Writings

Acts 26:24

Charlie Garrett Acts, Acts (written), Daily Writing, Writings

A bit blurry, but founding father’s picture. Wisconsin Capitol.

Tuesday, 9 April 2024

Now as he thus made his defense, Festus said with a loud voice, “Paul, you are beside yourself! Much learning is driving you mad!” Acts 26:24

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen).

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

It is another verse that is rather difficult to translate directly. More literally, and with a newly coined word to get the sense, it reads, “And he, defending himself by these, Festus said with a loud voice, ‘You are maniacizing Paul! Your great letters turn you to mania.’”

Putting the previous verse with this one will provide clarity on the subject, “that passable, the Christ. That first from dead – resurrection – He is come to preach light to both our people and the Gentiles. And he, defending himself by these, Festus said with a loud voice, ‘You are maniacizing Paul! Your great letters turn you to mania.’”

Note: The word “maniacizing” didn’t exist until this translation was made. It is a present verbal form of maniac to match the Greek.

Paul was speaking of the human nature of Jesus the Christ, noting that He was passable or capable of suffering. In that human nature, he died but was the first to rise from the dead. It is concerning this line of speaking that Luke refers to Paul with the words, “And he, defending himself by these.”

The meaning is that in the process of speaking out what would otherwise seem absolutely incredible, because it is beyond anyone’s common understanding, that he is interrupted. Luke notes that, “Festus said with a loud voice.”

In other words, Festus had been listening up to this point, probably enjoying Paul’s words, even if he wasn’t on the same page with him. But when Paul spoke concerning the resurrection from the dead, he could no longer contain himself and simply blurted out his next words, “You are maniacizing Paul!”

The words are those of an eyewitness testimony. Luke was probably there in attendance, but if he wasn’t, we can still imagine Paul and him laughing over the response of Festus as Paul brought the memory back to words.

If Luke was not present at the time, the animation of Paul’s words was still enough for Luke to perfectly describe the scene. As Festus is sitting in judgment, it seems almost ridiculous that he would burst out in the way he has. It would be just like a judge yelling at a defendant, “You’re nuts.”

Although he may think these things about people while sitting in judgment, it isn’t a common or expected type of reaction. It would even show that an unfavorable judgment could be the result, simply because of his own bias against Paul’s argument. Regardless of this, the words are blurted out, and the reason for them is given as well, “Your great letters turn you to mania.’”

The word translated as letters is gramma. It signifies that which is drawn or written down. Thus, a letter. We use the same term today when we say something like, “He is a man of many letters.” The same word is used in John 7:15 to speak of Jesus’ great learning as well. Here, it is in the neuter plural, and therefore it gives the idea of the cumulative body of writings which Paul studied.

Festus may have known that the Jews held fast to their sacred writings as no other people, even more so than the highly educated Greeks. The Greeks were in the habit of studying but also writing. The Jews claimed that what they read wasn’t their own writings, but the writings of God. Therefore, they were studiers first and foremost of that which they claimed was divine.

Festus may have known this, and his conclusion was that Paul had gone over the deep end in studying, finding things in the writings which he mentally converted into an obsession and then insanity. Paul had spoken the very words that these writings proclaimed (verses 22, 23), but Festus was unable to accept what he proclaimed.

Although his comments were limited, it is apparent that the words of 1 Corinthians 1:18-25 rang true in Festus’s case. What Paul saw as logical, reasonable, and fulfilled in the resurrection of Christ, Festus saw as both incredible and mentally unsound. He surely thought that Paul had, as it were, been overwhelmed through study.

It is of interest that Paul never makes an appeal to either Greek reason or intellect in this speech as he did in Acts 17:25. Instead, he has spoken only of what can be derived from Scripture and which would keep him legally within the confines of a sub-sect of Judaism (religio licita).

As a brain squiggle, the word translated as “mania” is from the noun mania. That is derived from the verb form also used in this verse and translated as “maniacizing.” It is only used here in the New Testament. It is, of course, the basis for our modern term “mania.”

Life application: There is a duality in the final acts of the finished work of Christ. There is the cross, and then there is the resurrection. Neither is a stand-alone act. The cross without the resurrection would be a pointless sacrifice. The resurrection is an unintelligible event unless it is preceded by the atoning death of Christ.

Sin is the problem. People are spiritually dead because of sin. People then physically die apart from Christ because that sin problem is not corrected. Christ was crucified, becoming an atoning sacrifice for the sins of man. But if Christ did not resurrect, it would mean that either He died in His own sin or that the sins of those He died for stuck to Him, tainting Him with their sin. Either way, the act would have been futile.

But because He had no sin, and because He was able to fully atone for the sins of others, their sin is removed from them forever. His body was the offering that made this possible. In Acts 2, Peter says of Jesus that “it was not possible that He should be held by” death. As the wages of sin is death, and as He had no sin, death could not hold Him. But more, because His perfection was fully sufficient to atone for our sin, death could not hold Him by that either.

Thus, it is an absolute proof that those who are saved will forever remain saved. In coming to Christ, our sin is once and forever immediately atoned for. There is no sin beyond the cleansing power of Jesus’ blood. To claim that would then be to claim that Jesus’ sacrifice was insufficient to purify. Such cannot be the case! All hail the glorious name of Jesus. Hooray for Jesus!

Lord God, we thank You for what occurred in the giving of Your Son for our sin. Jesus! It is all about Jesus. Forgive us for making our lives and thoughts about us. We are merely the recipients of the gracious work that You have accomplished through Jesus Christ our Lord! Amen.

 

 

 

 

 

 

 

 

 

Acts 26:23

Charlie Garrett Acts, Acts (written), Daily Writing, Writings

Wisconsin House of Representatives.

Monday, 8 April 2024

“that the Christ would suffer, that He would be the first to rise from the dead, and would proclaim light to the Jewish people and to the Gentiles.” Acts 26:23

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen).

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

The words of Paul are very difficult to express literally. They read, “that passable, the Christ. That first from dead – resurrection – He is come to preach light to both our people and the Gentiles” (CG).

Paul had just noted that what he said was nothing other than those things that the prophets and Moses said would come. With that, he next says, “that passable, the Christ.”

The word to describe Christ is an adjective found only here in Scripture, pathétos. It signifies one destined to suffer. In other words, he was passible. Thayer’s says he was endued with the capacity of suffering, capable of feeling.

Paul clearly asserted in the previous verse that each of the points of doctrine that he was to convey to his hearers was to be found in the very Scriptures that Agrippa himself would be aware of.

That the Christ would suffer is found in numerous passages in the psalms, Isaiah, Daniel, Zechariah, etc. These things are often specifically stated. In type and in picture, they can be found throughout the writings of Moses and all the way throughout the rest of the Old Testament.

That the Christ was liable to suffer was something that was ignored by the Jews. They had only focused on His acts of conquest, triumph, and power. They looked at the Messiah as one that would fulfill all of the promises concerning restoration of the land to them, leading the nations, and so forth.

What they missed is that these very things are actually found through His suffering. First and foremost, His power is, in fact, shown forth in His weakness. This portion of His coming was to handle the sin problem in man. Only after that is taken care of can man be restored to God.

