Lesson #1 on You Will Be My Witnesses - Dr. Colin A. Dunbar



Red Script = Main PointBlue Script= DirectiveYellow Script= Do not miss this point Double underline= Important to rememberBoxed= Biblical Text & SDA Commentary ReferencePURPLE SCRIPT: A Possible AnswerLesson #1 You Will Be My WitnessesJune 30 – 6/7Memory Text: “You will receive power when the Holy Spirit has come upon you; and you will be my witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the earth” (Acts 1:8, NRSV). Jesus’ mission on earth was finished. God soon would send the Holy Spirit, who—ratifying their efforts with many signs and wonders—would empower and lead the disciples on a mission that would reach the ends of the earth. Jesus could not stay with them forever in human flesh. Not only did His incarnation impose upon Him a physical limitation in the context of a worldwide mission, but His ascension and exaltation in heaven were necessary in order for the Spirit to come. Until Jesus’ resurrection, however, the disciples did not clearly know these things. When they left everything to follow Him, they believed that He was a political liberator who would one day drive the Romans out of the land, reinstate David’s dynasty, and restore Israel to its past glory. It was not easy for them to think otherwise. This is the primary issue of Jesus’ final instructions to the disciples in Acts 1. The promise of the Spirit comes in this context. The chapter also describes Jesus’ return to heaven and how the early church prepared itself for Pentecost. SundayThe Restoration of Israel July 1There are two kinds of Messianic prophecies in the Old Testament, one that anticipates a kingly Messiah who would rule forever (Ps. 89:3, 4, 35–37; Isa. 9:6, 7; Ezek. 37:25; Dan. 2:44; 7:13, 14), and one that predicts that the Messiah would die for the sins of the people (Isa. 52:13–53:12; Dan. 9:26). Such prophecies do not contradict each other. They just point to two consecutive phases of the Messiah’s ministry: first He would suffer, and then become King (Luke 17:24, 25; 24:25, 26). The problem with first-century Jewish Messianic expectation, however, was that it was one-sided. The hope of a kingly Messiah who would bring political deliverance obscured the notion of a Messiah who would suffer and die. At first, the disciples shared this hope of a kingly Messiah. They believed that Jesus was the Messiah (Matt. 16:16, 20) and were sometimes caught bickering among themselves about who would sit on either side of Him when He was enthroned (Mark 10:35–37, Luke 9:46). Despite Jesus’ warnings about the fate that awaited Him, they simply could not understand what He meant. So, when He died, they became confused and discouraged. In their own words, “We had hoped that he was the one who was going to redeem Israel” (Luke 24:21, NIV). Read Acts 1:6. What does this question say about what they still didn’t understand? Acts 1:6?Therefore, when they had come together, they asked Him, saying, “Lord, will You at this time restore the kingdom to Israel?” 6. Come together. That is, in Jerusalem, in obedience to the Lord’s will (v. 4) and by agreement with one another. Jesus Himself was with them, though no unexpected, supernatural appearing is mentioned. This was the last meeting of the disciples with their Lord, for it was the day of His ascension (Mark 16:19; Luke 24:50, 51; 1 Cor. 15:7).They asked of him. The Greek suggests that they asked Him repeatedly.Wilt thou at this time restore? Rather, “Art thou restoring at this time?” The disciples did not yet understand the nature of Christ’s kingdom. He had not promised the sort of restoration they were anticipating (see on Luke 4:19). They thought Jesus “should have redeemed Israel” (Luke 24:21), that is, from the Romans. Peter and the other disciples found a different redemption at Pentecost (Acts 2:37–39). The ascension, and the Pentecostal experience which followed, gave them new understanding; they finally realized the spiritual nature of their Master’s kingdom.(The Psalms of Solomon 17:23–35; cited in R. H. Charles, The Apocrypha and Pseudepigrapha, vol. 2, pp. 649, 650)...Such thoughts may very well have led the disciples to hope that the time had arrived for establishing the promised dominion, and prompted their question.Israel. Even yet the disciples had not grasped the concept of the spiritual kingdom from all nations (Matt. 8:11, 12), composed of the true Israel of the circumcised heart (Rom. 2:28, 29). Nor did they realize that when the Jewish nation rejected Jesus, it cut itself off from the root and stock of the true Israel, into which the Christian converts, both Jew and Gentile, were not to be grafted (see Rom. 11). Obviously they still expected the Messianic kingdom of David to be set up in the royal nation of Judah, among the literal Jewish people. See Vol. IV, pp. 26–36.The disciples’ use of the term “Israel” to mean “Judah” offers no difficulty. It is true that “Israel” often means the northern tribes in contradistinction to Judah. But it is also often applied to the whole twelve tribes and even to Judah in particular, as well as to the chosen people of God without tribal designation (see, for example, on Isa. 9:8). The context must indicate the usage in any given case. Therefore it is not surprising that we find the NT consistently applying the term “Israel” to the Jewish nation. Although the Jews of that time were predominantly of the tribe of Judah, they were in the direct and legitimate line of succession not only from the postexilic province of Judah (which was the continuation of the earlier kingdom of Judah) but also from the original united nation of Israel.... Thus the Messianic reign prophesied for Israel was still sought by these disciples as a restoration of