Month: April 2023

Acts 16:15

Charlie Garrett Acts (Written)

War history, Virgina.

Wednesday, 26 April 2023

And when she and her household were baptized, she begged us, saying, “If you have judged me to be faithful to the Lord, come to my house and stay.” So she persuaded us. Acts 16:15

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, with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

In the last verse, Lydia heard the word. The Lord, through that hearing of the word, opened her heart to believe. With that recorded, the next words immediately jump into obedience to the Lord’s command given in Matthew 28 concerning baptism –

“And Jesus came and spoke to them, saying, ‘All authority has been given to Me in heaven and on earth. 19 Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age.’ Amen.” Matthew 28:18-20

In compliance with that command, Luke next records, “And when she and her household were baptized.” What is apparent, without it being recorded, is that she explained to her household the words that she had heard and accepted. In turn, they likewise believed. In their belief, those who believed were baptized according to the command of the Lord.

The word translated as “household” simply means “house.” It is a general word that can mean a person’s literal house where he dwells; the family in a home; the house of God, meaning the temple; a genealogical house, such as the house of David; etc. This can extend to any in one’s house, such as servants.

This is important to know because nothing is said about what “household” means in relation to Lydia. If she had children, nothing is said of their age much less hers. Maybe she had no children. Maybe they were grown up. It could be her and her husband, a married son with two children, and two servants. The account leaves no hint of her situation.

The reason this is important is because, incredibly, scholars have used this verse as a justification for infant baptism. This, despite there being no evidence that children were even in the house. There is not an instance in Scripture where baptism is conducted apart from belief by an individual. Any such notion must be inserted into the text.

Further, in saying that her household was baptized does not mean that “all” of her house was baptized. If she dwelt with ten people or two, nothing is said of who was included in the rite. It cannot be assumed that everyone she dwelt with was baptized. It is a general statement without being further defined.

With that considered, it next says, “she begged us, saying, ‘If you have judged me to be faithful to the Lord.’” The words here are telling. Unlike the faulty analysis that the verse justifies infant baptism, the words now do reveal something quite clearly. Paul had spoken, she had believed, and immediately after belief, baptism is recorded.

The implication is clear. When she avowed her faith in the Lord, it is obvious that Paul or one of the others then told her something like, “As a sign of your faith, it is commanded by the Lord that you be baptized.” Luke’s recording of this act of baptism as the very next words after her belief indicate nothing less. And her words now fully confirm this. She was told to be obedient to the command, she followed through with it, and then she appealed to that act of obedience by saying, “If you have judged me faithful to the Lord.”

Luke is precisely communicating that what occurred was an act of obedience to the Lord’s command to be baptized. This is what is precisely being intimated in the account as it is presented. Though the account is descriptive, it follows directly upon the prescriptive words of Jesus as recorded in Matthew 28:19 noted above. She believed, she was faithful to the Lord to obey His prescription, and now as a hoped-for sign that this was sufficient to demonstrate her faithfulness, she next says, “come to my house and stay.”

She immediately felt the bond of faith and was then willing to extend herself to those who so willingly gave of themselves to share the word of truth with her. She felt the onus was on her to respond by welcoming them into her home as guests. With that, Luke records, “So she persuaded us.”

Again, Luke has included himself directly into the narrative, demonstrating that he was there and observed what had occurred. His precise wording, despite being a descriptive account, has markedly pointed out that baptism is something that is prescribed by the Lord, and it is to be instructed for those who, by faith, come to Him.

Life application: It is not just what has been said in the conversion of Lydia that is telling. Things that have not been said give us insights into doctrine as well. There is nothing recorded, which certainly would have been if it occurred, concerning the speaking of tongues by Lydia. Though this has been recorded elsewhere, it has also been left out of other accounts. This tells us that speaking in tongues is something that occurred for special reasons in specific circumstances but that it is not something to be expected upon belief.

Also, Luke did not record what Paul said when he spoke, but it is certain he spoke the gospel concerning Christ’s death, burial, and resurrection. Luke records nothing about baptism being mentioned by the missionaries. And yet, it is certain that the matter was raised. The record of her being baptized proves this. Logical inferences can and must be made concerning these things.

When you are presented with a false gospel, you should be able to spot it. After hearing it, you should then question the person presenting it concerning where what they say is to be found in Scripture. If it is not openly stated, and if it cannot be logically inferred, then it is to be rejected.

The same is true with other doctrinal matters. If someone presents an argument for infant baptism based on a verse such as this one from Acts, be prepared to logically explain why the thinking is faulty. Just because something is not explicitly stated, it does not mean that it is incorrect. However, making inferences from the text must be supportable. If they cannot be defended, they are to be rejected.

The more well-versed you are with Scripture, the more soundly you will be able to logically defend what is right and appropriate. Keep reading the Bible, keep studying it, and keep meditating on it. This is how you will be able to settle yourself into sound doctrine.

Lord God, may we be careful about what we accept concerning various teachings that are presented to us. Help us to fully consider what we have heard, compare it with Scripture, and make logical deductions or inferences based on what we know. Help us not to get caught up in strange doctrines that are not in accord with Your word. Amen.

 

 

 

 

 

 

 

 

Acts 16:14

Charlie Garrett Acts (Written)

Melon stand in Virginia. Good stuff.

Tuesday, 25 April 2023

Now a certain woman named Lydia heard us. She was a seller of purple from the city of Thyatira, who worshiped God. The Lord opened her heart to heed the things spoken by Paul. Acts 16:14

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, with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

Note: The tenses of the verbs used by the NKJV are not in accord with the Greek. An accurate rendering is, “And a certain woman named Lydia, a seller of purple of the city of Thyatira, worshiping God, was listening. The Lord opened her heart to attend to the things being spoken by Paul” (BLB). This will be used.

In the previous verse, the group of missionaries went to the riverside of the city at Philippi, sitting down and speaking to the women who met there. Next, Luke records, “And a certain woman named Lydia.”