Having a nation of people whose sins are not atoned for to lead the nations would make no sense. But the Jews misunderstood this and thought that it was Moses and the sacrificial system that dealt with these things, being sufficient to make them acceptable to God. But those things only anticipated Christ’s more perfect work.

After His suffering, Paul next focuses on the resurrection. In both type and in explicit references, the Messiah is shown to not only suffer, but to rise. As he says, “That first from dead – resurrection.”

Paul’s words are succinct and precise. If the Messiah was to suffer and die an atoning death for the people, and yet He was also to rule forever as the Leader of the people, then either there is an absolute and irreconcilable disconnect between the two thoughts, or the Messiah would first die and then be raised to rule. This is seen in the Dead Sea Scrolls and the Greek translation of Isaiah 53:11 – From the labor of His soul He shall see light.

The Masoretic Text, the Vulgate, and the Targums omit this section of the passage, but it is surely in the original. In type, the resurrection is seen in the lives of Isaac, Joseph, Benjamin, etc.

It should be noted that Christ was not the first to come back to life. Both Elijah and Elisha raised children. The widow’s son was raised by Jesus and then later Lazarus was as well. However, Jesus was the first who was resurrected to eternal life. The others were merely raised to restored life. According to Leviticus 18:5, His sinless perfection demanded that He must rise.

Paul next notes that it was out of Christ’s resurrection that “He is come to preach light to both our people and the Gentiles.”

The words are rather difficult to express in English and translations vary widely. However, the verbs, being present tense, are well expressed with the words “He is come to preach.”

It is the resurrection which brings light to those who sit in the shadow of death. All mankind knows that death awaits. It is a dark and futile life. It is an existence with no hope. However, with the coming of Christ, a new Light has dawned. Eternal life is promised to those who trust in Him, both Jew and Gentile.

As for the words “our people,” it simply says “people,” but the word “our” is implied in the word used, especially because Paul is speaking directly to Agrippa.

Life application: The timeline of Daniel 9 says that a certain number of years would pass and then, with seven years left in the given timeline, the Messiah would be cut off. The meaning is that He would die.

If the Messiah died, and there are seven more years to go before the restoration promised by God for Israel under the Messiah would take place, then it means, by default, that the Messiah must resurrect. There is no way around this. The Messiah cannot reign if He were to remain dead!

Therefore, there must be a reason why He would die. That reason is the key theological point to be found in Scripture. Sin. Sin must be dealt with first and foremost before restoration with God can come about. The law was introduced to demonstrate this. Only in the fulfillment of the law can man stand in a right relationship with God.

Without that, only darkness exists. But in the fulfillment of the law, the light is made manifest. As all people already bear Adam’s sin, then no person could fulfill the law and be right with God because Adam’s sin predates the law. Therefore, Christ came in sinless perfection. He then fulfilled the law. He now offers His sinless perfection to any who will simply believe. This is the Light which has come into the world. Believe that God has done it! Jesus has prevailed!

Lord God, thank You for the giving of Your Son, our Lord Jesus Christ. How grateful we are to You for the promise and surety of total restoration and eternal life because of what You have done through Him. Praises to You, O God! Amen.

 

 

 

 

 

 

 

 

Judges 9:22-45 (Abimelech, King of Shechem, Part III)

Charlie Garrett Judges Sermons, Old Testament, Old Testament (written), Sermons, SERMONS (write up), Writings

Judges 9:22-45
Abimelech, King of Shechem, Part III

(Typed 22 January 2024) In our verses today, Charles Ellicott comments on the change of verbiage in verse 22 from earlier verses, saying, “Had reigned.—The verb is here sûr, not malak, as in Judges 9:6; but whether the change of word is meant to be significant we cannot say.”

The change in the verb is significant and meaningful. I was surprised to read that Ellicott seems unsure because he often argues over the morphology of individual words, noting the significance of various changes in them.

Because God is the author of Scripture, every single detail of it has meaning. This includes things we might not normally look at, such as how many times things are mentioned, variant spellings, and so forth. There is always some hidden treat that we can discover if we look closely enough and contemplate what is being presented.

There is also a point where we must move on and continue our journey through Scripture. As for the various words that are used and if they are relevant, Solomon gives us a thought to consider –

Text Verse: “Every word of God is pure;
He is a shield to those who put their trust in Him.
6 Do not add to His words,
Lest He rebuke you, and you be found a liar.” Proverbs 30:5, 6

The word translated as pure is tsaraph. It means to smelt, refine, and test. The Lord, in His infinite wisdom, has given us a word that indicates His word is as if it has gone through the refiner’s fire and is thus pure.

It is exquisitely placed before us as the most precious jewel, completely unblemished and perfectly sculpted for us to contemplate. The finest gems are inlaid in the most precious metals that have been refined to absolute purity.

Consider this as you read the word. What you are reading is communication from the absolutely perfect Creator to us. Despite it being transmitted through fallible man, God has cared for His word sufficiently to ensure that what we have is just what we need.

We have more verses to get through than usual today. Many of them are not at all complicated. The author simply provides the needed background in the story so that we can see where the narrative trekked to reach the conclusion.

For today, please just enjoy the verses and don’t get overwhelmed with all the info. This is the word of God and we should revel in it as the verses unfold. For sure, He will be pleased with us when we are pleased with what He has given to us.

Great things are to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. Who Is Abimelech and Who Is Shechem? (verses 22-29)

The previous passage detailed Abimelech’s plot to reign as king over the people. He convinced them to reject the seventy sons of Jerubbaal and anoint him king. The people agreed, had the seventy sons killed, and made Abimelech king.

From there, Jotham gave his parable of the trees and what would come upon the people because of what they had done. He ended the parable with a question as to the propriety of their actions. If they were acceptable and good, then that is one thing –

“But if not, let fire come from Abimelech and devour the men of Shechem and Beth Millo; and let fire come from the men of Shechem and from Beth Millo and devour Abimelech!” Judges 9:20

Jotham then ran away and fled, going to Beer to dwell, away from the face of Abimelech. The narrative next turns to the time of Abimelech’s rule…

22 After Abimelech had reigned

vayasar avimelekh – “And wrestles, Abimelech.” Here is a word found only in this verse and in Hosea 12:4, sur. It comes from a primitive root meaning vanquish. By implication, it signifies to rule. Thus, causatively, it means to crown. Hence, it means “to make princes.”

It is connected with the word sarah, to persist, exert power, etc. Strong’s adds in the thought, “have power (as a prince).” That word is only found twice in Scripture as well. The first is in Genesis 32:28 –

And He said, “Your name shall no longer be called Jacob, but Israel; for you have struggled [sarah] with God and with men, and have prevailed.”

The second use of both of these words is found in Hosea 12 –

“The Lord also brings a charge against Judah,
And will punish Jacob according to his ways;
According to his deeds He will recompense him.
3 He took his brother by the heel in the womb,
And in his strength he struggled [sarah] with God.
4 Yes, he struggled [sur] with the Angel and prevailed;
He wept, and sought favor from Him.
He found Him in Bethel,
And there He spoke to us—
5 That is, the Lord God of hosts.
The Lord is His memorable name.” Hosea 12:2-5

Based on the meaning of this word, some define the name Israel as Prince of God. However, the context of Genesis 32 is clear. It is based on the thought of struggling with God. Therefore, it means He Strives with God.

