Author: Charlie Garrett

Nice plant urn. Wisconsin Capitol.

Friday, 22 March 2024

“And now I stand and am judged for the hope of the promise made by God to our fathers. Acts 26:6

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 literal rendering of the Greek is, “And now, upon a hope, the [promise] unto the fathers – a promise having been made by God – I have stood, being judged” (CG).

Paul’s previous words to Agrippa were about his conduct before the Lord, having lived according to the strictest sect of Judaism, being a Pharisee. Having said that, he now says that the very hope of the Pharisee is the reason for his present state. He indicates this with the words, “And now, upon a hope.”

Paul says ep elpidi, (upon a hope). It gives the sense of “upon the basis of a hope.” There is no definite article before “hope” in the Greek. It is a noun, not a verb, which will be qualified as he continues. Hence, it is “a hope.” In other words, this was not the only hope the fathers possessed, but it was certainly the key hope. It was the hope called out in Acts 23:6 and which will again be explicitly stated in verse 26:8. It is the hope of the resurrection.

This is a hope that the Pharisees possessed. The Sadducees did not (Acts 23:8), and so it explains why he singled out his life as a Pharisee in his explanation of his past. With that stated, he next explains the hope he is referring to, saying, “the [promise] unto the fathers.”

The Greek anticipates the word promise. Literally, it says “the unto the fathers.” It defines what the hope he is referring to is. It is something given to the fathers. Some texts here include the word “our,” saying “our fathers.” As the hope was originally given to Adam in Genesis 3:15, it would ultimately include everyone in attendance. If Paul is only speaking to the Jews, then it would be referring to only those in that particular line.

The latter, although it is what Paul will more fully explain in the coming verse, seems unlikely for several reasons. First, the hope was – in fact – given to Adam. It was not specifically stated later to Abraham, Isaac, or Jacob. As such, Paul’s words, “our fathers,” would have to then be referring to those who received the law. At that time, the specific promise was given –

“You shall therefore keep My statutes and My judgments, which if a man does, he shall live by them: I am the Lord.” Leviticus 18:5

Secondly, the promise of the resurrection remained a hope for non-Hebrew people even at the time of Job –

“For I know that my Redeemer lives,
And He shall stand at last on the earth;
²⁶ And after my skin is destroyed, this I know,
That in my flesh I shall see God,
²⁷ Whom I shall see for myself,
And my eyes shall behold, and not another.
How my heart yearns within me!” Job 19:25-27

In Job 1 and 2, Job and those with this hope were called “sons of God,” meaning that they were accepted by God because of their faith. A counterargument to this will be stated later. Despite the inclusion of the word “our” in some manuscripts, the thought is understandable enough. As for this hope Paul is referring to, which is based upon the promise, Paul next says it is “a promise having been made by God.”

God spoke of the coming Messiah in Genesis 3. It can be inferred that Adam understood that what he had lost (meaning life) would be restored to him from the naming of his wife Eve. The Hebrew name is Khavah, Life. Adam demonstrated faith in the restoration of life by naming her Eve. With that, God covered them with skins of animals, thus making a picture of what God would do in Christ. Adam accepted the promise as did others after him. Even as late as Job there were people who accepted it.

However, the world eventually forgot the knowledge of the true God to the point where He again intervened in human affairs by calling Moses and giving Israel the law through him. The words of Leviticus 18:5 were a sure promise to the people, “Do this and you will live.” However, the history of Israel showed that nobody could do the things of the law.

Generations came and generations departed in death. Eventually, God spoke through Habakkuk to clarify the matter –

“Behold the proud,
His soul is not upright in him;
But the just shall live by his faith.” Habakkuk 2:4

God was telling Israel that they could not meet the demands of the law. This was, from the very start, evidenced in the fact that they were given the Day of Atonement. It was a day set aside for the forgiveness of sins. Everyone had to observe it, meaning that everyone needed that atonement. And it was a day based solely on faith that God was forgiving them.

Law observance without faith leads to pride. However, faith alone is what brought forgiveness of sin. Paul understood this. And so, the hope was actually more than simply the resurrection. Rather, the hope of the resurrection is ultimately based on the messianic promise of a coming Redeemer. Most people believe they are going to heaven. However, without the coming of the Messiah, that could not happen. Only in the coming of Jesus is the hope truly realized.

Paul knew this and he placed himself completely at the mercy of God in Christ. It is for this promise that he next says, “I have stood, being judged.”