As often happens in Scripture, a figure is introduced, highlighting him or her. Even though there was an unknown number of women gathered, as evidenced by the previous verse, one is especially highlighted. Her name, Lydia, is believed by some to be connected to the Ludim recorded as early as Genesis 10:13. The Ludim were descended from Mizraim, the son of Ham. From there, Lydia would mean something like From Lud.

Abarim provides details on how this came about, saying, “Someone from לוד (Lud) would be called לודי (Luday). A female Ludite would be called לודיה (Ludyah), which transliterated into Greek would form Λυδια (Luddia). That name transliterated into Latin forms our familiar name Lydia.”

The name Lydia was apparently popular among the Greeks, and so it may or may not be that she was named this because she was a descendant of the Ludim.

Of this woman, possibly from this ancient people group descending from Ham, it next notes she was “a seller of purple.” Purple, or porphura in Greek, was considered a highly valuable color. It was very difficult to obtain, coming from shellfish. A person wearing such a color would normally be quite wealthy. It was the color often worn by royalty. HELPS Word Studies notes that there were three familiar shades of purple in the ancient world: deep violet, deep scarlet, and deep blue.

Being a dealer in this fabric meant that she would be well-connected and of good means. She is next noted as being “of the city of Thyatira.” This was a city found in the old district of Lydia which was in the Roman province of Asia. It will be mentioned three more times in Revelation 1 and 2. Albert Barnes notes the following –

“This was a city of Lydia, in Asia Minor, now called Akhisar. The art of dyeing was early cultivated in the neighborhood of Thyatira, as we learn from Homer (Iliad, iv. 141), and as is confirmed by inscriptions found in that city – a circumstance which may be referred to as confirming the veracity of the statements of Luke even in his casual allusions.”

Of this woman, Lydia, it next says she was “worshiping God.” Being a present participle, it indicates that this was her regular conduct. Being a Sabbath, and being present with others who met, it may be that she was a proselyte. However, this may not be the case.

In Acts 10, it said that Cornelius was a devout man who feared God. This does not mean he was a proselyte. Like him, Lydia may have simply gone and worshipped God without knowing anything directly about Him from a Jewish context. However, with the arrival of these missionaries, it notes that she “was listening.”

The verb is imperfect. She listened and continued to listen. Her ears were attentive to what was being said, taking it in and processing it. During this time, Luke notes that, “The Lord opened her heart.”

Of this, the Cambridge commentary states, “St Luke recognizes that without this the word would have made no entrance.” There is no reason to assume this at all. They equate the reception of the word to an active participation of the Lord in opening her heart. This is completely contrary to what Paul writes elsewhere, such as, “So then faith comes by hearing, and hearing by the word of God” (Romans 10:17).

Rather than an active zapping of the heart of Lydia by the Lord as suggested by Cambridge, it is a passive action resulting from hearing the word of the Lord. The Lord opened her heart through the message proclaimed. This is perfectly evident from Luke’s next words. He says that her heart was opened by the Lord “to attend to the things being spoken by Paul.”

It clearly says through the use of an imperfect verb that she was listening and continued to listen. It then says that her heart was opened by the Lord. How? Through listening to the word of God being spoken forth. The word of God is an extension of who God is. He is presenting Himself through the word. If Paul and the others accurately presented the word of God to Lydia, which is what occurred, then the Lord was speaking through them. Thus, her heart was passively opened by the Lord through the process.

Life application: The Calvinistic thinking that God must actively and supernaturally intervene in each person who comes to Him dismisses the notion that the word of God is sufficient to do what it is purposed to do. Further, it dismisses the fact that the word of God is, in fact, a supernatural tool, given by God. To them, the word is insufficient to do what it was given to do. But the word itself says that it is sufficient –

“So shall My word be that goes forth from My mouth;
It shall not return to Me void,
But it shall accomplish what I please,
And it shall prosper in the thing for which I sent it.” Isaiah 55:11

The claim of Cambridge that without the Lord’s personal intervention in the process the word would have made no entrance is exactly the opposite of what is said by Jesus to the Jews in John 5. First, He says –

“Yet I do not receive testimony from man, but I say these things that you may be saved.” John 5:34

The point of Jesus speaking was for those who heard to be saved. He makes that perfectly obvious in His statement to them. A few verses later, He says –

“But you do not have His word abiding in you, because whom He sent, Him you do not believe. 39 You search the Scriptures, for in them you think you have eternal life; and these are they which testify of Me. 40 But you are not willing to come to Me that you may have life.” John 5:38-40

Jesus ties their rejection of Him to their failure to accept the word, not God’s failure to actively change their heart through external stimulation.

God does not provide a zap with a cosmic defibrillator to suddenly jump-start a person’s heart, opening it so that His word will suddenly be palatable to a person. The word is like a defibrillator all by itself. It provides all the zap a person needs to be opened so that they can respond to the call of God.

Some hearts, however, are un-zappable because they are predisposed to dismissing what the word says. The Calvinistic model of regeneration fails because it dismisses the purpose of why the word was given, and it dismisses the power of the word to do what it is set forth to accomplish.

Whether you are saved or not, if your life is currently not geared towards the things of God, you need to have an attitude change. With that, pick up the word, read it, and receive the necessary zap to get you into the game or back into the game. The word is active and alive. It is ready to change you and mold you to the image of God in Jesus Christ. Let it do so!

Lord God, thank You for the wonderful word You have given us. It will make a difference in our lives if we simply allow it to do so. It is that powerful and it is that wonderful! Help us also to convey it properly so that others may hear and be saved. To Your glory, we pray. Amen.

 

 

 

Acts 16:13

Charlie Garrett Acts (Written)

St. Thomas Parish Church, Founded 1833.