This can be striving with God, for God, or it can be striving with God, against God. Either way, Israel strives with God. In the case of Abimelech (My Father is King), he is wrestling with the people and he is striving against God. I translated it as wrestles to separate his time from that of a king or a military leader. At this time, it is said…

22 (con’t) over Israel three years,

al Yisrael shalosh shanim – “over Israel three years.” Despite the localized nature of Abimelech’s reign in the area of Shechem, the text clearly identifies Abimelech as wrestling over Israel. Thus, that is the intent to be drawn, nothing less.

The unusual word used to define this period seems to almost indicate a form of “tyrannical despotism” (Keil). He was kinged by Shechem in verse 9:6. However, his time over Israel is neither a reign (malakh) as a king nor rule (mashal) as a military leader. Rather, it is as one who struggles with the people.

As for the number three, Bullinger says it signifies Divine Perfection. Further, he says, “…the number three points us to what is real, essential, perfect, substantial, complete, and Divine.” It was after these three years of his wrestling over Israel that…

23 God sent a spirit of ill will between Abimelech and the men of Shechem;

vayishlakh elohim ruakh raah ben avimelekh u-ben baale sh’khem– “And sends, elohim, spirit evil between Abimelech and between masters Shechem.” There is no contentment or harmony between them. God uses this to cause this evil spirit to arise between them.

These words are used to describe the actions found in the rest of the chapter. They are an initial summary which will be carefully fleshed out, revealing how Israel will cast off this unholy rule and explaining the demise of Abimelech.

As previously seen, the name Shechem means (Having a Sense of) Responsibility. Also, note that the term baale, masters, is used in this passage. It is as if the men are being identified as being aligned with baal in contrast to the house of Jerubbaal. As for the evil spirit, it was sent…

23 (con’t) and the men of Shechem dealt treacherously with Abimelech,

vayivg’du baale sh’khem ba’avimelekh – “And deals covertly masters Shechem in Abimelech.” Though nobody translates it as I have, the word is bagad. It comes from a primitive root meaning to cover. Therefore, it signifies to deal deceitfully, treacherously, etc.

As such, it gives the sense of acting covertly. In this, one can think of CIA covert ops overthrowing a leader to attain their goals. Thus are the men of Shechem dealing with Abimelech. This was so…

24 that the crime done to the seventy sons of Jerubbaal might be settled

Rather, the words are short and abrupt: la’vo khamas shivim b’ne yerubaal – “To go violence seventy sons, Jerubbaal.” The word bo means to come in or out, to come, to go in or out, or to go. In this case, it is probably signifying to go out.

Violence had been done against the sons of Jerubbaal and it needed to be expunged from Israel. This is the process that will accomplish just that, according to the evil spirit sent from elohim. Jerubbaal means Let Baal Strive.

As a side note to the matter, the word khamas is used here. It is the Hebrew word closely associated with the Arabic name used concerning the miscreants in Gaza, Hamas. In Arabic, it signifies enthusiasm, but in Hebrew it means violence. The Hebrew perfectly describes them in our modern world. As for this process from elohim, its purpose continues, saying…

24 (con’t) and their blood be laid on Abimelech their brother, who killed them,

v’damam la’sum al avimelekh akhikhem asher harag otham – “and their blood to set upon Abimelech who killed them.” This is the stated purpose of the evil spirit from elohim. First, it is to rightfully avenge what had happened to the seventy sons of Jerubbaal.

They were given as sons to Jerubbaal by the Lord, and yet Abimelech had killed them all in order to reign in Israel. This could not be allowed to stand. And more, because Abimelech was supported by the men of Shechem, the purpose extends to those who supported what he had done…

24 (con’t) and on the men of Shechem, who aided him in the killing of his brothers.

The words are more expressive: v’al baale sh’khem asher hizqu eth yadav la’harog eth ekhav – “and upon masters Shechem who strengthened his hand to killing his brothers.” It wasn’t just that they aided him through verbal approval. Rather, they financially supported him, throwing their allegiance behind what he would do, thus strengthening his hand.

Of this process by which elohim sent an evil spirit between them, Keil says, “‘An evil spirit’ is not merely ‘an evil disposition,’ but an evil demon, which produced discord and strife.” There is no reason to assume this. Instead, John Lange says, “for the undeviating law by which sin punishes itself, is grounded in the very nature of the Deity.”

This seems far more likely. Wickedness tends to produce its own destruction. Because Abimelech was a wicked man with wicked intentions, and because those who strengthened his hand did so with evil intent, there was sure to be no harmony between them.

The pattern has repeated itself throughout human history. Because treachery was the basis of their actions, the general rule of self-implosion was almost inevitable. Therefore…

25 And the men of Shechem set men in ambush against him on the tops of the mountains,

vayasimu lo baale sh’khem m’arvim al rashe he’harim – “And sets to him, masters Shechem, ambushing upon tops the mountains.” This begins the explanation of how the evil spirit arose between Abimelech and the people. There is a lack of peace within the land.

As for the words “to him,” although this could mean they were after Abimelech personally, it doesn’t necessarily have to mean that. Rather it could signify ambushes against his authority. He is disadvantaged by the events that occur.

John Lange takes it as meaning that their ambushes are intended to make the people think it is Abimelech ordering the crimes. This would be an explanation of the covert ops mentioned in verse 23, being an attempt to make him look even worse than he is. Whichever way, this is seen in the next words…

25 (con’t) and they robbed all who passed by them along that way;

Rather: vayigzlu eth kal asher yeavor alehem ba’derekh – “And seizes all passing upon them in the way.” The word is gazal, to tear away, seize, rob, etc. It comes from a primitive root signifying to pluck off. As such, it may mean rob, but it also may mean to seize a person by force, which is how the Peshitta translates it.

In Judges 21, it will be used to describe the seizing of young maidens who are carried away to be the brides of the remnant of Benjamin. Whether the people are robbed or seized as plunder, it is something that would affect the reign of Abimelech, hence…

25 (con’t) and it was told Abimelech.

vayugad la’avimelekh – “And declares to Abimelech.” The word nagad means to make conspicuous. If he is a king, good or bad, he couldn’t stand by and have his people robbed, thus depriving him of money he could tax. And he couldn’t have his people being seized, thus depriving him of his subjects. One can see the play on words from verse 23 and this verse –

“And dealt covertly [bagad] masters Shechem in Abimelech.”
“And declared [nagad] to Abimelech.”

26 Now Gaal the son of Ebed came with his brothers and went over to Shechem;

va’yavo gaal ben eved v’ekhav vayaavru biskhem – “And goes, Gaal son Ebed and his brothers, and crosses over in Shechem.” Without any prior introduction, Gaal, son of Ebed, appears in the narrative.

The name is derived from the noun gaal, to loathe or abhor. Thus, it means Loathing, Abhorrence, etc. Ebed means Slave or Servant. Not much can be deduced about him and it is unknown from the text if he is an Israelite or a Canaanite.