Jewish national sovereignty. Indeed, the Messiah’s kingdom would have belonged to the Jews if they had not forfeited it by rejecting the Son of David because He came offering a kingdom of universal righteousness instead of Jewish conquest. The nation’s rejection as the chosen people, a status that had been conditional from the first (Ex. 19:5, 6; Jer. 18:6–10; Matt. 8:11, 12; 21:33–45), was too recent for the disciples to understand. They well knew that the old northern kingdom of Israel had severed itself irrevocably from the true Israel of the covenant except as its individual members might choose to rejoin the chosen people. What they did not yet see was the fact that the Jewish nation likewise, having rejected the rule of the Son of David, was the chosen people no longer, although individual Jews might be grafted into the stock of true Israel, the church of Jesus Christ (see Vol. IV, pp. 25–38), in whom there is no distinction of race, nationality, or position (Gal. 3:28, 29; Col. 3:11).A POSSIBLE ANSWER: The disciples did not yet understand the nature of Christ’s kingdom. He had not promised the sort of restoration they were anticipating (see on Luke 4:19). They thought Jesus “should have redeemed Israel” (Luke 24:21), that is, from the Romans. (Ibid, above) In Acts 1:7, how did Jesus answer them? Acts 1:7??And He said to them,?“It is not for you to?know times or seasons which the Father has put in His own authority. 7. He said. Christ did not give a direct answer to His disciples’ inquiry. Instead, He directed them to the work that lay ahead.Times or the seasons. Gr. chronoi ē kairoi. Chronoi refers to chronological “time,” thought of simply as such, in a general sense, and kairoi to specific, climactic points of time, with emphasis on what takes place. Thus by “times” Jesus here apparently refers to the seemingly endless procession of the ages, and by “seasons” to the climactic events to occur at the end of the age (see on Matt. 24:3). It is as if Jesus said, “It is not for you to know the date, or the precise manner in which the kingdom will be established.” Living as a man among men, Jesus knew neither the day nor the hour of His coming (see on Matt. 24:36). Here is a gentle rebuke to men (1) who are not yet ready to receive all knowledge (John 16:12), but (2) who know enough to carry out their Lord’s commission (Matt. 28:19, 20), and (3) who will be guided by signs and by the Spirit (Matt. 24:32, 33; Mark 16:17, 18; John 16:13). Put in his own power. Rather, “fixed by his own authority.” The Greek word used here for “power” or “authority” (exousia) differs from that used for “power” (dunamis) in v. 8 (see on John 1:12). God is not the servant of time, but its Master. His knowledge transcends time, for He is omniscient, knowing all things (Ps. 139:1–6; Prov. 15:3; Heb. 4:13). His foreknowledge is a proof of His deity (Isa. 46:9, 10). He shares what He will with those who serve Him (Deut. 29:29; Ps. 25:14; John 15:15; 16:25).A POSSIBLE ANSWER: Christ did not give a direct answer to His disciples’ inquiry. Instead, He directed them to the work that lay ahead. (Ibid, above) If Jesus’ death represented a fatal blow to the disciples’ hope, the resurrection revived it, raising their political expectations perhaps to an unprecedented level. It seemed natural to conceive of the resurrection as a strong indicator that the Messianic kingdom would finally be established. In His reply to their question, however, Jesus gave no direct answer. (A POSSIBLE ANSWER: Continued) He did not reject the premise behind the disciples’ question of an imminent kingdom, but neither did He accept it. He left the issue unsettled, while He reminded them that the timing of God’s actions belongs to God Himself, and as such it is inaccessible to humans. According to Luke 24:25, what was the real problem of the disciples? Luke 24:25, Then He said to them,?“O foolish ones, and slow of heart to believe in all that the prophets have spoken!?26?Ought not the Christ to have suffered these things and to enter into His?glory?” 25. Fools. Literally, “not understanding [ones],” that is, “foolish [ones].” They might have known the truth if their preconceived opinions had not blinded them to the teachings of the Scriptures. To believe all. All Scripture is inspired of God (2 Tim. 3:16, 17), and only by accepting it as such can we profit from it. Christians who discard, neglect, or give fanciful interpretations to much of what the OT prophets have written are, in the words of Christ, lacking in good sense.A POSSIBLE ANSWER: They had misconceptions that did not enable them to understand God’s original intentions. Why is it easy to believe what we want to believe, as opposed to what the Bible really teaches? A POSSIBLE ANSWER: It is easy to believe what we believe because those beliefs are already a part of our cognitive process and we generally find it better to rely on those. This is even more likely to happen if those original beliefs are pleasurable, comfortable or of some profit to us. Beside that, the carnal heart of tends to rely on the seen or past history or that which does not call on faith. How can we avoid this trap? A POSSIBLE ANSWER: We can avoid this trap by... A) Being open to fresh and new ideas as revealed by the Holy Spirit. B) Remembering that all life is a learning process so we must be open to change, growth and the acceptance of new ideas. C) Accepting the fact that ‘divine truth’ carries with it God’s authority and will, if submitted to, it will impact all of life’s realities to the point of changing our understanding, our outlook and our perception. MondayThe Disciples’ Mission July 2Read Acts 1:8. Instead of indulging in prophetic speculations, what were the disciples expected to do? Acts 1:8??But you shall receive power?when the Holy Spirit has come upon you; and?you shall be?witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the?end of the earth.” 