Monday, 24 April 2023 

And on the Sabbath day we went out of the city to the riverside, where prayer was customarily made; and we sat down and spoke to the women who met there. Acts 16:13

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, with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

In the previous verse, Luke noted the group’s arrival in Philippi, saying that they “were staying in that city for some days.” He now begins to detail things that occurred during that time, saying, “And on the Sabbath day,

It could be that there was a local synagogue and that these men went there as was the usual custom. Not being mentioned by Luke does not mean it didn’t occur. Understanding that, Luke next says of this particular Sabbath, “we went out of the city.” In these words, is a very small change in some Greek texts –

Pylēs – (city) gate.
Poleōs – city.

The meaning is unchanged because by going out of the city gate one goes out of the city. With that noted, it is also seen that Luke continues to include himself in the narrative, meaning that he and all the team went together “to the riverside.” As noted, there may have been a local synagogue and this visit to the river is coming after a visit to it. However, Charles Ellicott notes the following based on a variation in some Greek texts –

“…where an oratory (i.e., a place of prayer) was established. The word, which was the Greek equivalent for the Hebrew ‘house of prayer’ (Matthew 21:13), is used in this sense by Josephus … and was current among the Jews at Rome. Where they had no synagogue, and in a military station like Philippi there was not likely to be one, the Jews frequented the river-banks, which made ablutions easy, and often succeeded in getting a piece of ground assigned for that purpose outside the walls of the city.”

Whether this is simply a visit to a riverside or to a specific place, it was a place “where prayer was customarily made.” It is these words in the Greek that are again slightly different in some texts. Regardless of whether it was a specific place for prayer or a place to simply stop and pray, the fact that it is by a river is the main point. Of this, the Pulpit Commentary says –

“The river is not the Strymon, which is a day’s journey distant from Philippi, but probably a small stream called the Gangas or Gangites, which is crossed by the Via Eguatia, about a mile out of Philippi. The neighborhood of water, either near a stream or on the seashore, was usually preferred by the Jews as a place for prayer, as affording facility for ablutions.”

It is at this place by a river, and which was set aside for prayer, that Luke says, “we sat down and spoke to the women who met there.” The Greek more literally reads, “having sat down, we were speaking to the women having gathered there.” They were gathered and then continued in their discourse for some time. Charles Ellicott provides a well-reasoned explanation for Luke’s careful detail of this situation –

“The fact that there were only women shows the almost entire absence of a Jewish population. Possibly, too, the decree of Claudius, expelling the Jews from Rome (Acts 18:2), was enforced, as stated above, in the colonia, which was as a part of Rome, and as Jewesses would not be likely to have settled there without their husbands or brothers, it is probable that the women whom St. Paul found assembled were, like Lydia, proselytes who desired to remain faithful to their new faith, even in the absence of any settled provision for their instruction. Women thus placed would naturally welcome the presence of strangers who, probably, wore the garb of a Rabbi, and who showed when they sat down (see Note on Acts 13:14) that they were about to preach. We note that here also the narrator speaks of himself as teaching. (See Note on Acts 16:10.)”

Life application: Everything recorded in the Bible is given to tell us something about what God wants us to know. Sometimes, that even includes what is not said, such as referring to women but not to men as in this verse. If there was a synagogue, there was no fruit that came from a visit to it. If there was only this place of prayer, noting only the women tells us something else. Ellicott’s analysis would make sense based on the situation in the Roman Empire at the time.

We can’t be dogmatic about what the Bible is silent on, but we are being told to focus on the details and consider them. This is what we should be doing as we read the Bible. Stop and ask “why” from time to time. Think about what is being said (or omitted). If you cannot think of any reason for a particular statement, then read some commentaries. There is usually a suitable answer or two that may help explain why things are recorded.

Keep studying! The Bible is a treasure waiting to be uncovered with every page.

Lord God, thank You for these delights to our minds that are found in Your word. With each verse, we have things that we can consider and then add to our ever-growing knowledge of Scripture. Help us to be faithful in our study and contemplation of this precious gift You have given to us! Amen.

 

 

 

Joshua 19:17-23 (The Inheritance of Issachar)

Charlie Garrett Joshua (Written)

Artwork by Douglas Kallerson.

Joshua 19:17-23
The Inheritance of Issachar

Without giving away all the details of the sermon, I will note that the typology of this short passage follows logically after that of the previous one, Zebulun. That makes sense when considering that Zebulun and Issachar are brothers and sons of the same mother, and yet Jacob blessed them in reverse order and their inheritances are in reverse order as well.

Why would Jacob do that? Why would that reversal be repeated now? There is nothing in Scripture to indicate that either son did anything right or wrong as is the case with other sons of Israel. It seems arbitrary. But it isn’t.

When we get to the end of today’s verses, we will at least have seen the typological reason for why. Keep in mind that Israel, the nation, is going through the tribulation period. Why is that?

Obviously, it is because they rejected Jesus as their Messiah for the past two thousand years. They had the opportunity to acknowledge Him right up until AD70. They didn’t, and off they went into a time of the curses of the law, which led to their exile.

They have had the opportunity, as a nation, to call out to Him since 1948 when they were reestablished. They still have not done so. However, Daniel 9 reveals to us that they will enter into a future time of law observance with the signing of a peace deal which includes the sacrificial worship of the law.

So what is the common denominator in their dispersion and punishment along with their entering into the tribulation period? The law. They will enter into the tribulation because they chose, and will continue to choose, the law over the grace of God in Jesus Christ.

Text Verse: “In that He says, ‘A new covenant,’ He has made the first obsolete. Now what is becoming obsolete and growing old is ready to vanish away.” Hebrews 8:13

I can’t figure out how many people in the church cannot understand that Israel has been under the punishment of the law for rejecting Jesus. Israel will enter into the tribulation period because of rejecting Jesus.

That means their default position at this time is life under the law. They agreed to it at Mount Sinai, and it has been a weight on them ever since. And yet, people in the church keep reintroducing the law into their theology which is supposed to be grace alone through faith alone. It is maddening to see and baffling to the brain.

All they need to do is pick up the Bible and read it in context. With Adam and then Israel as the example of living under the law, they just need to think it through. We don’t need more law. We need grace.

