acts 9:19; Acts 15:29; Acts 16:34; Acts 27:33; Acts 27:34; Acts 27:36.

Please see the note for Matthew 6:22 about the word single. Webster's 1828 defines this word as this word as: 'a. 1. Separate; one; only; individual; consisting of one only; as a single star; a single city; a single act. 2. Particular; individual. No single man is born with a right of controlling the opinions of all the rest. 3. Uncompounded. Simple ideas are opposed to complex, and single to compound. 4. Alone; having no companion or assistant. Who single hast maintain'd against revolted multitudes the cause of truth. 5. Unmarried; as a single man; a single woman. 6. Not double; not complicated; as a single thread; a single strand of a rope. 7. Performed with one person or antagonist on a side, or with one person only opposed to another; as a single fight; a single combat. 8. Pure; simple; incorrupt; unbiased; having clear vision of divine truth. Matt. 6. 9. Small; weak; silly 10. In botany, a single flower is when there is only one on a stem, and in common usage, one not double'.

Please see the note for 1Corinthians C11S2 about the word praise. The functional definition for this word is: 'to commend; to applaud; to express approbation of personal worth or actions. We praise not Hector, though his name we know Is great in arms; 'tis hard to praise a foe. 2. to extol in words or song; to magnify; to glorify on account of perfections or excellent works. Praise him, all his angels, praise ye him, all his hosts. Ps.148. 3. to express gratitude for personal favors. Ps.138. 4. to do honor to; to display the excellence of. All thy works shall praise thee, of Lord. Ps.145'. Please also see the note for Romans C15S9 about the phrase praise the Lord. Forms of this word are used, in this book, in: Acts 2:47; Acts 3:8; Acts 3:9; Acts 16:25.

Please see the note for Luke 1:28 about the word favor / favour. The functional definition for this word is: 'Kind regard; kindness; countenance; propitious aspect; friendly disposition. His dreadful navy, and his lovely mind, Gave him the fear and favor of mankind. the king's favor is as dew on the grass. Prov. 19'. Forms of this word are used, in this book, in: Ac 2:47; Acts 7:10; Acts 7:46; Acts 25:3.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'daily. Ac 1:14; 3:1; 5:42; Lu 24:53 breaking. Ac 2:42; 20:7 from house to house. or, at home. Ac 1:13; 1Co 11:20-22 did. Ac 16:34; De 12:7,12; 16:11; Ne 8:10; Ec 9:7; Lu 11:41; 1Co 10:30-31 singleness. Ps 86:11; Mt 6:22; Ro 12:8; 2Co 1:12; 11:3; Eph 6:5; Col 3:22 General references. exp: Lu 2:20; Heb 13:1.
having. Ac 4:21,33; Lu 2:52; 19:48; Ro 14:18'.

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C2-S32 (Verse 47) And the Lord added to the church daily such as should be saved.

Every verse from 2:41 through the end of the chapter are joined together by the sentences all starting with the word And. They need to be studied together as a single account.

This verse is the conclusion of Acts 2 and of God's record of Pentecost. As the note for Acts 2:39 above explains, all of the verses from there through the middle of this verse tell us what evidence was shown in the lives of people who received salvation. This verse tells us how the Lord responds to true salvation. Unfortunately, many churches don't see this result from the Lord because they may get people to make professions, but the people making the professions often don't respond as we see people responding in Acts 2. This verse is the conclusion of this chapter and the reader needs to consider all related notes in order to understand this conclusion. In particular, see the note for Acts 2:39 above. Lord is used here because salvation involves legal matters that are done in the spiritual court of God and because it is the Lord Who is doing spiritual warfare against Satan and the forces of evil. As 2:39tells us, the Lordcalls people to join His army and saves those who answer His call. This chapter in no way supports professions coupled with an ongoing sinful lifestyle .

This was the result.

The phrase And the Lord means: 'The Lord is Who did all of the spiritual work'.
The phrase added to the church daily means: 'This is how He worked and how often'.
The phrase such as should be saved means: 'Notice that God did not save everyone. God knew who would help build His church and who would disrupt the work from the inside'.

Please see the note for 1Corinthians 11:22 about the word church. The functional definition for this word is: 'a called out assembly of baptized believers'. Please also see the note for 2Thessalonians 1:4 about the phrase church(es) of God. The commonly accepted definition is 'a called out assembly of baptized believers' with most of the disagreement over people including buildings in the definition and people adding or denying different definitions for a 'universal church'. Please also see the note for Hebrews 12:18-24 about the word churches (plural). Please also note that 1Thessalonians gives us 'The Doctrine of the Church'. Forms of this word are used, in this book, in: Acts 2:47; Acts 5:11; Acts 7:38; Acts 8:1; Acts 8:3; Acts 9:31; Acts 11:22; Acts 11:26; Acts 12:1; Acts 12:5; Acts 13:1; Acts 14:23; Acts 14:27; Acts 15:3; Acts 15:4; Acts 15:22; Acts 15:41; Acts 16:5; Acts 18:22; Acts 19:37; Acts 20:17; Acts 20:28.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the Lord. Ac 2:39; 5:14; 11:24; 13:48; Ro 8:30; 9:27; 11:5-7; Tit 3:4-5 exp: Ex 12:36. General references. exp: Lu 2:20.'.

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Acts Chapter 1

Chapter theme is: the Ascension.

links to sentences in this chapter:

The Treasury of Scripture Knowledge provides a chapter outline as:

Acts Chapter 2

Chapter theme is: Pentecost.

links to sentences in this chapter:

The Treasury of Scripture Knowledge provides a chapter outline as:

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