8. Power. Gr. dunamis, “strength,” “ability,” “power” (see on John 1:12). Our English word “dynamite” is derived from dunamis. Luke here refers to supernatural “power,” received only by those upon whom the Holy Spirit comes (see on Luke 1:35; 24:49). This power is for witnessing: it gives (1) power within, (2) power to proclaim the gospel, (3) power to lead others to God. Through the disciples, thus empowered, Jesus would continue the work He began on earth, and even “greater works” than those would be accomplished (John 14:12). This Spirit-given witness was to be a distinguishing mark of the Christian church. Witnesses. Gr. martures, those who confirm, or can confirm, what they themselves have seen or heard or known by any other means. The word is used 13 times in Acts. As “witnesses” the apostles knew Christ to be the Messiah of prophecy and the Redeemer of mankind. They could also testify of His promise to return. As witnesses, the disciples were the first and foremost link of visible evidence between the crucified, risen, and ascended Lord and the world, which, through their testimony, might believe (see on John 1:12). John writes, “That which we have seen and heard declare we unto you” (1 John 1:3). Followers of Christ today are similarly called to bear personal witness to the works and teachings of Jesus, to the purpose of God to save the world through His Son and to the effectiveness of the gospel in their own hearts. No more convincing testimony can be borne. Without personal experience there can be no true Christian witness. Peter’s bold statement following the healing of the lame man (Acts 4:10) is an excellent example of witnessing in apostolic times. In Jerusalem. It was the divine plan that the chosen people should have the first opportunity to benefit from the apostles’ ministry (see on Luke 14:21–24). During this brief time thousands of Jews believed (see Acts 2:41, 47; 4:4, 32, 33; 5:14; 6:1, 7; EGW Supplementary Material on ch. 2:1, 4, 14, 41). When the Jews spurned this privilege, and stoned Stephen (ch. 7), the good news was carried farther afield. In Samaria. The Samaritans were a mixed race, ever at enmity with the Jews (see on John 4:9). For Jesus’ personal ministry to the people of Samaria see on Luke 10:1, 33; 17:16; John 4:39–42. After the stoning of Stephen they were first visited by Philip the deacon (Acts 6:5; 8:5), then by Peter and John, who went to Philip’s aid (ch. 8:14). There was a good harvest in Samaria. Uttermost part. The disciples were to go “into all the world” (Mark 16:15), “unto all nations” (Matt. 24:14). The worldwide work was begun by scattered representatives of the gospel who preached to Jews in Phoenicia, Cyprus, Syrian Antioch (Acts 8:4; 11:19), and by Saul of Tarsus in Syria and Cilicia (Acts 9:15, 30; 11:25; Gal. 1:21, 23). Soon, it was vigorously extended by Paul’s great missionary journeys (Acts 13 to 28). Paul was inspired to declare that in his day the gospel “was preached to every creature which is under heaven” (Col. 1:23; cf. Titus 2:11). In contrast with the commission given when Christ first sent out the Twelve (see on Matt. 10:5, 6), this work was to be, not national, but universal. It is the beginning of this worldwide work that Luke describes in Acts. This book is not a miscellany of biographies of the apostles, nor even of certain apostles, nor yet exclusively concerning the apostles, but of what was done by all believers to proclaim the gospel “unto the uttermost part of the earth.” When this work is finally completed, Christ will come (Matt. 24:14). Luke here gives the outline for the book of Acts: The proclamation of the gospel to (1) Jerusalem and Judea (chs. 1 to 7), (2) Samaria (chs. 8 to 10), (3) and the uttermost part of the earth (chs. 11 to 28).A POSSIBLE ANSWER: They were supposed to be witnesses to Jesus beginning in Jerusalem and extending to the entire world. ‘Followers of Christ today are similarly called to bear personal witness to the works and teachings of Jesus, to the purpose of God to save the world through His Son and to the effectiveness of the gospel in their own hearts’. (Ibid, above) There are four important elements in this passage concerning the disciples’ mission: 1. The gift of the Spirit. The Spirit always had been active among God’s people. According to the prophets, however, there would be a special endowment of the Spirit in the future (Isa. 44:3; Joel 2:28, 29). As Jesus Himself was anointed with the Spirit, the Holy Spirit was already at work during the time of His ministry (Luke 4:18–21) but officially was not inaugurated until Christ’s exaltation in heaven (John 7:39, Acts 2:33). 2. The role of witness. A witness is a firsthand account. The disciples were fully qualified to give such a witness (Acts 1:21, 22; 4:20; compare with 1 John 1:1–3) and were now commissioned to share with the world their unique experience with Jesus. 3. The plan of the mission. The disciples were to witness first in Jerusalem, then in Judea and Samaria, and finally to the ends of the earth. It was a progressive plan. Jerusalem was the center of Jewish religious life, the place where Jesus had been condemned and crucified. Judea and Samaria were neighboring areas where Jesus also had ministered. The disciples, however, were not to limit themselves to this locale alone. The scope of their mission was worldwide. 