The verb is a perfect participle. He stood being judged, and he continued to stand being judged. He would not waver in his convictions, even after two years in chains. Nor would he ever waiver in them. His hope of the resurrection was based on his faith that Jesus is the resurrection, as He Himself stated. Responding to Martha’s words at the grave of Lazarus, He said –

“I am the resurrection and the life. He who believes in Me, though he may die, he shall live.” John 11:25

Paul stood as an accused man for speaking of this hope. He was being judged for his stand. He would not waiver in his stand, even if it meant death. Where do you stand?

Life application: Earlier, it was noted that a counterargument to who “the fathers” is referring to would be given. Job was cited to show that the resurrection was his hope. However, Paul says this in Ephesians 2 –

“Therefore remember that you, once Gentiles in the flesh—who are called Uncircumcision by what is called the Circumcision made in the flesh by hands— ¹² that at that time you were without Christ, being aliens from the commonwealth of Israel and strangers from the covenants of promise, having no hope and without God in the world. ¹³ But now in Christ Jesus you who once were far off have been brought near by the blood of Christ.” Ephesians 2:11-13

Paul says that the Gentiles were without hope. And this is true. With the introduction of the law, the hope of God in Christ was narrowed down to the Hebrew people. Those outside of it were excluded from the promise.

This was not God being arbitrary and unfair. Rather, the world had sufficiently turned from Him that without His intervention once again into the stream of human existence, there would have been no knowledge of Him left at all. This is evident based on His words to Abraham about the turning of the Amorites in Genesis 15:16.

They were a people group like any other. Eventually, like all peoples, they turned from God so far that they needed to be eliminated. All other countries have followed this pattern. Israel was given grace when they were given the law. That may sound contradictory, but without that happening, they, too, would have faced God’s hand of wrath.

As noted above, the law provides mercy through the Day of Atonement. Thus, even if it is law, it came by God’s grace. The intent of the time of the law was to lead Israel (and, indeed, the whole world) to the understanding of the need for Jesus. Paul explains that in detail in Galatians.

In the next verse, Paul will note that the twelve tribes of the Jews earnestly served God because of this promise. However, that does not mean that the original promise was only given to them. Rather, it is probable that they had simply become the focus of it as it led to the coming Messiah.

Therefore, whether Paul was ultimately referring to Adam and those like him, or only the fathers who received the law, the same truth exists: The just shall live by faith. Adam did, Enoch did, Job did, and Abraham did as well. Such was the case with David and Samson. And such was the case with Paul. The Jews who accused him are excluded from the promise because they failed to seek out God through His provision of Jesus.

Don’t be like them! It is time for you to decide where you will hang your hat. Will you cling to the law and try to make God happy through your own effort, or will you trust in Jesus, who has done it all, so that you can stand justified before God based on faith in Him? Choose wisely.

Lord God, how grateful we are to You for our Lord and Savior, Jesus. We put all our hope, trust, and faith in Him! Hallelujah and Amen.

Another facade at Wisconsin Capitol.

Thursday, 21 March 2024

“They knew me from the first, if they were willing to testify, that according to the strictest sect of our religion I lived a Pharisee. Acts 26:5

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 are more literally rendered, “Knowing me firstly, if they willed to testify, that according to the strictest sect of our religion, I live a Pharisee” (CG).

Paul just referred to his life in Jerusalem, even from his youth, stating that the Jews were aware of it. Now, to explain what he was like, he tells the king, “Knowing me firstly.” The word translated as “firstly” is an adverb signifying “from above.” It refers to a point before, as in the beginning or of old.

We often tend to think of time or events as horizontally occurring, but this view looks at them vertically. Hence, if heaven is above, things started there and came down to where we are now. We still use this terminology at times when we say something like, “We need to accomplish this task, starting from the top down.”

As for Paul’s words, this statement is one that must be true. This is because it could be easily verified by Agrippa. To lie about something like this would only harm his case, which, to this point, had nothing standing against it. It would be foolish in the extreme to make such a claim if it were untrue. Paul is indicating that the Jews were fully aware of his conduct, even from the first “if they willed to testify.”

In these words, there is a strong note in his favor. It is obvious they would not be willing to do so because they knew that their testimony would only bolster his case. But the truth of the matter, according to Paul, is “that according to the strictest sect of our religion, I live a Pharisee.”

