Commentary on Acts 3:26

By Bob Myhan

26 To you first, God, having raised up His Servant Jesus, sent Him to bless you, in turning away every one of you from your iniquities."

As further evidence that God had not turned his back on the nation of Israel, Peter explains that the preaching of the gospel is God’s means of turning them from their iniquities. There has yet been no preaching of the gospel to the Gentiles, except for those who had already been proselytized. There is the suggestion by Peter that the Gentiles will eventually be recipients of the same blessing by the same means.

Special Study (Part Two)

Just how does God turn people away from their iniquities?

AN EXPLANATION OF THE INDIRECT OPERATION OF THE HOLY SPIRIT ON THE HEART OF MAN IN CONVICTION AND CONVERSION

The Holy Spirit operates on and changes the heart in its volitional capacity, by means of information from the word of God concerning His goodness and severity.

God’s goodness [and promise of further goodness] is to motivate us to repentance.

Therefore you are inexcusable, O man, whoever you are who judge, for in whatever you judge another you condemn yourself; for you who judge practice the same things. But we know that the judgment of God is according to truth against those who practice such things. And do you think this, O man, you who judge those practicing such things, and doing the same, that you will escape the judgment of God? Or do you despise the riches of His goodness, forbearance, and longsuffering, not knowing that the goodness of God leads you to repentance? (Romans 2:1-4).

God’s severity [and promise of further severity] is for the same purpose.

You will say then, "Branches were broken off that I might be grafted in." Well said. Because of unbelief they were broken off, and you stand by faith. Do not be haughty, but fear. For if God did not spare the natural branches, He may not spare you either. Therefore consider the goodness and severity of God: on those who fell, severity; but toward you, goodness, if you continue in His goodness. Otherwise you also will be cut off. (Romans 11:19-22).

SUMMATION

The Holy Spirit operates on and convicts hearts indirectly through - by means of - the instrumentality of the word of God.

In Acts chapter two, the apostles "were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utter­ance" (v. 4). Thus, what they spoke was the very word of God.

When the crowd had gathered, "Everyone heard them speak in his own lan­guage" (v. 6) and Peter began to preach, saying, "Men of Israel, hear these words" (v. 22). He concluded his sermon asserting, "Therefore let all the house of Israel know assuredly that God has made this Jesus, whom you crucified, both Lord and Christ" (v. 36). "Now when they heard this they were cut to the heart" (v. 37). This shows that they understood what the Holy Spirit by the mouth of Peter spoke concerning Jesus, and were convicted of their sins. Thus, the Holy Spirit had operated upon their conscience indirectly through the preaching of the word. Having been convicted, they asked, "Men and brethren, what shall we do?" (v. 37). They knew they were guilty of sin, but did not know how to turn from it to God. There is no evidence of a direct operation of the Holy Spirit separate and apart from the word of God. My opponent had to read this into the passage when he used it in his third affirmative.

Peter, still guided by the Spirit, told them, "Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit" (v. 38). Instead of communicating to each one directly what he had to do to be converted, the Holy Spirit communicated indirectly through the preaching of Peter what they were to do "for the remission of sins," i.e. for conversion.

In chapter eight, "Philip went down to the city of Samaria and preached Christ to them" (v. 5). These people had believed for a long time that a man called Simon was "the great power of God," for "he had astonished them with his sorceries" (vv. 9-11). "But when they believed Philip as he preached the things concerning the kingdom of God and the name of Jesus Christ," they were convicted of their error, and "both men and women were baptized" (v. 12). Even "Simon himself also believed" (v. 13), indicating that he had been convicted of his error. Simon was later convicted as an erring Christian (vv. 18-24). And all this convicting was accomplished via the instrumentality of God's word spoken by Philip and Peter.

In the same chapter, Philip (being instructed both by an angel and by the Holy Spirit) came into contact with an Ethiopian eunuch, and "preached Jesus to him. Now as they went down the road, they came to some water. And the eunuch said, 'See, here is water; what hinders me from being baptized?'" (vv. 26-36). Though the Holy Spirit operated on Philip directly, He operated on the eunuch indirectly through the writing of Isaiah and the preaching of Philip. The eunuch did not understand Isaiah but he did understand Philip; he was convicted of his sins and desired to be baptized.