4. The orientation of the mission. In Old Testament times, it was the nations that should be attracted to God (see Isa. 2:1–5), not Israel that should “take” God to the nations. The few exceptions (for example, Jonah) do not invalidate the general rule. Now the strategy was different. Jerusalem was still the center, but rather than staying and building roots there, the disciples were expected to move out to the uttermost ends of the earth. Read Luke 24:44–48. What was the core message that the disciples should preach? Luke 24:44-48? 44?Then He said to them,?“These?are?the words which I spoke to you while I was still with you, that all things must be fulfilled which were written in the Law of Moses and?the?Prophets and?the?Psalms concerning Me.”?45?And?He opened their understanding, that they might comprehend the Scriptures. 46?Then He said to them,?“Thus it is written,?and thus it was necessary for the Christ to suffer and to rise from the dead the third day,?47?and that repentance and?remission of sins should be preached in His name?to all nations, beginning at Jerusalem.?48?And?you are witnesses of these things.A POSSIBLE ANSWER: The core message that they would preach is that Christ came as prophesied, lived a sinless life, died in our stead and on our behalf, was raised to intercede and mediate for us... thus providing forgiveness, remission of sins to the repentant and salvation. In the forty days He spent with the disciples after the resurrection (Acts 1:3), Jesus must have explained much truth to them about the kingdom of God, even if there was still much they didn’t understand, as their question in Acts 1:6 showed. They were familiar with the prophecies but could now see them in a new light, a light shed from the Cross and the empty tomb (see Acts 3:17–19). TuesdayHe Will Come Again July 3Read Acts 1:9–11. How does Luke portray the ascension of Jesus? What is the significance that there were two angels speaking to them (see Deut. 19:15)? Acts 1:9-11 9?Now when He had spoken these things, while they watched,?He was taken up, and a cloud received Him out of their sight.?10?And while they looked steadfastly toward heaven as He went up, behold, two men stood by them?in white apparel,?11?who also said, “Men of Galilee, why do you stand gazing up into heaven? This?same?Jesus, who was taken up from you into heaven,?will so come in like manner as you saw Him go into heaven.” 9. When he had spoken. See on Luke 24:50. While they beheld. No believer had seen the Saviour rise from the dead, but the eleven disciples and the mother of Jesus (EW 191) were permitted to see Him ascend to heaven. Thus they became reliable witnesses to the fact of the ascension. Taken up. Here the ascension is related as a simple historical fact. Hereafter in the NT it is not often mentioned, but it is implicitly accepted as a cardinal truth of historical Christianity. It had been foretold by Jesus (John 6:62). The event was again related by Peter (Acts 3:21), and was later referred to by Paul (1 Tim. 3:16). The ascension was a fitting climax to Christ’s ministry on earth. Our Saviour had descended from heaven to effect man’s salvation (John 3:13, 16). When His earthly work was finished, He planned to return to His heavenly home (John 14:2), to mediate for man (1 Tim. 2:5; Heb. 7:25; 8:1, 2, 6; 1 John 2:1) until His second coming (John 14:3). A cloud. This cloud was an angelic host (see DA 831). Christ’s return will likewise be “with clouds” (Matt. 24:30; 26:64; Rev. 1:7). Vast companies of angels will accompany their Lord when He appears in glory (Matt. 25:31). He will “so come in like manner” (Acts 1:11). Out of their sight. Literally, “away from their eyes.”10. Looked stedfastly toward. Literally, “were gazing into”—with upturned faces. As he went up. Rather, “as He was going.” Jesus ascended gradually. There was no sudden disappearance as at Emmaus (Luke 24:31). Two men. Concerning the identity of one of these two angels see on Luke 1:19. Although called “men,” because in human form, they were angels (DA 831, 832). Compare the two angels clothed “in white” who greeted Mary at the tomb (John 20:12, 13), one of whom is called “a young man” (Mark 16:5). Stood by. Rather, “had been standing by”; they were already there when the disciples noticed them. White apparel. In his Gospel, Luke describes the angels of the resurrection announcement as “two men … in shining garments” (Luke 24:4). See also Acts 10:30; cf. ch. 11:13.11. Men of Galilee. Literally, “men, Galileans.” All of the disciples, except perhaps Judas (see on Mark 3:19), were natives of Galilee and were distinguished for their Galilean speech (cf. Matt. 26:73; see on Acts 4:13). But the angels knew these men without reference to their speech, even as they knew other men’s lives (cf. ch. 10:3–6). Why stand ye gazing? The rapt disciples seemed unable to take their gaze from the spot where their beloved Master had disappeared from view. The two angels break the spell with a question: The ascended One is God the Son; He has told you His plans, He will come again—“why stand ye gazing?” He has given you work to do in preparation for His return. This same Jesus. The Jesus whom the disciples had intimately known during the previous three and one-half years. Although He had risen from the dead and ascended to heaven, as the Son of God, He still retained His human nature (see DA 23–25). Shall so come. The second coming of Christ is indissolubly bound up with the resurrection and ascension as a promised event tied to historical incidents. Scripture reveals (1) Christ the Creator (Col. 1:16; Heb. 1:2; see on John 1:1–3); (2) Christ the Incarnate (Phil. 2:7; Heb. 2:14, 15; see on John 1:14); (3) Christ the Crucified (Acts 17:3; 1 Cor. 15:3, 4; see on Matt. 27:31–56; John 19:17–37); (4) Christ the Risen One (Rom. 1:3, 4; 1 Cor. 15:3–22; see on Matt. 28:1–15; John 20:1–18); (5) Christ the Coming King (Matt. 24:30; Rev. 11:15; 19:11–16; see on Matt. 25:31). These