This person is said to have crossed over in Shechem. The word might imply that he was on the other side of the Jordan, but not necessarily. It can mean to pass through, pass by, etc. He was somewhere and came through Shechem…

26 (con’t) and the men of Shechem put their confidence in him.

vayivtkhu bo baale sh’khem – “and trusts in him masters Shechem.” Those who had at first put their hand in with Abimelech have now put their trust in Gaal. Therefore…

27 So they went out into the fields, and gathered grapes from their vineyards and trod them, and made merry.

Both sentences of the verse are filled with imperfect verbs: vayetsu ha’sadeh vayivtsru eth karmehem vayidr’ku vayaasu hilulim – “And goes out the field, and clips their vineyards, and treads, and makes praises.” Here is the second and last use of hillul, praises, in Scripture. The first use was –

“And in the year, the fourth, shall be all his fruit holy, praises to Yehovah” Leviticus 19:24 (CG).

The idea in Leviticus is that the fruit would be offered as praises to Yehovah. Likewise, these men who are now aligned with Gaal have clipped their vines, brought in the fruit to the winepress, trodden it, and are using it to offer praises.

They have rejected Abimelech and have aligned with Gaal. The praises are either to him directly, or to their god in praise of granting them Gaal as their leader. If the latter, that would be seen in the next words…

27 (con’t) And they went into the house of their god, and ate and drank, and cursed Abimelech.

vayavou beith elohehem vayokhlu vayishtu vayqalu eth avimelekh – “and goes in house their god, and eats, and drinks, and trivializes Abimelech.” The word qalal comes from a primitive root signifying to make light. Thus, they have trivialized Abimelech, making him small in their eyes.

Whoever is the object of their praise, be it Gaal directly or Baal-Berith who has provided the new leadership, they have traded any praises of Abimelech for reviling. This is explained in the next words…

28 Then Gaal the son of Ebed said, “Who is Abimelech,

vayomer gaal ben eved mi avimelekh – “And says, Gaal son Ebed, ‘Who Abimelech?’” The words are stated contemptuously as if Abimelech was a nobody. They are not unlike the words of Nabal concerning David –

“Then Nabal answered David’s servants, and said, ‘Who is David, and who is the son of Jesse? There are many servants nowadays who break away each one from his master. 11 Shall I then take my bread and my water and my meat that I have killed for my shearers, and give it to men when I do not know where they are from?’” 1 Samuel 25:10, 11

28 (con’t) and who is Shechem, that we should serve him?

u-mi sh’khem ki naavdenu – “And who Shechem, that we serve him?” The words are curious, no doubt. Some take it to mean that Shechem is being used synonymously for Abimelech’s rule. But a who is a person, not a thing. The answer appears to be found in the next clauses…

28 (con’t) Is he not the son of Jerubbaal,

halo ben yerubaal – “Not son Jerubbaal?” Gaal continues his contemptuous words. There is the noted Jerubbaal, and then there is his son. “It’s not the son who accomplished the victory for Israel. It was Jerubbaal! What are we doing serving this guy?”

28 (con’t) and is not Zebul his officer?

u-zevul p’qido – “and Zebul his overseer?” Again, a name is introduced without any previous introduction or reason. The name Zebul comes from the verb zevul, to dwell. It is connected to the noun zaval, habitation. Thus, it means something like Habitation. He is mentioned six times in the narrative and nowhere else.

28 (con’t) Serve the men of Hamor the father of Shechem; but why should we serve him?

The designation now goes from baale, masters, to anshe, men: ivdu eth anshe khamor avi sh’khem u-madua naavdenu anakhnu – “Serve men Hamor, father Shechem! And why we serve him – we?” Gaal has called Abimelech the son of Jerubbaal. Now, he mentions Hamor, the father of Shechem.

What he seems to be doing is saying, “Why would we serve the son when we can serve the father?” It would explain the words about serving Shechem in the first clause. In other words, it would be like someone in the Civil War saying, “Who is Davis (the leader) and who is Richmond (the place)? Serve Lincoln (the leader) and Washington (the place)!”

Even though Richmond isn’t the son of Washington, you can see that he is going from the lesser to the greater. As for Hamor, it is identical to khamor, donkey, but that is derived from khamar, to be red. The name means Donkey, but that is because the donkey, and thus the name, literally means Red One.

The last words of the verse, “And why we serve him – we?” form a phrase filled with contempt. “Here is this nobody. He’s just a son of the great Jerubbaal. What are people like us (WE!) doing serving him?” As such…

29 If only this people were under my authority!

u-mi yiten eth ha’am ha’zeh b’yadi– “And who gives the people, the this, in my hand?” In verse 2, Abimelech spurred the people of Shechem to make him the ruler. Now, Gaal is doing something similar.

The people of Shechem had strengthened Abimelech’s hand. Now that the evil spirit from elohim was fomenting strife between them, Gaal is calling for them to be placed under his authority. This appears to be the reason why Zebul was introduced. He is the overseer of the city. Therefore, if Gaal was placed over the city…

29 (con’t) Then I would remove Abimelech.”

The verb is cohortative: v’asirah eth avimelekh – “And I remove Abimelech.” With the people of Shechem under his authority, he promises, as if it is an imperative, to remove Abimelech from being over them. It is implied that the people agreed to this because it says…

29 (con’t) So he said to Abimelech, “Increase your army and come out!”

vayomer la’avimelekh rabeh tsvaakha vatseah – “And says to Abimelech, ‘Multiply your army and come out!’” The words “And says to Abimelech” could mean one of a couple things. Gaal may have said it indirectly through a messenger. But what seems likely is that the words were not really to Abimelech. Instead, they are uttered as a boastful or drunken person might. Abimelech yelled out for any and all to hear.

No matter what, his words are in the form of an imperative. “Get yourself ready. War is coming, so come out!”

Power and control will mean nothing on the day
When we must stand before the judgment of God
No person will be able to say
I am worthy, so give me the approval nod

What is it for a man to gain the whole world
But to then lose his soul?
When the deeds of our lives are unfurled
What will be found upon our scroll?

Love the Lord your God, yes, love Him always
He alone is worthy to receive such as this
Give to Him the glory He is do for all your days
In this, you will find joy and eternal bliss

II. Where Indeed Is Your Mouth Now? (verses 30-45)

30 When Zebul, the ruler of the city, heard the words of Gaal the son of Ebed, his anger was aroused.

vayishma zevul sar ha’ir eth divre gaal ben aved vayikhar apo – “And hears Zebul, governor the city, words Gaal son Ebed, and burns his nostril.” Again, there are various possibilities concerning these words. It could be that Zebul was there with the men as they partied and trivialized Abimelech.

If so, it was only fun until Gaal challenged his position as the head of the city, at which time he took personal offense. Or it could be that the words made their way to Zebul from someone who heard them firsthand. Either way, once he heard the words, he was severely torqued off, as if smoke fumed out of his nostrils…

31 And he sent messengers to Abimelech secretly,

It is a complicated clause: vayishlakh malakhim el avimelekh b’tarmah – “And sends messengers unto Abimelech in deceit.” A new word is introduced here, tormah. It will be seen six times, always meaning deceit or deception.

However, that meaning is unsuitable here, unless the deceit is that he agreed to the words of Gaal as he spoke them. If so, then the deceit is not against Abimelech, but Gaal. If not, it may be that it is a proper noun, “in Tarmah.” If this is the case, then the name of the location where Abimelech was would be Deception.