The word translated as “strictest” is akribestatos. It is the superlative and most accurate of all. It is only found here in the New Testament, and it is closely associated with the noun akribeia, which is found in Acts 22:3 where Paul said, “I am indeed a Jew, born in Tarsus of Cilicia, but brought up in this city at the feet of Gamaliel, taught according to the strictness of our fathers’ law, and was zealous toward God as you all are today.”

Another word that is introduced into the New Testament is found here as well, thréskeia, or religion. It refers to the reverence or worship of gods. Thus, it speaks of ritual acts, worship, religion, etc. Paul’s religion was Judaism, but he practiced it as a Pharisee.

Albert Barnes notes two pertinent points about this verse:

(1) As he had lived during the early period of his life without crime; as his principles had been settled by the instruction of the most able of their teachers, it was to be presumed that his subsequent life had been of a similar character.
(2) as he, at that period of his life, evinced the utmost zeal for the laws and customs of his country, it was to be presumed that he would not be found opposing or reviling them at any subsequent period. From the strictness and conscientiousness of his past life, he supposed that Agrippa might argue favorably respecting his subsequent conduct. A virtuous and religious course in early life is usually a sure pledge of virtue and integrity in subsequent years.

Life application: Paul made claims about his past conduct and religion in a court trial. If we mentally try to remember that our time after being saved is a period of time that will be judged, because it will be, then we can remind ourselves of the importance of being honest.

It is not uncommon to read or hear about accounts of pastors who have lied about their past achievements, such as being a fighter jet pilot or a Navy SEAL. These are things that can be verified. If they are not true, it is sure to make the news, simply because that is the kind of thing the news loves to focus on.

There are all kinds of other things we may claim that never really happened. Each one of these must be burned away at the judgment seat of Christ. As this is so, why would we want to continue to promote such falsehoods, engage in unholy activities, unjustly treat others, and so forth? This is why it is good to keep reminding ourselves of our position in Christ and what that means.

We all fail in various ways, but we don’t need to habitually do so. Keep your eyes on Jesus and remember His cross. Be willing to walk in a manner that will honor Him and testify faithfully to what He has done.

O God, may our lives and actions be wholly dedicated to You throughout our days. Give us the wisdom to think about what lies ahead when we must stand before You. Help us to be circumspect in our living and focused on what is right and appropriate. To Your glory, we pray. Amen.

Wisconsin Capitol.

Wednesday, 20 March 2024

“My manner of life from my youth, which was spent from the beginning among my own nation at Jerusalem, all the Jews know. Acts 26:4

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, it says, “Therefore, indeed, the manner of my life from youth, having been from the beginning in my nation, in Jerusalem, all the Jews know” (CG).

Paul had just asked for Agrippa to patiently hear him as he gave his defense, knowing that Agrippa was an expert in all customs and questions concerning the Jews. With that having been stated, he next says, “Therefore, indeed, the manner of my life from youth.”

The word translated as “manner of life” is biósis. It is a noun derived from the verb bioó, to live. It is only found here in the New Testament. We use the term “bio” in the same way today: life; biological, biography, etc. In using this word, he then further defines his manner of life with the words “having been from the beginning.”

There are articles in the Greek of this verse that are not normally translated into English. Each word he has spoken so far has been intended to give a more precise statement concerning his upbringing. For example, someone might say, “I was a surfer, a surfer from my youth, even for as long as I can remember.”

This is Paul’s way of establishing the surety of the life he lived in the eyes of Agrippa. Therefore, any changes to this will be all the more remarkable. In other words, when he gets to the explanation of his conversion, it will indicate a sudden, abrupt change in a person who was very focused in one direction his whole life.

Most people would tend to follow the same precise pattern unless there was a marked occurrence that subsequently changed their lives. To further bolster this deeply ingrained image of who he was, he then continues with “in my nation, in Jerusalem.”

He continues making a poignant statement concerning his state, now adding the special location which would only refine that state into who he eventually would become. Once again, it would be like saying, “I was a surfer, a surfer from my youth, even for as long as I can remember. It was in Hawaii, on the North Shore, at Waimea Bay.”

Paul will speak of his life in this early capacity elsewhere, such as in Galatians 1:14 and Philippians 3:5-6. His words to Agrippa are carefully stated to ensure the king is aware of exactly who Paul was as he grew. Thus, the change in him will be all the more remarkable when it is presented. Understanding that, he then finishes the thought with, “all the Jews know.”

