Author: Charlie Garrett

Acts 18:25

Charlie Garrett Acts (Written)

A

An old military friend from our time in Japan.

Wednesday, 19 July 2023

This man had been instructed in the way of the Lord; and being fervent in spirit, he spoke and taught accurately the things of the Lord, though he knew only the baptism of John. Acts 18:25

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 previous verse introduced Apollos, noting that he was an eloquent man and mighty in the Scriptures and that he had come to Ephesus. Luke next records, “This man had been instructed in the way of the Lord.”

The verb being imperfect gives the sense of “He was being instructed.” He didn’t just get instructed at a certain point, but his instruction was ongoing in nature. He continued pursuing the knowledge of “the way of the Lord.”

These words are both technical and descriptive. The faith was called “the Way” at this time (Acts 9:2, for example). At the same time, it is technical in the sense that he understood the doctrine of the Lord. Today someone might say, the “religion” of Christ in a comparable sense. Therefore, he knew both what Jesus taught and he knew what was taught concerning the Lord. Next, it says of him, “and being fervent in spirit.”

The word translated as “fervent” is zeó. It is an onomatopoeia. It describes the sound of boiling water. It means to bubble over because it is hot enough to boil. Figuratively, it means showing great zeal or being keenly passionate, as if one is boiling with great interest or desire. It is found only here and in Romans 12:11.

The words “in spirit” surely refer to his spirit, not the Holy Spirit. He was zealous for his doctrine and instruction. The words “spoke” and “teach” are in the imperfect tense and should be rendered as “speaking” and “teaching.” He continuously did these things. One can imagine Apollos simply exuded with his love of telling others about the Lord and explaining the wonderful things He has done. Therefore, it next says that “he spoke and taught accurately the things of the Lord.”

The Greek word translated as “accurately,” akribós, is described by HELPS Word Studies, saying, “This root (akrib-) refers to gaining exact information with the highest level of accuracy (‘exactness’) and is acquired by probing investigation to provide a comprehensive circumspect (precise) view in strict adherence to the facts.”

What this means is that his instruction and his knowledge of the Scriptures had led him to know and understand that Jesus is, in fact, the Christ. And so, this is what he proclaimed. His deficiency in the faith that will next be described was a result of a lack of instruction on doctrinal matters, but not a lack of understanding who Christ is and what role He filled. Why is this important? Why is this being relayed to us? The answer is seen in the final words of the verse, saying, “though he knew only the baptism of John.”

The implication is that Apollos was, at this time, a saved Jew. He was a believer. Because this is so it reveals an important truth. Even though he was saved, he only knew of John’s baptism. Therefore, it is sure evidence against those heretics who say that water baptism is a necessary condition for salvation, thus adding works to the simple gospel of Jesus Christ.

Rather, water baptism is an issue of obedience and right doctrine. This is what is being conveyed, and it is fully supported by verse 27 as well as what will occur in Chapter 19. Despite being a descriptive passage, the internal clues about the faith of Apollos still help us to more accurately understand Paul’s prescriptive words in the epistles.

Life application: The simple (and only gospel) is belief in the finished work of Jesus Christ. He died for our sins. He was buried. He rose again. This was in accord with Scripture and it is what we need to know in order to be saved. If we believe that He has done these things, God will accept our faith and impute to us the righteousness of Christ.

Salvation and proper doctrine do not necessarily go hand in hand, except proper doctrine on how to be saved. But for other matters, such as the rapture or how to properly conduct oneself in life as a Christian, one must learn those things. However, they have no bearing on the matter of getting saved or remaining saved.

Water baptism is an external sign of the inward change that has taken place in us. And yet, it is a command of the Lord. As such, to not receive water baptism is disobedience to His command. Thus, to refuse to be water baptized when it is clearly known that Jesus stated to do so will result in a loss of rewards, but it will not affect one’s salvation. Get these things right, be saved through belief, and then be baptized as an open profession that you are a saved believer and follower of Jesus.

Lord God, thank You for what You have done in the giving of Jesus. May we be obedient to the faith we profess and adhere to the word that has been given to us after we are saved. Help us to pursue proper doctrine all our days. May You be glorified as we do. Amen.

 

 

 

 

 

 

 

 

 

 

 

Acts 18:24

Charlie Garrett Acts (Written)

114,000 miles. Still running ok.

Tuesday, 18 July 2023

Now a certain Jew named Apollos, born at Alexandria, an eloquent man and mighty in the Scriptures, came to Ephesus. Acts 18:24

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, 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 now form an insert into the narrative to introduce a new figure into the Bible. While Paul is going through the areas of Galatia and Phrygia, the figure is introduced so that when he meets with Paul, their two accounts will properly align. Understanding this, it now says, “Now a certain Jew named Apollos.”