31 (con’t) saying, “Take note! Gaal the son of Ebed and his brothers have come to Shechem;

l’mor hineh gaal ben eved v’ekhav baim sh’khemah – “to say, ‘Behold, Gaal son Ebed, and his brothers coming Shechem-ward.’” The words seem to imply that Abimelech already knew who Gaal was. Zebul is warning that Gaal and his brothers had come unto Shechem. Then, upon their arrival…

31 (con’t) and here they are, fortifying the city against you.

v’hinam tsarim eth ha’ir alekha – “And behold, adversarying the city against you.” The word is tsur, to confine, bind, besiege, etc. It comes from a primitive root meaning to cramp. As such, it is normally translated with the idea of a city being besieged by cramping the people inside.

In this case, the action is outward from the city against Abimelech. Thus, I have coined a new word and say they are adversarying the city. This would then be in line with Exodus 23:22 –

“But if you indeed obey His voice and do all that I speak, then I will be an enemy to your enemies and an adversary [tsar] to your adversaries [tsar].”

Whether this is a valid thought or not, the point is that the city is being prepared, either the people representing the city, or the city itself…

32 Now therefore, get up by night, you and the people who are with you, and lie in wait in the field.

His words are emphatic: v’atah qum laylah atah v’ha’am asher itakh v’erov ba’sadeh – “And now arise, night, you and the people who with you, and lie in wait in the field.” It is the same word translated as ambush in verse 25. This time, however, it is not merely setting up an ambush, but they are also lying in wait to attack.

The curious thing is that Zebul is directing Abimelech, his superior, to do this. It is contrary to the propriety of the situation for him to do so without some further explanation as to why. However, none is provided. Despite that, he continues with his minute directions…

33 And it shall be, as soon as the sun is up in the morning, that you shall rise early and rush upon the city;

v’hayah ba’boqer kizroakh ha’shemesh tashkim uphashatta al ha’ir – “And is, in the morning, according to rising the sun, rising early and deployed upon the city.” As seen, this is not simply an ambush. Rather, the people lie in wait. Some will charge the city at the rising of the sun while others will be set for an ambush when needed.

Of these words, John Gill says, “For being with his forces advanced near to it by a march in the night, he would be able by sunrising to attack the city before the inhabitants were up to defend it, and so surprise them.”

That completely dismisses the next words and logic itself. If the people were not up yet, the gates would be shut and bolted. Instead of an attack, it would be a besieging attack. Some posted guards may be speared or shot, but from that point on, it would be a battle against a barricaded city. That isn’t what Zebul next says…

33 (con’t) and when he and the people who are with him come out against you, you may then do to them as you find opportunity.”

v’hineh hu v’ha’am asher ito yotsim elekha v’asitha lo ka’asher timtsa yadekha – “And behold, he, and the people who with him coming out towards you. And do to him according to which finding your hand.” Zebul is confident that the rush upon the city would elicit a response. The people in the city would come out to battle against them.

34 So Abimelech and all the people who were with him rose by night, and lay in wait against Shechem in four companies.

vayaqum avimelekh v’kal ha’am asher imo laylah v’erervu al sh’khem arbaah rashim – “And arises, Abimelech, and all the people who with him, night, and lies in wait upon Shechem, four heads.” Just as instructed, so Abimelech did. With him were enough people to be divided under four heads. Thus, there is to be both a frontal assault and ambushes against those who come out.

The number four “is the number of things that have a beginning, of things that are made, of material things, and matter itself. It is the number of material completeness. Hence it is the world number, and especially the ‘city’ number” (Bullinger).

35 When Gaal the son of Ebed went out and stood in the entrance to the city gate,

vayetse gaal ben eved vayaamod pethakh shaar ha’ir – “And goes out, Gaal son Ebed, and stands opening gate the city.” The gate of the city is where judging takes place, business is transacted, and so forth. He has come here, probably thinking that he should be the one to lead the city, even though Zebul possessed that right.

However, once Gaal was there, indicating that the gates of the city had been opened for the day…

35 (con’t) Abimelech and the people who were with him rose from lying in wait.

vayaqum avimelekh v’ha’am asher ito min ha’marav – “and arises, Abimelech, and the people with him from the lying in wait.” With the gates open, and with Gaal standing in them, indicating someone was there to conduct business, it was then time for Abimelech to initiate the proposed action…

36 And when Gaal saw the people, he said to Zebul, “Look, people are coming down from the tops of the mountains!”

vayar gaal eth ha’am vayomer el zevul hineh am yored merashe he’harim – “And sees, Gaal, the people, and says unto Zebul, ‘Behold, people descending from heads the mountains.’” Gaal was standing at the gate looking out. There is no reason at all for him to suspect an attack. This is simply a person looking at the skyline as anyone would do early in the morning at the gate of the city.

However, his eyes catch the movement of Abimelech and his men. Despite this, Zebul treats Gaal with the same contempt as Gaal had directed toward him…

36 (con’t) But Zebul said to him, “You see the shadows of the mountains as if they were men.”

vayomer elav zevul eth tsel he’harim atah roeh ka’anashim – “And says unto him, Zebul, ‘Shadow the mountains you see, according to men.’” Zebul mockingly jests at Gaal as if he were an uneducated doof. It is obvious that they are people, but Zebul is clearly having fun with the moment. On the other hand…

37 So Gaal spoke again and said, “See, people are coming down from the center of the land,

vayoseph od gaal l’daber vayomer hineh am yordim me’im tabur ha’arets – “And adds again, Gaal, to speak, and says, ‘Behold, people, descenders, from with center the land.” Here is a new and rare word, tabur, translated as center.

It is from an unused root meaning to pile up. Thus, it signifies accumulated. By implication, then, it is a navel or a summit. As such, it is the middle. It will only be seen again in Ezekiel 38 –

“You will say, ‘I will go up against a land of unwalled villages; I will go to a peaceful people, who dwell safely, all of them dwelling without walls, and having neither bars nor gates’— 12 to take plunder and to take booty, to stretch out your hand against the waste places that are again inhabited, and against a people gathered from the nations, who have acquired livestock and goods, who dwell in the midst [tabbur] of the land.’: Ezekiel 38:11, 12

Gaal is now certain of what he sees and proclaims it again…

37 (con’t) and another company is coming from the Diviners’ Terebinth Tree.”

v’rosh ekhad ba mi’derekh elon m’onim – “and head one coming from way Oak Soothsayers’.” Seeing that there is a rush upon the city from the center, the natural thing to do is scan the entire visible panorama. In doing so, he sees a second group coming from an area known as Soothsayers’ Oak. It was probably a giant spreading oak that people thought was suitable for practicing divination or witchcraft.

38 Then Zebul said to him, “Where indeed is your mouth now, with which you said, ‘Who is Abimelech, that we should serve him?’

vayomer elav zevul ayeh epho pikha asher tomar mi avimelekh ki naavdenu – “And says unto him, Zebul, ‘Where here your mouth which you said, “Who Abimelech that we serve him?”’” It is a derogatory interrogatory: “Where’s your big mouth now? It’s time to put up or shut up. You questioned Abimelech’s authority. Well, here’s your chance to do something about it.”

38 (con’t) Are not these the people whom you despised? Go out, if you will, and fight with them now.”

halo zeh ha’am asher maastah bo tse na atah v’hilakhem bo – “Not this the people who you rejected in him? Go out, I pray, now, and fight in him.” The meaning is that when he rejected Abimelech, he rejected those who are now with him.