One can choose the law or he can choose grace. The law came first in order for there to be the opportunity for grace. Grace cannot reign in one’s life while law exists in his life. Israel chose the law, and until they accept Christ’s fulfillment of it, they cannot receive the grace. The result of this choice is death because the wages of sin is death (Romans 3:23), and it is by law that we have the knowledge of sin.

This theme runs so deeply through Scripture that it is a primary doctrine. It became evident in the second chapter of Genesis. It was the main focus of everything in Scripture from Exodus 20 until Jesus cried out His dying words and gave up His spirit as is recorded in the Gospels.

Grace over law continues to be the focal point of Scripture until the last verse of the Bible where John bestows a final blessing upon those who hear the words, saying, “The grace of our Lord Jesus Christ be with you all. Amen.” (Revelation 22:21).

Again, why is Israel going through the tribulation? It is because God has chosen to use a tribulation period to judge the world for its unrighteousness, and yet to also give all who failed to come to Him through the grace of Jesus Christ one last opportunity to do so. Jesus is what the name Issachar points to: He is Wages. Let’s see how that is revealed in today’s passage.

It’s all 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. The Fourth Lot (verses 17-23)

The narrative continues to detail the final seven tribal land inheritances which are being assigned according to the lot. The first was to Benjamin. The second was to Simeon. The third went to Zebulun. Now, the fourth is designated and detailed…

17 The fourth lot came out to Issachar, for the children of Issachar according to their families.

Zebulun’s lot was said to have “ascended.” Now, the wording returns to the more familiar term, yatsa, to come out. But what is unusual is that the name Issachar is repeated twice: l’yissakhar yatsa ha’goral ha’revii livne yissakhar l’mishp’hotam – “To Issachar went out the lot, the fourth, to sons Issachar to their families.”

Issachar was Jacob’s ninth son and the fifth son of his first wife, Leah. Though he is older than Zebulun, the lot drawn for him comes after Zebulun which agrees with the order of blessing by Jacob in Genesis 49 –

“Zebulun shall dwell by the haven of the sea;
He shall become a haven for ships,
And his border shall adjoin Sidon.
14 Issachar is a strong donkey,
Lying down between two burdens;
15 He saw that rest was good,
And that the land was pleasant;
He bowed his shoulder to bear a burden,
And became a band of slaves.” Genesis 49:13-15

The record of his birth is quite detailed. It is found in Genesis 30 –

“Now Reuben went in the days of wheat harvest and found mandrakes in the field, and brought them to his mother Leah. Then Rachel said to Leah, ‘Please give me some of your son’s mandrakes.’
15 But she said to her, ‘Is it a small matter that you have taken away my husband? Would you take away my son’s mandrakes also?’
And Rachel said, ‘Therefore he will lie with you tonight for your son’s mandrakes.’
16 When Jacob came out of the field in the evening, Leah went out to meet him and said, ‘You must come in to me, for I have surely hired you with my son’s mandrakes.’ And he lay with her that night.
17 And God listened to Leah, and she conceived and bore Jacob a fifth son. 18 Leah said, ‘God has given me my wages, because I have given my maid to my husband.’ So she called his name Issachar.”  Genesis 30:14-18

From the context of the passage, you can probably figure out the meaning of the name. Issachar means He is Wages. As Leah said, “God has given me my wages.” The name comes from nasa, to lift up, and sakar, wages.

On the march from Egypt to Canaan, Issachar was stationed to the east of the tabernacle together with Judah and Zebulun, also born to Leah, under the standard of Judah.

With the casting of the lot, the territory will next be detailed. For the most part, only the names of the cities will be provided. The borders are not stated except for the portion which is at the eastern side of the northern border. The other borders are not necessary because they can be determined by reviewing the borders of the tribes surrounding Issachar. Now, the verses begin with…

18 And their territory went to Jezreel,

vayhi gevulam yizrelah – “And was their border Jezreel-ward.” Jezreel means God Sows. Jones’ Dictionary of Old Testament Proper Names proposes the meaning of He Will Be Sown of God, adding that it means he will have numerous progeny. But that is not necessarily the intent.

In the book of Hosea, the name will be used to signify God sowing judgment among Israel, making a pun upon the two names –

“So he went and took Gomer the daughter of Diblaim, and she conceived and bore him a son. 4 Then the Lord said to him:
‘Call his name Jezreel,
For in a little while
I will avenge the bloodshed of Jezreel on the house of Jehu,
And bring an end to the kingdom of the house of Israel.
5 It shall come to pass in that day
That I will break the bow of Israel in the Valley of Jezreel.’” Hosea 1:4, 5

The name Yisrael, or He Strives with God, is set in contrast to Yizreel, or God Sows. Israel strived with (meaning against) God, and God would sow judgment, signified by Jezreel, among Israel. Thus, the name simply signifies God Sows. He sows whatever He determines to sow, be it progeny, judgment, blessing, etc.

18 (con’t) and included Chesulloth, Shunem,

v’ha’k’suloth v’shunem – “and the Chesulloth and Shunem.” As with several other locations to be named, this is the only mention of the Chesulloth in Scripture. It is similar to the first part of the name Chisloth Tabor seen in verse 19:12. The name comes from kesel, meaning loins or flanks, stupidity, or (misplaced) confidence.

As such, it means something like The (misplaced) Confidences or Stupidities. Abarim notes, “This is also the word for stellar constellations in general, and more specific the constellation Orion.” Hence, they give a secondary meaning of “Constellations.” Another option is that it could mean Loins or Slopes because it was believed to be on the slopes of a small mountain.

The root of Shunem is debated. It could come from a word meaning to be quiet, or from one meaning jag, crag, or tooth. Thus, it is translated as Two Resting Places or Uneven. Abarim proposes Silences or Teeth.

19 Haphraim, Shion, Anaharath,

Khaphraim comes from khaphar, to dig. Abarim notes this would be “both in order to unearth something and to bury something. Hence this verb may be used to describe (1) a quest for something wanted, or (2) a quest to obscure something unwanted.”