In chapter nine, Jesus told Saul of Tarsus, "Arise and go into the city, and you will be told what you must do" (v. 6). And Saul "was three days without sight, and neither ate nor drank" after arriving in Damascus (vv. 8-9). Jesus sent Ananias, telling him that Saul was praying. (vv. 10-12) According to Paul's account, when Ananias arrived, he told Saul to "Arise and be baptized, and wash away your sins, calling on the name of the Lord." (Acts 22:16) Thus, through the preaching of God's word, Saul learned that his sins would be washed away in baptism.

In chapter ten, where we do have a case of direct operation of the Holy Spirit upon alien sinners, it was neither to convict nor to convert them. Rather, it was to convince Peter and the others that uncircumcised Gentiles had a right to be baptized, "for they heard them speak with tongues, and magnify God. Then Peter answered, 'Can anyone forbid water, that these should not be baptized who have received the Holy Spirit just as we have?' And he commanded them to be baptized in the name of the Lord" (vv. 46-48). Cornelius had been told by the angel, Peter "will tell you what you must do" (10:6) or "words by which you and all your household will be saved" (11:14). The Peter did when he commanded him to be baptized.

Whenever the Holy Spirit operated on alien sinners in conviction and conversion, it was through or by means of the revealed word. In every case the number of conversions was directly proportionate to the number of people reached by the preaching. Why should it be any different today? We no longer have inspired men, but we do have the inspired word that convicted men and women in the first century. And it will convict, even when it is preached by uninspired men. The power is not in the men, but in the word (2 Timothy 3:16-17; Hebrews 4:12).

(To be continued)

Benevolence and Relief (Part 1)

By Bob Myhan

Benevolence may be defined as “the provision of supervision, ministration and/or supplies so as to relieve personal necessities.” Relief may be defined in much the same way, the distinction between them being subtle.

Benevolence is intended to be temporary, to get someone through a “rough patch” in his/her life, while relief is generally on-going, although it, too, could be temporary.

In a scripturally organized, fully functional church of Christ, the elders provide the supervision, the deacons provide the ministration (or service) and money from the church treasury is used to provide the supplies.

In some cases, the church treasury may also be used to pay for ministration, as well as supplies.

An individual Christian who finds himself either temporarily unable to work or unable to find work may be the object of benevolence. If he is permanently incapacitated, he might be the object of permanent relief. Widows who are "really widows" might be "taken into the number" of widows being supported, provided they meet certain qualifications (1 Tim. 5:1-16).

Any legitimate need of a Christian may be provided for by the church, unless the individual "will not work" (2 Thess. 3:6-10). However, individuals who continually overextend themselves ought not to be encouraged to continue such behavior.

Intra-Congregational Benevolence

Now all who believed were together, and had all things in common, and sold their possessions and goods, and divided them among all, as anyone had need. (Acts 2:44-45)

Nor was there anyone among them who lacked; for all who were possessors of lands or houses sold them, and brought the proceeds of the things that were sold,
 and laid them at the apostles' feet; and they distributed to each as anyone had need. (Acts 4:34-35)

Notice that there is no mention of saints and sinners having "all things in common." The "all" of verse 45 is limited by the context to the saints that "had all things in common."

This phrase does not imply a community of goods but a common attitude. They still had "possessions and goods" on an individual basis. In other words, they still had private ownership. But there was a willingness to part with personal possessions for the "common good."

The people were not being taxed by the church but they were contributing to the common welfare of all. The distribution was based on need. The money was "laid at the apostles' feet" in that they were the ones who would oversee the distribution.

And Joses, who was also named Barnabas by the apostles (which is translated Son of Encouragement), a Levite of the country of Cyprus, having land, sold it, and brought the money and laid it at the apostles' feet. (Acts 4:36-37)

Luke focuses briefly on one of the generous disciples in order, no doubt, to contrast his attitude with that of the couple about to be mentioned. His birth name was Joses but he was nicknamed Barnabas because he was a confidence builder. He becomes a key player in the ministry of the apostle Paul.

(To be continued)