Therefore, stating it as an imperative, Zebul tells Gaal to go out to fight Abimelech and those with him. And more, he adds in the taunting, na, or I pray. It is a jab like, “Well, if you’re man enough.” It leaves little room for Gaal to do anything but go.

39 So Gaal went out, leading the men of Shechem, and fought with Abimelech.

The words return to baale, masters, once again: vayetse gaal liphne baale sh’khem vayilakhem ba’avimelekh – “And goes out, Gaal, to faces masters Shechem, and fights in Abimelech.” With little choice except to face total disgrace, Gaal went out before the masters of Shechem to face his fate…

40 And Abimelech chased him, and he fled from him; and many fell wounded, to the very entrance of the gate.

The words are exciting as the imperfect verbs come rolling forth: vayirdphehu avimelekh vayanas mipanav vayiphlu khalalim rabim ad petakh ha’shaar – “And pursues him, Abimelech, and flees from his face, and falls pierced many, unto entrance the gate.” It is a total rout of the forces of Gaal. His people retreated and were cut down all the way to the entrance of the city itself. With that job tidied up, it next says…

41 Then Abimelech dwelt at Arumah, and Zebul drove out Gaal and his brothers,

vayeshev avimelekh barumah vaygaresh zevul eth gaal v’eth ekhav – “And dwells Abimelech in the Arumah, and dispossesses, Zebul, Gaal and his brothers.” The name Arumah is found only here. It comes from rum, to be high. Thus, it means Height or Elevated, or even Exalted. If the latter, it can be positive or negative. For example, speaking of the antichrist, Daniel 11 says –

“Then the king shall do according to his own will: he shall exalt [rum] and magnify himself above every god, shall speak blasphemies against the God of gods, and shall prosper till the wrath has been accomplished; for what has been determined shall be done.” Daniel 11:36

By stopping at the gate of Shechem, it is apparent that Abimelech left the matter of the city and Gaal to Zebul the city manager. From there Zebul took appropriate action to eject Gaal…

41 (con’t) so that they would not dwell in Shechem.

mi’sheveth bishkhem – “from dwelling in Shechem.” Gaal is expelled from the city, and that seems like the end of the matter. However, it is the masters of Shechem that rebelled against Abimelech. Thus, any remaining would have to be dealt with. Therefore…

42 And it came about on the next day that the people went out into the field, and they told Abimelech.

v’hi mimakorath vayetse ha’am ha’sadeh vayagidu la’avimelekh – “And is from morrow, and goes out the people the field, and declares to Abimelech.” With Abimelech gone from the gates of Shechem, and with Gaal and his brothers expelled from the city, the people went back to the field as people need to do.

However, they were the ones who had allied with Gaal and against Abimelech. As soon as they are seen in the field, on the very next day, he sets forth to act…

43 So he took his people, divided them into three companies, and lay in wait in the field.

vayiqakh et ha’am vayekhetsem lishloshah rashim vayeerov ba’sadeh – “And takes the people, and divides them to three heads, and lays in wait in the field.” This time, the division of his people is under three heads. Bullinger notes that “the number three points us to what is real, essential, perfect, substantial, complete, and Divine.” In other words, Divine Perfection. With his companies arrayed…

43 (con’t) And he looked, and there were the people, coming out of the city; and he rose against them and attacked them.

vayar v’hineh ha’am yotse min ha’ir vayaqam alehem vayakem – “And sees, and behold, the people going from the city. And arises against them, and strikes them.” Again, as before, Abimelech was able to destroy those left in the city. This time, it would have been easier because they were completely unsuspecting.

44 Then Abimelech and the company that was with him rushed forward and stood at the entrance of the gate of the city;

Rather than then, it says and. This explains what was just said: va’avimelekh v’kharashim asher imo pashtu vayaamdu petakh shaar ha’ir – “And Abimelech, and the companies that with him deploys and stands entrance gate the city.” There was a rush towards the gate. This would keep any from retreating inside, and it would allow them to keep the entrance open if those inside tried to shut the gates.

44 (con’t) and the other two companies rushed upon all who were in the fields and killed them.

ushne kharashim pashtu al kal asher ba’sadeh va’yakum – “And two companies deployed upon all who in the field, and strikes them.” With the city secured, one company remained with Abimelech. The other two deployed into the field and struck all who were there.

45 So Abimelech fought against the city all that day; he took the city and killed the people who were in it;

va’avimelekh nilkham ba’ir kol hayom ha’hu vayilkod eth ha’ir v’eth ha’am asher bah – “And Abimelech fought in the city, all the day, the it. And captures the city and the people in her killed.” By securing the gate, they were able to gain access into the city, seize it, and kill everyone in it in one day. With that complete…

*45 (fin) and he demolished the city and sowed it with salt.

vayitots eth ha’ir vayizraeha melakh – “And tears down the city, and sow her, salt.” By salting the city, it means that he considers the city irretrievably destroyed, no longer to be useful. And that, in perpetuity. Shechem, (Having a Sense of) Responsibility was to no longer be considered as such.

Biblically, salt is a sign of covenant faithfulness, incorruptibility, and perpetuity.

With that, we will close today. It was a lot of verses and information to take in. We will complete the passage and explain it in the next sermon. For now, we can look to the actions of Abimelech and know that this is the fate of those who conspire and kill.

Eventually, the very thing done to obtain power is what often leads to the demise of the doer. It is as if the divine hand of justice reaches down and fills their lives with the trouble they have brought upon others.

It isn’t always this way. But even those who have lived like this and died in peace still have to face the Judge of all mankind. How much better it would be for people to let go of such things and exalt the Lord by coming to Jesus!

In doing so, people can at least expect a joyous reunion with God when their day to stand before Him comes. Let us consider this and place Christ Jesus in the appropriate place in our lives. All of the power, money, and fame in the world ultimately means nothing when our days are through.

Live for the Lord! It will make an eternal difference in how things go for our souls.

Closing Verse: “I will bless the Lord at all times;
His praise shall continually be in my mouth.
2 My soul shall make its boast in the Lord;
The humble shall hear of it and be glad.
3 Oh, magnify the Lord with me,
And let us exalt His name together.” Psalm 34:1-3

Next Week: Judges 9:22-45 He’s headed to heck. That’s his trek’m, this is for shore… (Abimelech, King of Shechem, Part IV) (30th Judges sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It is He who judges His people according to their deeds. So, follow Him, live for Him, and trust Him, and He will do marvelous things for you and through you.

Abimelech, King of Shechem, Part III

After Abimelech had reigned over Israel three years
God sent a spirit of ill will, like when getting a bad check
Between Abimelech and the men of Shechem
And the men of Shechem dealt treacherously with Abimelech

That the crime done to the seventy sons of Jerubbaal
Might be settled and their blood be laid on their brother Abimelech
Who killed them, and on the men of Shechem
Who aided him in the killing of his brothers, chopping at the neck

And the men of Shechem set men in ambush
Against him on the tops of the mountains, each a roughneck
And they robbed all who passed by them along that way
And it was told Abimelech

Now Gaal the son of Ebed came
With his brothers and went over to Shechem
And the men of Shechem
Put their confidence in him

So they went out into the fields, and gathered grapes
From their vineyards and trod them, and made merry
And they went into the house of their god
And ate and drank, and cursed Abimelech with words pretty scary

Then Gaal the son of Ebed said
“Who is Abimelech, and who is Shechem, that him we
———-should serve? Please observe…
Is he not the son of Jerubbaal, and is not Zebul his officer?
Serve the men of Hamor the father of Shechem; but him, why
———-should we serve?