revelations, no one of which we dare omit, constitute a unified presentation of the Son of God in successive and related phases of His great work of saving men for His kingdom. In all these phases He is “this same Jesus.” “the same yesterday, and to day, and for ever” (Heb. 13:8).In like manner. By this promise, His return must be (1) personal—“this same Jesus” (see DA 832); (2) visible—“ye have seen him go”; (3) with clouds—“a cloud received him”; (4) certain—“shall so come.” This quiet but solemn pledge of the angelic counselors brings to the doctrine of the second coming of Christ an utter certainty, assured by the reality of the ascension. It is all true, event and promise, or none of it is true. Without the second advent, all the preceding work in the plan of salvation would be as vain as the sowing and cultivation of crops without a harvest.A POSSIBLE ANSWER: Luke portrays the ascension of Christ as a historical fact. While Jesus was talking to his disciples and his mother, he was gradually taken up in His physical form from the earth in the midst of a cloud of angels. As they looked at him ascending and disappearing out of sight, two angels spoke to them. While the text does not say why there where two angels, the implication is that, like at the tomb, they were witnesses to the veracity or genuineness of the entire operation... that it was all of God. Further, the two bring to view a certainty and assurance to the reality of the ascension. Their presence says that the event and promise is all true. Luke’s account of the ascension is rather brief. Jesus was with the disciples on the Mount of Olives, and while still blessing them (Luke 24:51), He was taken up to heaven. The language, of course, is phenomenological; that is, the scene is portrayed as it looked to human eyes, not as it really was. Jesus was leaving the earth, and there is no other way to do so in a visible form than by going up. The ascension of Jesus was a supernatural act of God, one of many all through the Bible. This is implied by the way Luke describes it, with the passive epe-rthe- (“He was taken up,” Acts 1:9, NKJV). Though used only here in the New Testament, this verbal form is found several times in the Greek version of the Old Testament (the Septuagint), all of them describing actions of God, which suggests that God Himself was the One who took Jesus up to heaven, as He was the One who raised Him from the dead (Acts 2:24, 32; Rom. 6:4; 10:9). After Jesus already had been hidden by a cloud, Luke reports—only in Acts—the episode of the two figures dressed in white who stood beside the disciples. The description coincides with that of angels in their bright robes (Acts 10:30, John 20:12). They came to assure the disciples that Jesus would come back the same way He had gone up, and it is also only Acts that informs us that Jesus went up “before their very eyes” (Acts 1:9, NIV). Thus, the visible ascension became the guarantee of the visible return, which also will happen in a cloud, though “with power and great glory” (Luke 21:27), no longer as a private event, as “every eye will see Him” (Rev. 1:7, NKJV), and He will not be alone (Luke 9:26, 2 Thess. 1:7). The glory of the Second Coming will far exceed that of the ascension. How can we learn to keep the reality, and promise, of the Second Coming always before us? A POSSIBLE ANSWER: By keeping it in mind though meditation. By seeing and interpreting what is transpiring on earth and in our lives through the ‘lens’ of the 2nd coming of Christ. By seeing in the 2nd coming the hope of and doorway to a better tomorrow. The anticipation of His return will heighten and take possession of our psyche in proportion to our love for and attachment to him. How should this great truth impact all areas of our life, such as finances, priorities, and moral choices? A POSSIBLE ANSWER: It should impact all areas of our lives in that it would motivate us to make decisions in the light of its reality. It should give us greater purpose and meaning while helping us to persevere as we deal with the pressures of life. Our choices would reflect a heavenly futuristic quality. The spiritual realities associated with Christ return would color our present experiences. WednesdayPreparing for Pentecost July 4In His reply in Acts 1:7, 8, Jesus made no commitment with regard to time. Yet, the natural implication of His words was that right after the Spirit came and the disciples completed their mission, He would return (see also Matt. 24:14). The angels’ remark (Acts 1:11) also did not answer the question as to when the kingdom would come, but it could be understood as if it would not be long. This seems to explain why the disciples “returned to Jerusalem with great joy” (Luke 24:52). The promise of Jesus’ second coming at an unspecified time, which should give them extra encouragement for their mission, was taken to mean that the end was close at hand. Further developments in Acts will demonstrate this idea. Read Acts 1:12–14. Who else was in the upper room, and how did they prepare themselves for the coming of the Spirit? Acts 1:12-14 (The Upper Room Prayer Meeting) 12?Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a Sabbath day’s journey.?13?And when they had entered, they went up?into the upper room where they were staying:?Peter, James, John, and Andrew; Philip and Thomas; Bartholomew and Matthew; James?the son?of Alphaeus and?Simon the Zealot; and?Judas?the son?of James.?14?These all continued with one?accord in prayer?and supplication, with?the women and Mary the mother of Jesus, and with?His brothers. In prayer. Gr. te proseuchē. This is capable of at least two interpretations: (1) “in prayer”; or (2) “in the place of prayer,” in which sense it occurs in ch. 16:16. Some commentators suggest that the disciples did not constantly remain in the “upper room,” but went, from time to time, to a synagogue, and that such visits are included in Luke 24:53, “And were continually in the temple.” And supplication. Textual evidence favors (cf. p. 10) the omission of these words. The fact of the disciples’ unity in prayer, however, remains. During the days before Pentecost the 120 (v. 15) reverently urged the fulfillment of the pledge that the Spirit, the Comforter, would come (John 14:16) with power (Acts 1:8) “not many days hence” (v. 5). See AA 36, 37.This text contains an excellent formula for effective prayer: (1) The petition—they prayed; (2) the perseverance—they continued in prayer; (3) the unanimity—they prayed with one accord. See on Matt. 18:19, 20 Luke 18:1–8. With the women. Rather, “with women,” which may refer to the wives of the men there assembled. This receives support from the fact that “Mary the mother of Jesus,” who was not the wife of any man present, is separately mentioned. However, the usual interpretation is to see in “the women” a reference to those who ministered to Christ, among whom were Mary Magdalene, Joanna, Susanna, “and many others” (see Additional Note on Luke 7; see on Luke 8:2, 3). Mary. This reference to the mother of Jesus is instructive. Her unique relationship to the ascended Lord justifies her being singled out for special mention, but she is not given any undue pre-eminence. In this, her last appearance in Scripture, she is one of the united group who “continued with one accord in prayer and supplication.” Legends concerning her later life and position after death have no Biblical or factual basis. His brethren. These were James, Joses, Simon, and Judas (Matt. 13:55; see on Matt. 12:46; Mark 6:3). They had stood aloof from Jesus (John 7:5; DA 450, 451), and are not mentioned among those who gathered around the cross (John 19:25–27). But the final scenes in Christ’s earthly life had brought about their conversion, and they are now numbered with His adherents. No more is heard of Simon and Joses, but James is probably the one who became a leader in the church (see on Acts 12:17; see Acts 15:13; 1 Cor. 15:7; Gal. 1:19; Vol. V, p. 71), and is thought by many to be the author of the Epistle of James (see Introduction to the Epistle of James, Vol. VII). Judas may be the Jude who wrote the brief epistle that bears his name (see on Mark 6:3; see Introduction to the Epistle of Jude, Vol. VII).A POSSIBLE ANSWER: Other women and the mother of Jesus were in the upper room. They prepared themselves for the coming of the Holy Spirit by... coming together, searching their hearts, praying, removing every barrier to being of one accord and waiting on the Lord. Having returned from the Mount of Olives, the disciples gathered in the upper guest room (in Latin, cenaculum) of a two-story private house in Jerusalem. Some women followers (Luke 8:1–3, 23:49, 24:1–12), as well as Jesus’ mother and brothers, were there with the disciples. Jesus’ brothers (Mark 6:3) were either younger sons of Joseph and Mary (Matt. 1:25, Luke 2:7) or, more likely, sons of Joseph’s first marriage, in which case Joseph would be widowed when he took Mary for his wife. Their presence among the disciples comes as a surprise, as they had always been rather skeptical toward Jesus (Mark 3:21, John 7:5). Yet, the resurrection and Jesus’ special appearance to James (1 Cor. 15:7) seem to have made all the difference. Later on James apparently would even replace Peter in the leadership of the Christian community (Acts 12:17; 15:13; 21:18; Gal. 2:9, 12). Constantly in prayer (Acts 1:14), and constantly in the temple praising God (Luke 24:53), they all were no doubt involved in a time of confession, repentance, and the putting away of sin. Even if in their minds the coming of the Spirit would immediately lead to Jesus’ return, their spiritual attitude was in full harmony with what was about to happen, as the Holy Spirit comes in response to prayer. In our daily choices, what are ways we help prepare the way for the work of the Spirit in our lives? A POSSIBLE ANSWER: Praying for a submissive heart. Demonstrate intentionality in separating ourselves from all sin. Empty our hearts of worldliness. Resist the suggestions of Satan to procrastinate or become sidetracked. Choose to feed ourselves spiritually. Witnessing and encourage others at the same time. Confess sin and endeavor to live reconciled lives. ThursdayThe Twelfth Apostle July 5The first administrative action of the early Christian community, which numbered about 120 believers (Acts 1:15), was to choose a successor to Judas. Read Acts 1:21, 22. What qualifications was the successor to Judas expected to have? Acts 1:21, 22? 21?“Therefore, of these men who have accompanied us all the time that the Lord Jesus went in and out among us,?22?beginning from the baptism of John to that day when?He was taken up from us, one of these must?become a witness with us of His resurrection.” 