It is a confirmatory statement that his words are truthful and can easily be verified. Saying, “all the Jews” doesn’t mean the entire nation of Jews. Instead, it is a phrase limited in its meaning and which refers to the leaders of the nation. Similar terminology is used in Mark 7:3; John 2:20, 3:25, 5:15; etc.; and in 1 Thessalonians 2:14.

Life application: Paul was set on a course of life that was unlikely to change. However, the Lord stepped in and revealed Himself to Paul. From that time on, the direction of his steps was completely different. He made a complete break from his old ways and set his eyes solely on Jesus.

Although we haven’t seen Jesus personally, as believers, we have met Him through His word. If we believe He has saved us, then why would we be any different than Paul in our attitude? Was the change in Paul any different than the change in us? He was lost, and then he was saved. We were lost, and then we were saved.

Do we really need a visual appearance of Jesus to spur us on to do great things? If so, why? What was lacking in our conversion? And if not, are we pursuing Jesus with all of who we are? If not, why are we not doing so?

None of us should say, “My conversion wasn’t that special and so my walk doesn’t need to be so great.” You are an individual, only you received your conversion, and only you can use your personal conversion and your new life for the glory of God. Therefore, use it! Bring God glory with every step you take. Have faith in all you do. And be grateful from moment to moment that you were saved by the precious blood of Jesus.

Lord God, may we be willing to work out our salvation with our eyes fixed and focused on Jesus. Help each one of us to do our utmost with the salvation You have granted us because of Your great love, grace, and tender mercy. May we strive to do great things in return for what You have done for each of us. Amen.

Wisconsin Capitol.

Tuesday, 19 March 2024

“especially because you are expert in all customs and questions which have to do with the Jews. Therefore I beg you to hear me patiently. Acts 26:3

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 Greek reads, “Especially, you being a knower of all the customs of Jews, and also of questions. Therefore, I implore you patiently to hear me” (CG).

Paul had just noted that he was prepared to answer concerning all of the things that the Jews had accused him of. Now, he gives a reason why this was so, saying, “Especially, you being a knower of all the customs of Jews.”

The word translated as “knower” is gnóstés. It is a noun used only here in the New Testament. It is derived from the verb ginóskó, to know or perceive. Paul understood that Agrippa was perfectly familiar with the aspects of the law and of the traditions which were built upon the law. This is summed up in the word translated as “customs,” which signifies the habits, institutes, rites, and so forth.

Paul found this pleasing because he was not talking to an uninformed audience as had been the case for the past two years. Rather, he finally had someone who could more fully grasp what he was doing, and he could convey this knowledge to the governor accordingly.

If nothing else, he could validate to the governor that what he was up to was not contrary to these customs. Further, he continues with, “and also of questions.”

The “questions” would be those areas that were subject to debate, just as Christians have. This is especially true in the matters by which the Pharisees and the Sadducees were divided. In this, Paul will speak not only as one who was a Pharisee with a hope but as a converted believer who possessed the surety of that hope.

As this was so, he would be careful to detail what he believed, why he believed it, why it was a rational point of debate, etc. As this may take time to fully express, he continues further with, “Therefore, I implore you patiently to hear me.”

Here is another word found only once in Scripture, makrothumós. It is a compound word derived from makros, of long duration or length, and thumos, an outburst of passion or wrath. As such, it is Paul’s way of petitioning for Agrippa to not blow up at him quickly, but to be patient and longsuffering as he detailed his journey of faith in Christ.

Therefore, he is asking for Agrippa’s patient ear, something he would get neither from his foes who opposed him nor from a non-Jew who would be wholly uninterested in such matters. The latter will be perfectly evident from Festus’s response to Paul’s discourse in Acts 26:24.

Life application: If one understands his audience, it is a great help to prepare words in advance for communicating what must be said. If you are preaching to a familiar crowd, you don’t need to explain yourself or what your intent is. However, you may still have to explain at some point during your talk the details of something more complicated that they may not have heard of before.

If you are talking to a crowd wholly unfamiliar with your subject matter, it may be best to start with a simple illustration concerning what you will be speaking of, building upon that so that your audience doesn’t get lost.

Obviously, if you are speaking to children, you need to talk on a level that they can grasp. This basic level of instruction may also be needed for politicians, especially those on the left, as well.

Whatever the state of the audience, being familiar with it and accommodating to their level of understanding is a key ticket to having them grasp what is being conveyed. Paul is taking advantage of this approach by speaking to Agrippa on a level that he is able to understand.