If only this people were under my authority!
Then I would remove Abimelech, no doubt!
So he said to Abimelech
“Increase your army and come out!”

When Zebul, the ruler of the city (where he was housed)
Heard the words of Gaal the son of Ebed, his anger was aroused

And he sent messengers to Abimelech secretly, saying
“Take note! Gaal the son of Ebed and his brothers (yes, it is true)
Have come to Shechem; and here they are
Fortifying the city against you

Now therefore, get up by night, you and the people who
———-are with you
And lie in wait in the field; this you are to do

And it shall be, as soon as the sun is up in the morning
That you shall rise early and rush upon the city
And when he and the people who are with him come out
———-against you
You may then do to them as you find opportu-nity

So Abimelech and all the people
Who were with him rose by night
And lay in wait against Shechem
In four companies, hiding out of sight

When Gaal the son of Ebed went out
And stood in the entrance to the city gate
Abimelech and the people who were with him
Rose from lying in wait

And when Gaal saw the people, he said to Zebul
“Look, people are coming down from the tops of the mountains!
———-fer sher
But Zebul said to him
“You see the shadows of the mountains as if they men were

So Gaal spoke again and said
“See, people are coming down, take a look and see
From the center of the land, and another company is coming
From the Diviners’ Terebinth Tree

Then Zebul said to him, “Where indeed is your mouth now
With which you said, ‘Who is Abimelech? Really… wow!
That we should serve him?’ Are not these the people
———-whom you despised?
Go out, if you will, and fight with them now

So Gaal went out, what the heck
Leading the men of Shechem, and fought with Abimelech

And Abimelech chased him, and he fled from him
———-he wouldn’t wait
And many fell wounded, to the very entrance of the gate

Then Abimelech dwelt at Arumah, and Zebul drove out Gaal
———-and his brothers too
So that they would not dwell in Shechem, something they
———-wouldn’t do

And it came about on the next day (but still night in Quebec)
That the people went out into the field, and they told Abimelech

So he took his people, divided them into three companies
And lay in wait in the field, waiting to react
And he looked, and there were the people, coming out of the city
And he rose against them and them he attacked

Then Abimelech and the company that was with him
Rushed forward and stood at the entrance of the gate of the city
And the other two companies rushed upon all
Who were in the fields and killed them, showing no pity

So Abimelech fought against the city all that day
He took the city and killed the people who were in it
And he demolished the city and sowed it with salt
A brutal guy indeed, we must admit

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

 

 

 

 

22 After Abimelech had reigned over Israel three years, 23 God sent a spirit of ill will between Abimelech and the men of Shechem; and the men of Shechem dealt treacherously with Abimelech, 24 that the crime done to the seventy sons of Jerubbaal might be settled and their blood be laid on Abimelech their brother, who killed them, and on the men of Shechem, who aided him in the killing of his brothers. 25 And the men of Shechem set men in ambush against him on the tops of the mountains, and they robbed all who passed by them along that way; and it was told Abimelech.

26 Now Gaal the son of Ebed came with his brothers and went over to Shechem; and the men of Shechem put their confidence in him. 27 So they went out into the fields, and gathered grapes from their vineyards and trod them, and made merry. And they went into the house of their god, and ate and drank, and cursed Abimelech. 28 Then Gaal the son of Ebed said, “Who is Abimelech, and who is Shechem, that we should serve him? Is he not the son of Jerubbaal, and is not Zebul his officer? Serve the men of Hamor the father of Shechem; but why should we serve him? 29 If only this people were under my authority! Then I would remove Abimelech.” So he said to Abimelech, “Increase your army and come out!”

30 When Zebul, the ruler of the city, heard the words of Gaal the son of Ebed, his anger was aroused. 31 And he sent messengers to Abimelech secretly, saying, “Take note! Gaal the son of Ebed and his brothers have come to Shechem; and here they are, fortifying the city against you. 32 Now therefore, get up by night, you and the people who are with you, and lie in wait in the field. 33 And it shall be, as soon as the sun is up in the morning, that you shall rise early and rush upon the city; and when he and the people who are with him come out against you, you may then do to them as you find opportunity.”

34 So Abimelech and all the people who were with him rose by night, and lay in wait against Shechem in four companies. 35 When Gaal the son of Ebed went out and stood in the entrance to the city gate, Abimelech and the people who were with him rose from lying in wait. 36 And when Gaal saw the people, he said to Zebul, “Look, people are coming down from the tops of the mountains!”

But Zebul said to him, “You see the shadows of the mountains as if they were men.”

37 So Gaal spoke again and said, “See, people are coming down from the center of the land, and another company is coming from the Diviners’ Terebinth Tree.”

38 Then Zebul said to him, “Where indeed is your mouth now, with which you said, ‘Who is Abimelech, that we should serve him?’ Are not these the people whom you despised? Go out, if you will, and fight with them now.”

39 So Gaal went out, leading the men of Shechem, and fought with Abimelech. 40 And Abimelech chased him, and he fled from him; and many fell wounded, to the very entrance of the gate. 41 Then Abimelech dwelt at Arumah, and Zebul drove out Gaal and his brothers, so that they would not dwell in Shechem.

42 And it came about on the next day that the people went out into the field, and they told Abimelech. 43 So he took his people, divided them into three companies, and lay in wait in the field. And he looked, and there were the people, coming out of the city; and he rose against them and attacked them. 44 Then Abimelech and the company that was with him rushed forward and stood at the entrance of the gate of the city; and the other two companies rushed upon all who were in the fields and killed them. 45 So Abimelech fought against the city all that day; he took the city and killed the people who were in it; and he demolished the city and sowed it with salt.

 

 

Acts 26:22

Charlie Garrett Acts, Acts (written), Daily Writing, Writings

Wisconsin Senate.

Sunday, 7 April 2024

“Therefore, having obtained help from God, to this day I stand, witnessing both to small and great, saying no other things than those which the prophets and Moses said would come— Acts 26:22

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen).

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

More literally, the words read, “Having obtained, therefore, help from God unto this day, I have stood, witnessing to small and great, saying nothing except what both the prophets and Moses spoke is coming to be” (CG).

Paul just noted that talking about what the Lord expects is the reason why the Jews seized him and tried to kill him. Now, he explains why he has been rescued from this, saying, “Having obtained, therefore, help from God unto this day.”

Despite the Jews trying to kill him, he has been rescued from them because God has been on his side. If this is so, then it means – by default – that God has not been on the side of the Jews. They had wronged him, but more, they were conducting their lives wrongly before God.

As for the word translated as “help,” it is epikouria. It is found only here in Scripture. It gives the idea of external help, but of one of greater ability or power to one of lesser ability or power. In this case, it is divine assistance being from God. Paul says that because of this external help, “I have stood.”

This isn’t speaking of his standing in the court but of his ability to continue with the task to which he was called. It is the same metaphor he uses numerous times elsewhere, such as –

“Put on the whole armor of God, that you may be able to stand against the wiles of the devil. 12 For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places. 13 Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand.” Ephesians 6:11-13

Paul was firm and unwavering in his proclamation, standing because God was with him and, as he says, “witnessing to both small and great.”