The name Apollos is derived from the pagan deity Apollon, meaning the sun god. It is from the same source as Apollonia which is a place in Macedonia noted in Acts 17:1. The name Apollos may be a shortened form of a longer Greek name, such as Apollonius or Apollodorus.

This person will be noted twice in Acts, six times in 1 Corinthians, and then once in Titus. Outside of these verses, nothing more is known of him. He is next noted as having been “born at Alexandria.” Of this location, Jamieson-Fausset-Brown says –

“…the celebrated city of Egypt on the southeastern shore of the Mediterranean, called after its founder, Alexander the Great. Nowhere was there such a fusion of Greek, Jewish, and Oriental peculiarities, and an intelligent Jew educated in that city could hardly fail to manifest all these elements in his mental character.”

This evaluation then explains the next words, saying he was “an eloquent man.” The word in Greek is logios. It signifies being gifted with learning. It also speaks of one with excellent oratory skills. Vincent’s Word Studies explains further –

“The word is used in Greek literature in several senses. As λόγος [logos] means either reason or speech, so this derivative may signify either one who has thought much, and has much to say, or one who can say it well. Hence it is used: 1. Of one skilled in history. Herodotus, for example, says that the Heliopolitans are the most learned in history (λογιώτατοι) of all the Egyptians. 2. Of an eloquent person. An epithet of Hermes or Mercury, as the god of speech and eloquence. 3. Of a learned person generally. …the scripture-learning of Apollos is specified in the words mighty in the scriptures, and his superior eloquence appears to have been the reason why some of the Corinthians preferred him to Paul.”

The comment about Apollo being preferred by some in Corinth is found in Paul’s first epistle to them where the church was divided in who was the best example to follow. Because of his eloquence, it is assumed that some in the church preferred following Apollos. Not only did he possess the ability to eloquently convey his thoughts, but it also notes of him as, “and mighty in the Scriptures.”

Rather, the Greek contains a present participle, saying, “being mighty in the Scriptures.” In other words, he had a deep knowledge of the Jewish Scriptures. Of this, Albert Barnes rightly says, “The foundation was thus laid for future usefulness in the Christian church.”

This is the purpose of introducing him at this point. When someone will soon play a prominent role in the ongoing narrative, he or she is often introduced in advance. Then, at the right time, that person is brought directly into the ongoing narrative. Suddenly introducing Apollos as Luke has done means that this will be the case with him in the verses ahead. For now, it notes of him that he “came to Ephesus.”

Earlier in the chapter, it noted that Paul indicated that he would return to Ephesus –

“When they asked him to stay a longer time with them, he did not consent, 21 but took leave of them, saying, ‘I must by all means keep this coming feast in Jerusalem; but I will return again to you, God willing.’ And he sailed from Ephesus.” Acts 18:20, 21

From there, the account hurriedly rushed through Paul’s trip. At this point, he has left Antioch and is in the region of Galatia and Phrygia. At the same time, Apollos is introduced and he is at Ephesus, the place Paul committed to returning to. Without looking forward, one can be reasonably assured that these two will meet up in Ephesus. What type of meeting is unknown. Maybe they will be rivals, fighting over points of doctrine. Maybe they will become close friends as Paul and Timothy have done. But it is reasonably assured that the two will be brought into the same account in the narrative in the not-too-distant future.

Life application: One of the biggest mistakes made by people looking for a church, or of churches in the selection of the pastors, is that they look, first and foremost, for a person who is a skilled orator. There is nothing wrong with good oratory skills. But they can also be a source of great encouragement or stirring of the soul by those who hear well-spoken sermons.

Another similar mistake occurs when people look first and foremost for a pastor who is incredibly intelligent and articulates his thoughts in a remarkably logical and methodical way. There is nothing wrong with this approach either. Some people or congregations are so well developed in their thinking that having this type of presentation really edifies them.

However, the problem with such selections is derived from the thought “first and foremost.” All of the oratory skills in the world are wholly useless to a church if they are not properly aligned with Scripture. Likewise, being extremely well versed in the Greek language or in the structure of literature means diddly if evaluations of such things are torn out of their proper context.

What should be the first and foremost consideration is, “How well does this person know, understand, and care about Scripture?” Without this considered, nothing else really matters. To be properly and excitingly orated into heresy can only lead to sadness. To be presented with meticulous analyses of Scripture that are not based on what is contextually proper will only lead to faulty conclusions and aberrant doctrine.