It also may come from kepher, to be ashamed, because when something wicked is exposed it becomes evident, thus bringing shame. Therefore, it means Two Digs, Two Shames, Double Pits or Double Shame.

Shion comes from the same root as sho, a destruction or desolation. That word is used by Zephaniah concerning the Day of the Lord –

“The great day of the Lord is near;
It is near and hastens quickly.
The noise of the day of the Lord is bitter;
There the mighty men shall cry out.
15 That day is a day of wrath,
A day of trouble and distress,
A day of devastation [sho] and desolation [meshoah: from sho],
A day of darkness and gloominess,
A day of clouds and thick darkness,
16 A day of trumpet and alarm
Against the fortified cities
And against the high towers.” Zephaniah 1:14-16

Thus, Shion means something like Empty or Ruin.

Anakharath comes from nakhar, meaning nostrils or snorting. That is found only twice in the Old Testament, once in Job and once in Jeremiah. In both, it is referring to the snorting of a horse. The majestic description of the horse in Job, which goes on for seven full verses, begins with these words –

“Have you given the horse strength?
Have you clothed his neck with thunder?
20 Can you frighten him like a locust?
His majestic snorting [nakhar] strikes terror.” Job 39:19, 20

The name Anakharath means Snorting, but Strong’s understands this to then mean a narrow pass or gorge, like a nostril.

20 Rabbith, Kishion, Abez,

v’ha’rabith, v’qish’yon, v’avets – “And the Rabbith, and Kishion, and Abez.” Rabbith comes from ravav, to become much or many. Hence, it is The Multitude or The Great.

Qish’yon comes from a primitive root signifying to be dense. It can be rendered both literally and figuratively. Thus it means hard, tough, stubborn, severe, etc. Therefore, it signifies Hardness, Hard Place, or Very Hard.

Avetz comes from an unused root meaning to gleam. Strong’s translates it as Conspicuous.

21 Remeth, En Gannim, En Haddah, and Beth Pazzez.

Remeth means Heights, High Places, or Lofty Place.

En Gannim comes from ayin – either a fountain or an eye, and the plural of garden. Hence, it means Fountain of Gardens. The gan, or garden, comes from a root signifying being covered, surrounded, and defended.

En Gannim is the location of modern Jenin, a spot often in the news because it is plagued with violence from the Muslims residing there.

En Khadah comes from ayin (fountain or eye) also, along with the second part that is derived from khadad, to be fierce or to sharpen. It is translated as Fountain of Joy by Abarim. Others say Swift Fountain, Fountain of Sharpness, or Sharp Eye.

Beith Patsets means House of Dispersion, coming from puts, to scatter.

22 And the border reached to Tabor,

u-phaga ha’gevul b’tavor – “and impinged the border in Tabor.” Tabor may come from barar, to purify or clarify and would mean Purified, Purifying, or Clarifying. However, Strong’s connects it to tvar, to break, and calls it Broken Region.

22 (con’t) Shahazimah, and Beth Shemesh;

Shakhatsimah (or Shakhatsumah) comes from shakhats, dignity or pride. Thus, it is something like Proudly. Lange, however, defines it as Heights. The word shakhats is found only twice in the Bible, both in Job and both referring to the dignity or confidence of proud animals –

“Nor have the sons of pride [shakhats] trodden it, | The fierce lion has not passed over it.” Job 28:8 (YLT)

“He sees every high thing, | He [is] king over all sons of pride [shakhats].” Job 41:34

Beth Shemesh means House of the Sun. This is obviously a different Beth Shemesh than that granted to Judah in Joshua 15:10.

22 (con’t) their border ended at the Jordan:

v’hayu tos’oth gevulam ha’yarden – “And are outgoings their border the Jordan.” Though not stated explicitly, this means that the border goes to the Jordan and then south. As such, it defines Issachar’s eastern border as the Jordan, the Descender.

22 (con’t) sixteen cities with their villages.

arim shes esreh v’khatsrehen – “Cities six ten and their villages.” One of the cities, Tabor, is named as belonging to Zebulun in 1 Chronicles 6:77, but it is not uncommon to have a border town assigned to more than one tribe.

23 This was the inheritance of the tribe of the children of Issachar according to their families, the cities and their villages.

zoth nakhalath mateh bene yisakhar l’misp’hotam he’arim v’khatsrehen – “This inheritance tribe Issachar to their families, their cities and their villages.” With this, the cities of Issachar, along with a couple of its borders, have been defined. As said earlier, the other borders can be determined from the borders of the tribes neighboring them.

Wages are owed and they will be paid
This is absolutely certain in the case of sin
What is due has been measured and weighed
And that means we are all done in 

That is, unless someone else will pay what is due
And if He is able and willing to pay the high cost
But what are the chances anyone will come through?
Alas, there is no hope. Humanity is lost

But God has done it! There is hope renewed
He has sent Jesus to take away our sin
In His death, wages are paid for what we accrued
Because of His work, a new life will begin

II. Explaining the Typology

As we saw, the name Issachar means He is Wages. He is named after his younger brother, Zebulun, or Glorious Dwelling Place. The territory of Issachar began with a note concerning it was toward Jezreel. Jezreel means God Sows.

I propose that Issachar, the older brother, being identified after Zebulun is tied to events in the biblical narrative that also occur in a set order. Last week, Zebulun made a remarkable picture of the rapture. God’s people, the church comprised of both Jews and Gentiles, was taken out. What follows that event?

The sequence of events is laid out by Paul in 2 Thessalonians 2. The next events are the revealing of the antichrist and the tribulation period. That leads to the restoration of Israel. Issachar, or He is Wages, reveals this in typology.

As noted, Issachar comes from nasa, to lift up, and sakar, wages. Wages are what is earned. Death, for example, is the wages of sin. For those who trust in the Lord, death – meaning spiritual death and separation from God – is no longer a concern. This means that Christ is the wages paid for man’s sin. He was lifted up and became the payment.