These words show that Paul saw no distinction in any man after receiving his commission. To Christ, and therefore to him now, there was no Jew, Gentile, king, servant, male, female, wealthy, or poor, or any other distinction that would preclude him from sharing the gospel. Barnes states it this way –

“He passed by none because they were poor; and he was not deterred by the fear of the rich and the great from making known their sins and calling them to repentance. What an admirable illustration of the proper duties of a minister of the gospel!”

As for his witnessing, he next notes that he was “saying nothing except what both the prophets and Moses spoke is coming to be.”

This final clause shows Paul’s understanding that the doctrine of the Messiah was fully testified to in the Old Testament. Christ’s life, work, atoning death, etc. were all carefully detailed, starting from Moses and continuing through the prophets.

All of what Christ would come and do was carefully laid out in their writings. As such, Paul was simply testifying to what those written witnesses testified to. He used their own words for the message he proclaimed. All that Christ was set to do, and all that He did, was spoken of in advance. Because of this, Paul’s testimony was not his at all but God’s. He was speaking as God’s ambassador, something he explicitly states in his own writings, such as –

“Now then, we are ambassadors for Christ, as though God were pleading through us: we implore you on Christ’s behalf, be reconciled to God. 21 For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.” 2 Corinthians 5:20, 21

Life application: If you are speaking accurately concerning the faith as it is recorded in Scripture, how can you not be bold in your proclamation? If you really believe that the Bible is the word of God, and if you are conveying the message of the Bible properly, you are simply explaining what God has already proclaimed. So why should you be distressed, peevish, concerned, etc. about what you are saying?

If someone takes offense at your words, they are taking offense at God’s word. There is no need to be belligerent in your approach, but there is also no shame in being imprisoned for your stand. God is right here with us. Therefore, He is right there with you in such an instance.

Just be sure that what you are saying is properly stated and in accord with His intent. And the only way to know that is not to listen to your preacher or teacher, accepting his words at face value. Rather, you must know the word well enough to accept or dismiss what you are being taught. Otherwise, you are not really proclaiming the truth of God’s word. In other words, “READ AND KNOW YOUR BIBLE.”

Glorious Lord God, people in many churches are taught erroneous doctrine, but they accept what they hear without checking. That is a sad testimony to their time in church. It is also a sad testimony to their willingness to know You properly. May we not be led astray in such ways. Rather, may we be willing to check what we are taught and hold fast only to that which matches what Your word states. Help us in this, O God. Amen.

 

 

 

 

 

 

 

Acts 26:21

Charlie Garrett Acts, Acts (written), Daily Writing, Writings

Looking up to Capitol dome, Wisconsin.

Saturday, 6 April 2024

“For these reasons the Jews seized me in the temple and tried to kill me. Acts 26:21

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen).

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

A more literal translation is, “Because of these, the Jews, me – having seized – being in the temple, endeavored to kill” (CG).

To understand what Paul says in this verse, reviewing the previous two verses will help –

“Therefore, King Agrippa, I was not disobedient to the heavenly vision, 20 but declared first to those in Damascus and in Jerusalem, and throughout all the region of Judea, and then to the Gentiles, that they should repent, turn to God, and do works befitting repentance.”

Remembering that, Paul next says, “Because of these.”

Because of Paul’s obedience to the heavenly vision in declaring to the Jews and then to the Gentiles that they should repent (meaning reconsider), turn to God, and do works befitting their reconsideration, he says, “the Jews, me – having seized.”

The truth is that the other apostles were still in Jerusalem and were telling the Jews throughout Israel to do the same things. However, they were not under the same scrutiny or threat that Paul was. Rather, the main brunt of the Jews’ animosity towards him was his going to the Gentiles. That is perfectly evidenced in his speech in Acts 22 –

“Then He said to me, ‘Depart, for I will send you far from here to the Gentiles.’
22 And they listened to him until this word, and then they raised their voices and said, ‘Away with such a fellow from the earth, for he is not fit to live!’” Acts 22:21, 22

As with so many Jews to this day, there is a hatred of the notion that anyone but them is right with God. It is almost as if they feel God owes them salvation because of who they are. Paul understood that this was not at all the case. Everyone needs Jesus, and without Him, no person can be saved. As for the Jews having seized him, he continues, saying, “being in the temple.”

That was specifically noted in Acts 21. He was there to announce the expiration of his days of purification when he was to make an offering. While there, he was accused by the Jews who cried out –

“Men of Israel, help! This is the man who teaches all men everywhere against the people, the law, and this place; and furthermore he also brought Greeks into the temple and has defiled this holy place.” Acts 21:28

It was at that time that Paul notes that it was him they “endeavored to kill.” That is specifically recorded in Acts 21:36 where they were crying out, “Away with him.” The meaning is that they wanted the world to be rid of him. Only the intervention of the Roman guards saved Paul from being beaten to death or torn to pieces by the rabid crowd.

In these words, is a verb found nowhere else in Scripture, peiraomai, meaning to try, attempt, endeavor, etc. It is from the noun peira, an attempt, trial, experiment, etc. It was because of the attempt of the Jews to kill Paul, something they had no legal right to do, that the Roman soldiers acted.

There are two distinct supposed sins that Paul was guilty of in the minds of the Jews. It is these that led to their desire to kill him. One was that he preached to the Gentiles. How dare he attempt to elevate them to the same level as the sacred people Israel!

The second and more direct issue was that he preached Jesus. They could not come to allow themselves to believe that a Nazarene who wasn’t a great and mighty defender of their cause was the Messiah. They had rejected Him, and they wanted nothing more to do with him.

As noted, however, the other apostles were still in Jerusalem and were living out their lives. Paul visited them while in Jerusalem. However, they were tolerated, though probably mocked by those who rejected Jesus. They may have taken abuse in other ways, but nothing is written concerning the utter opposition to their message that is said have come against Paul.

As for the Greek verb translated as “kill” in this verse, it is diacheirizomai. It is only used two times in the New Testament. The other time is in Acts 5:30 when describing the killing of Jesus. It is not without coincidence that these are the only two uses of this word. They killed Him and they wanted to kill His messenger.

Life application: The message of Jesus is one that offends. It has offended the Jews for two thousand years. It has offended kings, governors, presidents, and other world leaders. It has offended religious leaders from innumerable other religions. It offends those who are morally offensive in their being. And so forth. They killed Jesus, they tried to kill Paul, they have killed faithful believers all along. Even now, once Christian nations are becoming increasingly hostile to the message of Jesus.

Because of this, it is not unlikely that if a bad actor gets enough power, he and those under his authority will try to kill their own citizens who hold fast to their faith in Christ Jesus. Think of it! The only possible way that man can be reconciled to God is not only rejected by many, but it is the reason for the killing of those who cling to Him.

Stand fast in your faith as so many have in the past. Don’t let the woes of this life weaken or shake the precious treasure of faith that you possess. Jesus will be there waiting for you if you are called to make the ultimate sacrifice for your faith.

Lord God, what an increasingly trying and difficult world we live in for believers. Help us to remain faithful to our faith in You. May we be willing to take whatever trials come our way with grace and acceptance. May we not waffle in or walk away from our faith. Help us in this, O God. Amen.