21. These men. There seem to have been several among the believers who fulfilled the qualification needed by the successor of Judas, although only one was chosen. Companied with us. Peter describes the qualifications desired of the candidate. He must have been with the disciples throughout the Lord’s earthly ministry—from the days of John the Baptist to the day of Christ’s ascension. Went in and out. A Hebraism referring to daily activities, such as Jesus and shared with His disciples.22. Beginning. Compare “the beginning” (Mark 1:1). Baptism of John. This can refer either to the days when John was preaching and baptizing or to the specific day when John baptized Jesus. Must. Gr. dei, “it is necessary” (cf. v. 16). Peter apparently thought that the original number of the disciples should be maintained. The apostles doubtless had a concept of 12 as a full number, after the example of the 12 tribes of Israel. In fact, they had been promised 12 thrones from which to govern the tribes (Matt. 19:28), a promise that calls to mind the 12 stars in the crown of the church (Rev. 12:1), and the 12 foundations of the walls of the New Jerusalem, with the names of the 12 apostles on them (Rev. 12:14). Jesus had ordained a company of 12, one of whom was lost. Peter reasoned: The full number is necessary to give testimony concerning all aspects of the Lord’s life and works; a mighty task lies before the apostles, and the full quota of witnesses is needed for its accomplishment.The number 12 was broken by the martyrdom of James about a.d. 44 (ch. 12:2), but we do not read of the appointment of a successor. Ordained. Gr. ginomai, “to become.” Some feel that the expression “be ordained” too strongly reflects the principles of church government held by the KJV translators. That assumption is not necessary, for the Twelve had been “ordained” by their Master (see on Mark 3:14; see DA 296), and it would be fitting that the elected one should be similarly set aside for the ministry. Witness. See on v. 8. The emphasis rests on the witnessing to the historical fact of the resurrection (see on Luke 24:48).A POSSIBLE ANSWER: The qualifications were... 1) He must have been with the disciples throughout the Lord’s earthly ministry, 2) beginning from the baptism of John to the day that?Jesus ascended and 3) be able to witness with the Disciples as it relates to Jesus’s life ministry and the resurrection. Why would these be so important? A POSSIBLE ANSWER: It would be important because such a person would need to have the same qualification that the other 11 disciples possessed in order to accomplish the mission that they had embraced. A POSSIBLE ANSWER Continued...: The need was for a witness of Jesus’ resurrection (compare with Acts 4:33); this is crucial because time and again the resurrection is viewed as powerful evidence for the Messiahship of Jesus and the truth of the whole Christian faith. The choice, however, was to be made from among those who had accompanied the apostles throughout Jesus’ ministry. Paul would later insist that, despite not having been with the earthly Jesus, he was never the less entitled to the apostolic office because his encounter with Jesus on the road to Damascus qualified him to bear witness to His resurrection (1 Cor. 9:1). Though admitting to be as “one untimely born” (1 Cor. 15:8, ESV), Paul refused to consider himself less qualified than the other apostles (1 Cor. 9:2, Gal. 2:6–9). Only the Twelve and Paul, then, were “apostles” in the technical, authoritative sense (Acts 1:25, 26); yet, in its basic, general sense as envoys or messengers, the term also could be used for other gospel workers (Acts 14:4, 14; Gal. 1:19). Read Acts 1:23–26. How was Matthias chosen? Acts 1:23-26? 23?And they proposed two: Joseph called?Barsabas, who was surnamed Justus, and Matthias.?24?And they prayed and said, “You, O Lord,?who know the hearts of all, show which of these two You have chosen?25?to take part in this ministry and apostleship from which Judas by transgression fell, that he might go to his own place.”?26?And they cast their lots, and the lot fell on Matthias. And he was numbered with the eleven apostles. 23. They. This probably indicates the whole company of 120, though the immediate context of vs. 21, 22 might possibly suggest limiting the reference to the eleven apostles only. Appointed two. Gr. estēsan duo; these words may be translated either “they set two forward” or “two stood.” In the former sense, this passage would mean that Joseph and Matthias were proposed by the disciples as candidates upon whom the lot might be cast. If the verb is to be understood in the latter sense, it would imply that when Peter had stated the qualifications necessary for the man to fill Judas’ place, he asked whether there were any such present, and Joseph and Matthias stood.24. They prayed. What a prayer this must have been, springing fresh from a simple insistent faith. In every great moment of the infant church prayer was spontaneously resorted to. This was not from mere habit, though the habit was good; nor as a ritual, for this had not yet come to formalize the worship of the church, but because it seemed to the apostles as natural to talk, through prayer, to their Lord in heaven as it had been to talk face to face with Jesus on earth. So should it have ever been in the church’s experience, and so should it now be. His own place. The Lord was being asked to choose one to replace him who had chosen apostasy, and who had found “his own place,” in disaster and death. Such a place was Judas’ own, by his own choice. Events had proved what the Lord had already foreseen (John 6:70, 71; John 13:2, 21, 26), that a place among the Twelve did not properly belong to Judas.26. Gave forth their lots. Literally, “gave lots for [or, “unto”] them.” This can mean either, (1) the company drew lots on behalf of the two men, or, (2) the candidates themselves drew lots. Whichever method was used, it resulted in the election of Matthias.... But the choice of Matthias by lot is the only recorded instance among Christians in the NT. For caution against relying on such methods today see on Joshua 7:14; Prov. 16:33.As far as the record shows, Peter’s proposal to use the lot was accepted without challenge or discussion. It appears that after Pentecost the direct guidance of the Holy Spirit made the casting of lots superfluous (Acts 5:3; 11:15–18; 13:2; 16:6–9). An instance of the lot in the postapostolic church is the provision