Whether Agrippa agrees with his viewpoint or not, at least Paul will be able to convey what he believes, why he believes it, and how his actions have been in accord with the customs and laws of his people and of Roman society. We, too, should speak in such a manner to ensure our thoughts are being properly conveyed to those we address.

Lord God, the world has an incredible number of languages. Within those language groups are more divisions of thought, such as customs, laws, rites, rituals, etc. Unless we can properly relate to those people, how can we adequately communicate the gospel to them? Lord God, we pray for our missionaries who are in so many places around the world, asking that You give them wisdom and ability to effectively do their jobs through rightly understanding their target audiences. Thank You, O God. Amen.

Wisconsin Capitol Facade.

Monday, 18 March 2024

“I think myself happy, King Agrippa, because today I shall answer for myself before you concerning all the things of which I am accused by the Jews, Acts 26:2

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 NKJV reverses the order of the words, thus confusing the flow of thought. A literal translation would be, “Concerning all which I am accused by Jews, King Agrippa, I have deemed myself blessed before you, being about to defend myself today” (CG).

In the previous verse, Paul was given the right to speak to the gathered council. From there, he stretched out his hand to do so. With that, he begins his words, saying, “Concerning all which I am accused by Jews, King Agrippa.”

There is no article before “Jews.” He makes an overall statement about any Jew who has come forth to make an accusation against him, and any others who might find fault in him at any point in time.

His words indicate that he is not an enemy of his own people in any way, shape or form. This is especially pertinent because Agrippa is a Jew. Paul’s people have united against him, but their stand has no merit. Having said that, he continues his opening address, saying, “I have deemed myself blessed before you.”

His words demonstrate a cheerfulness that ran through him, as if a man who knew that this trial had no bearing on his final destiny. Instead, it was merely a way-station on the way to his desired evangelism in Rome. And even that was only a small portion of the race he was running on his way back to Christ who had appeared to Him on the road to Damascus.

All of this brought about a sense of joy that he could convey in his words to Agrippa. He was prepared to convey his thoughts to those he stood before, but especially Agrippa. With that stated, he next tells why he felt so blessed. He says this came about because he was “being about to defend myself today.”

A defense is exactly what he would be giving. Both in verse 1 and 2, the word apologeomai is used. It is His apologetic discourse which concerned the charges mentioned in Acts 24:5, 6, and which he had already answered on several occasions. In fact, the term apologeomai was used in Acts 24:10 when he first defended himself before Felix two years earlier.

His speech now will carry the same general substance that it did when he stood on the stairs in Jerusalem in Acts 22, but there will be less of a defense concerning apostasy and it will be more directed to his commission as an apostle and the divine assistance he received along the way.

Life application: To this day, Paul is maligned by his own people. The stain of being some type of heretic has been multiplied throughout the millennia so that, like Jesus, he is considered an absolute pariah to those who refer to him and his writings.

But, surprisingly, there are those who claim they follow Jesus and yet they reject Paul and his writings. What this means is that they are following “another Jesus” (2 Corinthians 11:4), and they have believed a different, meaning a false, gospel (Galatians 1:6-8). Adherents to this type of doctrine pick which books of the Bible they will adhere to or even which parts of books (such as Acts) they will accept.

They have, in their own deluded thinking, become the arbiters of God’s word. This is a sad place to be. But it is actually not as uncommon as it might seem. Their ideas are extreme and obviously false, but the same is true with any teaching that ignores even a single prescriptive precept.

For example, the pastoral epistles are clear and explicit about who can be a pastor or deacon and who is excluded. And yet, those prescriptive precepts are ignored by innumerable denominations and churches. Is that stand really any different than that of those who reject any of Paul’s writings? It may be less extreme, but it is still a pick and choose methodology that is harmful to the church.

Once any part of Scripture is taken out of its proper context we begin to fall into error. Let us be people who carefully consider context. Once the context is understood, we must then willingly be obedient to the precepts set forth within that context. In this, we will be people whose doctrine and adherence to that doctrine is fully pleasing to God.

Glorious Lord God, may we carefully and meticulously consider Your word as we read and study it. From there, may we apply its precepts to our lives in the manner which You have determined for us. May we rest in the grace of our Lord and Savior, never assuming that we can do better than He did by reinserting the law which He alone fulfilled and annulled. To Your glory, we pray. Amen.