In the restoration of Israel, this will finally be true for them, just as it is for the church now. This is reflected, for example, in Isaiah –

“Indeed the Lord has proclaimed
To the end of the world:
“Say to the daughter of Zion,
‘Surely your salvation is coming;
Behold, His reward [sakar] is with Him,
And His work before Him.’”
12 And they shall call them The Holy People,
The Redeemed of the Lord;
And you shall be called Sought Out,
A City Not Forsaken.” Isaiah 62:11, 12

Noting Jezreel first with the border going Jezreel-ward would signify that God Sows in the direction one pursues. In forsaking Christ, God sows judgment and condemnation. In coming to Christ, God sows restoration and blessing.

After Jezreel, Chesulloth, or Stupidities (Misplaced Confidences) was mentioned. Israel and most of the world will be found stupid or with misplaced confidence when the antichrist is revealed. Jesus spoke of this in John 5 –

“But I know you, that you do not have the love of God in you. 43 I have come in My Father’s name, and you do not receive Me; if another comes in his own name, him you will receive.” John 5:42, 43

Paul gives greater detail concerning him –

“Do you not remember that when I was still with you I told you these things? 6 And now you know what is restraining, that he may be revealed in his own time. 7 For the mystery of lawlessness is already at work; only He who now restrains will do so until He is taken out of the way. 8 And then the lawless one will be revealed, whom the Lord will consume with the breath of His mouth and destroy with the brightness of His coming. 9 The coming of the lawless one is according to the working of Satan, with all power, signs, and lying wonders, 10 and with all unrighteous deception among those who perish, because they did not receive the love of the truth, that they might be saved. 11 And for this reason God will send them strong delusion, that they should believe the lie, 12 that they all may be condemned who did not believe the truth but had pleasure in unrighteousness.” 2 Thessalonians 2:5-12

After Chesulloth, Shunem in named. It is a condensed plural word probably best defined as Two Resting Places, although that could be debated. If that is correct, it could be considered the two paths that Israel will take in the tribulation period. The majority will seek rest in the antichrist while the others will seek rest in Christ.

That is followed by Haphraim, Two Digs. As noted, the root means to dig “both in order to unearth something and to bury something” (Abarim). This would logically follow Shunem. Part of the people are digging to bury their shame; the other part is digging to expose it. Christ is the difference between the two.

The next city is Shion, Empty or Ruin. As noted, the word’s root was referred to in Zephaniah 1 when anticipating the Day of the Lord. It is the state of how things will be at that time.

Shion was followed by Anakharath, coming from nakhar, meaning nostrils or snorting. The snorting, however, can be taken in a hyperbolic sense to speak of coming destruction such as in Jeremiah 8 –

“We looked for peace, but no good came;
And for a time of health, and there was trouble!
16 The snorting of His horses was heard from Dan.
The whole land trembled at the sound of the neighing of His strong ones;
For they have come and devoured the land and all that is in it,
The city and those who dwell in it.” Jeremiah 8:15, 16

These verses of Jeremiah were actually believed by some of the church fathers to be referring to the coming of the antichrist. Whether that is the case, the parallel of the Babylonian destruction to that of the end times is a valid one.

The Rabbith is named next. It means The Multitude. That would fit perfectly with the prophecy of Joel 3 –

“Multitudes, multitudes in the valley of decision!
For the day of the Lord is near in the valley of decision.” Joel 3:14

This is the same as the Valley of Jehoshaphat mentioned in Joel 3. That is generally accepted as the area separating Jerusalem from the Mount of Olives. But the battle itself is describing events in Jezreel (Megiddo) Valley –

“Let the nations be wakened, and come up to the Valley of Jehoshaphat;
For there I will sit to judge all the surrounding nations.
13 Put in the sickle, for the harvest is ripe.
Come, go down;
For the winepress is full,
The vats overflow—
For their wickedness is great.” Joel 3:12, 13

That this is Jezreel (Megiddo) can be deduced from the comparable passage in Revelation –

“And another angel came out from the altar, who had power over fire, and he cried with a loud cry to him who had the sharp sickle, saying, ‘Thrust in your sharp sickle and gather the clusters of the vine of the earth, for her grapes are fully ripe.’ 19 So the angel thrust his sickle into the earth and gathered the vine of the earth, and threw it into the great winepress of the wrath of God. 20 And the winepress was trampled outside the city, and blood came out of the winepress, up to the horses’ bridles, for one thousand six hundred furlongs.” Revelation 14:18-20

That is later defined in Revelation 16 as Armageddon, meaning the Valley of Megiddo where Mount Megiddo is.

The next location is Qish’yon signifying Hardness, Hard Place, or Very Hard, coming from qashah, hard in both a literal and figurative sense. For example, it is used when referring to hardened hearts and stiffened necks.

This could then be referring to either the state of the people in rebellion against the Lord or the dire straits in which the people find themselves. Both hold true concerning the tribulation period.

The next location, Avetz, comes from an unused root meaning to gleam. Strong’s is the only one I could find who even translates it. He says Conspicuous. Based on the coming names I would say this signifies the revelation of Christ to the people, though this is speculation because of the rarity of the name. See Revelation 19 –

“Now I saw heaven opened, and behold, a white horse. And He who sat on him was called Faithful and True, and in righteousness He judges and makes war. 12 His eyes were like a flame of fire, and on His head were many crowns. He had a name written that no one knew except Himself. 13 He was clothed with a robe dipped in blood, and His name is called The Word of God.” Revelation 19:11-13

With this advent, Jesus is seen to be the incarnate Lord Yehovah of the Old Testament, symbolized by Remeth, or High Places, coming from rum, to be high or exalted. That is seen, for example, in Isaiah 57 –

“For thus says the High [rum] and Lofty One
Who inhabits eternity, whose name is Holy:
‘I dwell in the high [marrom: from rum] and holy place,
With him who has a contrite and humble spirit,
To revive the spirit of the humble,
And to revive the heart of the contrite ones.’” Isaiah 57:15

The way in which the contrite ones are revived is defined in the coming names. First En Gannim, Fountain of Gardens, is named. This speaks of the source of the water for gardens, be it Eden, Gethsemane, or heaven. A garden is a place of innocence, security, conscience, happiness, salvation, and purity.