for its use in the selection of a bishop in the third canon of the Council of Barcelona in Spain, in the year a.d. 599. He was numbered. Gr. sugkatapsēphizomai, from sun, “with,” kata, “down,” and psēphos, “a pebble,” referring to the ancient method of electing a person by casting a pebble into an urn. The word may be translated as “voted” or “enrolled.”With the eleven. In the eyes of the world, Matthias had succeeded to a very humble position, that of a leader in an insignificant group of humble people who were soon to be persecuted. But to the believers, the position to which Matthias was commissioned held immeasurable possibilities for the future. There is no reason to deny Matthias his dignity as a replacement in the apostolic body. If it be argued that nothing is said in Scripture concerning Matthias’ later work, let it be remembered that nothing is said there of the later work of Andrew, Philip (the Philip of ch. 8 was the deacon), Thomas, Bartholomew, Matthew, James the Less, Simon the Zealot, and Judas Lebbaeus Thaddeus.There is no record that the disciples laid their hands upon Matthias (cf. chs. 6:6; 13:3). Evidently the church believed the Holy Spirit had shown His approval in the election by lot. In this choice of Matthias we have early and significant evidences of church organization: (1) an official meeting of believers, (2) the discussion of an important item of church business, (3) the decision and its execution. The church was organized and now awaited divine power.Some would make Paul the twelfth apostle. But though Paul called himself an apostle again and again (Rom. 1:1; 1 Cor. 1:1; 2 Cor. 1:1, and in other epistles), he never claimed to be one of the Twelve, nor is he ever so designated. In fact, he knew and emphasized a distinction on the point (1 Cor. 15:5, 8). He made it plain that he did not receive his knowledge of the gospel from the Twelve (Gal. 1:11, 12, 15–19). He followed a program separate from theirs (Rom. 15:20, 21). In EW 199 and AA 102 it is stated that Paul took the place of Stephen.A POSSIBLE ANSWER: The process involved proposing two qualified prospects, praying and then casting lots. The method they used to choose Matthias may seem strange, but the casting of lots was a long-established way of making decisions (for example, Lev. 16:5–10, Num. 26:55). In addition, the choice was between two previously recognized candidates of equal qualifications, not a step into the unknown. The believers also prayed to God, believing that the result would reflect His will (compare with Prov. 16:33). There is no evidence that the decision was ever challenged. After Pentecost, the casting of lots became no longer necessary due to the direct guidance of the Spirit (Acts 5:3, 11:15–18, 13:2, 16:6–9). If someone were to come to you and ask, “How can I know what God’s will is for my life?” What would you answer, and why? A POSSIBLE ANSWER: I would tell them... a) pray for God’s guidance claiming promises like Josh. 1:9, Gen. 28:15, Ex. 23:20, Jer. 33:3, Ps. 32: 8, Ps. 25: 12 and Isa. 65:24. b) Look in the Bible and recognize that God’s will is revealed in our discovering what He desires for us to have, to experience and to live or do. c) Seek council from proven, seasoned and experienced individuals who has a competency in the area of concern, is unbiased and have relationship with God. FridayFurther Thought:July 6 “The whole interim period between Pentecost and the Parousia [Second Coming] (however long or short) is to be filled with the world-wide mission of the church in the power of the Spirit. Christ’s fol- lowers were both to announce what he had achieved at his first coming and to summon people to repent and believe in preparation for his second coming. They were to be his witnesses ‘to the ends of the earth’ ([Acts] 1:8) and ‘to the very end of the age.’ . . . We have no liberty to stop until both ends have been reached.”—John R. W. Stott, The Message of Acts: The Spirit, the Church & the World (Downers Grove: InterVarsity, 1990), p. 44. “The Saviour’s commission to the disciples included all the believers. It includes all believers in Christ to the end of time. It is a fatal mistake to suppose that the work of saving souls depends alone on the ordained minister. All to whom the heavenly inspiration has come are put in trust with the gospel. All who receive the life of Christ are ordained to work for the salvation of their fellow men. For this work the church was established, and all who take upon themselves its sacred vows are thereby pledged to be co-workers with Christ.”—Ellen G. White, The Desire of Ages, p. 822. Discussion Questions:Acts 1:7 recalls Mark 13:32: “Concerning that day or that hour, no one knows, not even the angels in heaven, nor the Son, but only the Father” (ESV). Ellen G. White says: “There will never again be a message for the people of God that will be based on time. We are not to know the definite time either for the outpouring of the Holy Spirit or for the coming of Christ.”—Selected Messages, vol. 1, p. 188. She adds: “Any one who shall start up to proclaim a message to announce the hour, day, or year of Christ’s appearing, has taken up a yoke and is proclaiming a message that the Lord has never given him.”—Advent Review and Sabbath Herald, Sept. 12, 1893. What is the relevance of such statements for us today? Someone once said: “God needs witnesses more than lawyers.” What do you think of this statement? What was the role of prayer in the early church? Is it a coincidence that at almost every decisive moment in its life, we find a reference to prayer (Acts 1:24; 8:14–17; 9:11, 12; 10:4, 9, 30; 13:2, 3)? What is the role of prayer in our lives? ................
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