The ending of the tribulation period and Israel’s restoration is seen in En Khadah. That is translated by Abarim as Fountain of Joy. The significance of that is seen in Zechariah 12 and 13 at the time of Judah’s restoration –

“And I will pour on the house of David and on the inhabitants of Jerusalem the Spirit of grace and supplication; then they will look on Me whom they pierced. Yes, they will mourn for Him as one mourns for his only son, and grieve for Him as one grieves for a firstborn.” Zechariah 12:10

That pouring out is then explained as Zechariah 13 opens –

“In that day a fountain shall be opened for the house of David and for the inhabitants of Jerusalem, for sin and for uncleanness.” Zechariah 13:1

This pouring out and fountain are to be on this particular group of people who are then explained by the name Beth Pazzez, or House of Dispersion. As seen earlier, the word patsets is derived from puts, a scattering. Zechariah 13 continues with words that explain the meaning –

“‘Awake, O sword, against My Shepherd,
Against the Man who is My Companion,’
Says the Lord of hosts.
‘Strike the Shepherd,
And the sheep will be scattered [puts];
Then I will turn My hand against the little ones.
8 And it shall come to pass in all the land,’
Says the Lord,
‘That two-thirds in it shall be cut off and die,
But one-third shall be left in it:
9 I will bring the one-third through the fire,
Will refine them as silver is refined,
And test them as gold is tested.
They will call on My name,
And I will answer them.
I will say, “This is My people”;
And each one will say, ‘The Lord is my God.’” Zechariah 13:7-9

The House of the Dispersion becomes the house where the dispersed are brought back, far fewer in number. Their state is then explained by the next location, Tabor, or Purified. It is a name coming from barar, to purify.

It is the state of the people who have gone through the refiner’s fire and been purified. Daniel refers to this process using the word barar, or purified –

“Many shall be purified [barar], made white, and refined, but the wicked shall do wickedly; and none of the wicked shall understand, but the wise shall understand.” Daniel 12:10

With that seen, the next location Shahazimah, meaning Proudly, was named. This was explained as the dignity or confidence of a proud animal in Job. That can easily be a metaphor for those who are saved by the Lord. As Jesus is the Lion of the tribe of Judah, there is no reason to not equate those in Him to sons of such confidence, dignity, and pride.

The next location is Beth Shemesh or House of the Sun. As noted in Joshua 15, it provides an obvious picture of the eternal nature of the light of Christ, who is called the Sun of Righteousness in Malachi 4. Thus, House of the Sun speaks of Christ dwelling among His people.

With that, the last location noted said, v’hayu tos’oth gevulam ha’yarden – “And are outgoings their border the Jordan.” Christ is the Descender. Those who are in Christ are set in their inheritance based upon His descent during His first advent to accomplish the work set before Him.

Thus, to say the outgoings of their border is the Jordan, it means that this is how the border of their inheritance is set, meaning through the finished work of Christ.

With the naming of the locations complete, the final note concerning the grant was that it was comprised of sixteen cities with their villages. Bullinger does not define the number, but it is the product of two and eight.

Two is the number of division or difference. Eight is the number of superabundance and the beginning of a new series. This could then be explained by the difference of those who enter the tribulation (2) – those who are separated to the antichrist and those who are separated to Christ. This is followed by a new beginning (8). For the latter, an existence of superabundance as they enter the millennium. For the former, superabundant condemnation.

The verses today ended with the note that this is the inheritance of the tribe of the children of Issachar. The children of He is Wages have received their inheritance, and it is not because of anything they had done to merit it.

Likewise, for those in Christ, or for those who come to Him during the tribulation, their state is granted based on unmerited favor. All people have a choice to make. God does not force it on us, and He does not select some for salvation and some to be condemned apart from their free will.

The offer is made in the promise of Messiah, whether looking forward to His coming in times past, or looking back on His coming in the world today. God has done all that is necessary for man to be reconciled to Him, but we must accept the offer.

To turn down God’s offer is to remain in one’s sin and to receive just condemnation. To accept it is to find peace, restoration, and eternal life.

I would hope you will choose wisely. Accept what God has done, believe in your heart, and call out to God, professing that Jesus Christ is Lord! He has made access into heaven possible. Thank God!

Closing Verse: “For I do not desire, brethren, that you should be ignorant of this mystery, lest you should be wise in your own opinion, that blindness in part has happened to Israel until the fullness of the Gentiles has come in. 26 And so all Israel will be saved, as it is written:
‘The Deliverer will come out of Zion,
And He will turn away ungodliness from Jacob;
27 For this is My covenant with them,
When I take away their sins.’” Romans 11:25-27

Next Week: Joshua 19:24-31 More exciting than a 100-yard Olympic dasher… (The Inheritance of Asher) (41st Joshua Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It is He who has defeated the enemy and who now offers His people rest. So, follow Him and trust Him and He will do marvelous things for you and through you.

The Inheritance of Issachar

The fourth lot came out to Issachar
For the children of Issachar according to their families it did go
And their territory went to Jezreel
And included Chesulloth, Shunem, Haphraim, Shion
———-and Anaharath also

Rabbith, Kishion, Abez
Remeth, En Gannim, En Haddah, and Beth Pazzez

And the border reached to Tabor, Shahazimah, and Beth Shemesh
Their border ended at the Jordan: sixteen cities
———-with their villages too
This was the inheritance of the tribe of the children of Issachar
According to their families, the cities and their villages
———-they did accrue

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…

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

17 The fourth lot came out to Issachar, for the children of Issachar according to their families. 18 And their territory went to Jezreel, and included Chesulloth, Shunem, 19 Haphraim, Shion, Anaharath, 20 Rabbith, Kishion, Abez, 21 Remeth, En Gannim, En Haddah, and Beth Pazzez. 22 And the border reached to Tabor, Shahazimah, and Beth Shemesh; their border ended at the Jordan: sixteen cities with their villages. 23 This was the inheritance of the tribe of the children of Issachar according to their families, the cities and their villages.

 

 

 

Acts 16:12

Charlie Garrett Acts (Written)

From Neapolis to Philippi.

Sunday, 23 April 2023

and from there to Philippi, which is the foremost city of that part of Macedonia, a colony. And we were staying in that city for some days. Acts 16:12

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, with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

The trip to Macedonia began in the previous verse with the group sailing from Troas to Samothrace and then to Neapolis. They now continue the journey with the words, “and from there to Philippi.” Of this city, Albert Barnes notes –

“The former name of this city was Dathos. It was repaired and adorned by Philip, the father of Alexander the Great, and after him was called Philippi. It was famous for having been the place where several battles were fought during the civil wars of the Romans, and, among others, for the decisive battle between Brutus and Antony. At this place Brutus killed himself. To the church in this place Paul afterward wrote the Epistle which bears its name.”

Concerning the location, Luke next says, “which is the foremost city of that part of Macedonia.” This clause has been called into question by deniers of Luke’s historical accuracy, noting that Amphipolis was the chief city. Due to the unusual construction of the Greek, several possibilities arise. First, Albert Barnes notes the following –

“This whole region had been conquered by the Romans under Paulus Aemilius. By him it was divided into four parts or provinces (Livy). The Syriac version renders it “a city of the first part of Macedonia,” and there is a medal extant which also describes this region by this name. It has been proposed, therefore, to alter the Greek text in accordance with this, since it is known that Amphipolis was made the chief city by Paulus Aemilius. But it may be remarked that, although Amphipolis was the chief city in the time of Paulus Aemilius, it may have happened that in the lapse of 220 years from that time Philippi might have become the most extensive and splendid city. The Greek here may also mean simply that this was the first city to which they arrived in their travels.”

Charles Ellicott adds his thoughts to this, saying –

“…it was not the chief city of any one of the four sub-divisions of the Roman province of Macedonia, that rank being assigned to Amphipolis, Thessalonica, Pella, and Pelagonia. As there is no definite article in the Greek, it is possible that St. Luke simply meant to say it was a chief town of the district, the epithet Prôte ( = first) being often found on the coins of cities which were not capitals. The more probable explanation, however, is that he uses the Greek word translated “part,” in the sense of “border-land,” as in the LXX. of Ezekiel 35:7, Ruth 3:7, and that it was the first city of that frontier district, either as the most important or as being the first to which they came in the route by which they travelled. This was precisely the position of Philippi, which, together with Pella and other towns, had been garrisoned by the Romans as outposts against the neighbouring tribes of Thrace.”

As the Greek is unusually worded, it seems likely that Luke was making a general statement concerning Philippi that it is either the first of their main stops or that it is the main city of a lesser district. As Luke will now turn to describe people, locations, and events in Philippi, the former option seems the most likely. They have arrived in Macedonia, and this is the first main area of their evangelistic efforts.

Of this city, Luke next says, “a colony.” Concerning the Roman idea of a colony, Vincent’s Word Studies provides a highly detailed explanation of what this means –

“The colony was used for three different purposes in the course of Roman history: as a fortified outpost in a conquered country; as a means of providing for the poor of Rome; and as a settlement for veterans who had served their time. It is with the third class, established by Augustus, that we have to do here. The Romans divided mankind into citizens and strangers. An inhabitant of Italy was a citizen; an inhabitant of any other part of the empire was a peregrinus, or stranger. The colonial policy abolished this distinction so far as privileges were concerned. The idea of a colony was, that it was another Rome transferred to the soil of another country. In his establishment of colonies, Augustus, in some instances, expelled the existing inhabitants and founded entirely new towns with his colonists; in others, he merely added his settlers to the existing population of the town then receiving the rank and title of a colony. In some instances a place received these without receiving any new citizens at all. Both classes of citizens were in possession of the same privileges, the principal of which were, exemption from scourging, freedom from arrest, except in extreme cases, and, in all cases, the right of appeal from the magistrate to the emperor. The names of the colonists were still enrolled in one of the Roman tribes. The traveller heard the Latin language and was amenable to the Roman law. The coinage of the city had Latin inscriptions. The affairs of the colony were regulated by their own magistrates, named Duumviri, who took pride in calling themselves by the Roman title of praetors (see on Acts 16:20).”

Luke finishes the thought, saying, “And we were staying in that city for some days.” It is this indeterminate amount of time that Luke will provide various details in the verses ahead.

Life application: For every difficult statement in the Bible, there are an innumerable number of people who have spent their time diligently trying to prove it wrong. In the case of this verse, there are several likely options to dismiss the claims of naysayers. If you hear someone call a part of the Bible into question, don’t just drop your faith and walk away from the Lord.

Rather, spend your time reading other commentaries. If the Bible was not trustworthy, these great men of the past would not have spent so much time defending it. After a short amount of time, it would have been dismissed and forgotten. But the Bible continues to share the message of faith while all the detractors of the past have returned to the dust. They will be forgotten while the Bible will be vindicated as the sure word of God until His coming.

Hold fast to what it says and be assured that your faith is not in vain. It is not a faith based on a dubious word. Instead, it is one grounded on a sure and reliable word. In pursuing the words of Scripture, you are not blindly stepping into the darkness. Rather, you are stepping into God’s revealed light. The path is illuminated, and you shall find your way without getting lost.

Lord God, we thank You for the sure word we possess. And we thank You for those who have gone before us and who have provided us with competent analyses of what Your word says. We can have full confidence in this precious and sacred word. And we do! Thank You for Your word that guides us as we walk this path of life. Amen.