If a person does not know Scripture well and if his understanding of it is not orthodox, he shouldn’t be given two seconds of your time. Don’t look at externals! How he is dressed, what he looks like, where he went to school, what type of degree he possesses, etc., are all not to be thought of as primary considerations. Understanding of, and adherence to, sound doctrine should be looked for before anything else.

Remember this and don’t get caught up in fallacious thinking. Innumerable people have been swept up into cults and aberrant sects because they failed this first and primary consideration.

Glorious Lord God, please direct us to leaders who are mighty in Scripture and who handle it properly. We have our part in the selection of our leaders, so help us to be well-versed in Your word as well. Fill us with the strong desire to be fully aware of what Your word is conveying before we select those who we will appoint over us. If they are sound in such things, only then should we consider their other qualities. Keep us on the straight path in this matter. Amen.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Acts 18:23

Charlie Garrett Acts (Written)

From Antioch to the regions of Galatia and Phrygia

Monday, 17 July 2023

After he had spent some time there, he departed and went over the region of Galatia and Phrygia in order, strengthening all the disciples. Acts 18:23

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

The verse more precisely reads, “And having stayed some time, he departed, passing through successively the Galatian region and Phrygia, strengthening all the disciples” (CG).

Paul’s journey had taken him to Caesarea, up to the church, and then down to Antioch. With that remembered, it now says, “And having stayed some time.” Without giving any further specifics, only guesswork can be made as to how long he remained in Antioch. However, if it was an extended period, Luke’s normal way of describing it would be something like “many days.” Therefore, the time spent in Antioch was probably not very long. With that, it next says that “he departed.”

This now begins Paul’s third and final missionary journey beginning as the first two from Antioch. From there, Luke immediately records that he was “passing through successively the Galatian region and Phrygia.” These were areas already visited by him as is recorded in Acts 16:6. There it said –

“Now when they had gone through Phrygia and the region of Galatia, they were forbidden by the Holy Spirit to preach the word in Asia.”

Galatia is mentioned first this time because it is the region that he would travel through first if traveling by land from Antioch. As he traveled through these areas, it says that he was “strengthening all the disciples.”

This was a necessary thing to do. The book of Galatians shows the utter dysfunction that occurred at one point after Paul had left them, falling into the trap of the Judaizers. Hence, it was right that he would stop at the churches and ensure they were being faithful to the Lord, holding fast to His grace. It is a main point of Paul’s writings and it was surely the main point of discussion at each church he visited.

At the same time, he would have instructed them concerning not falling into the trap of license. Just because the believers were not under law, they were not to take advantage of their freedom and engage in the lusts of the flesh. Because of his love for all of the churches, one can imagine Paul repeating the same admonition to each church that he will speak to those in Ephesus as recorded later in Acts concerning this matter –

“For I know this, that after my departure savage wolves will come in among you, not sparing the flock. 30 Also from among yourselves men will rise up, speaking perverse things, to draw away the disciples after themselves. 31 Therefore watch, and remember that for three years I did not cease to warn everyone night and day with tears.” Acts 20:29-31

Paul was adamant that works of the law were excluded before God as a means of pleasing Him. And yet, he was just as adamant that the churches were to remain pure, holy, and free from works of the flesh.

Life application: Of the contents of Paul’s travel on this journey, which will arrive at Ephesus in Acts 19:1, the Pulpit Commentary says –

“St. Paul went straight from Antioch to Galatia, passing through the Cilician Gates and by Mazaca, or Caesarea, as it was called by Tiberius Caesar, in Cappadocia, and not visiting the Churches of Lycaonia. He proceeded from Galatia through Phrygia to Ephesus. The distance from Antioch to Tarsus was one hundred and forty-one miles, from whence to Tavium in Galatia was two hundred and seventy-one miles, making the whole distance from Antioch to Tavium in Galatia four hundred and twelve miles, or about a three weeks’ journey including rest on the sabbath days. From Galatia to Ephesus would be between six hundred and seven hundred miles. The entire journey would thus be considerably more than a thousand miles, a journey of forty days exclusive of all stoppages. Six months probably must have elapsed between his departure from Antioch and his arrival at Ephesus.”

Depending on how long he stayed with each church, the duration may have been even longer. It is unknown if he had a horse, if he traveled in a wagon, or if he walked. Regardless of how he went, the distance was long and would have been exhausting each day, but he pressed on because of his love for the gospel and his desire to share it with others.

How about your time with the Lord? Are you too busy to give Him time each day to be in His presence reading His word? Are you remembering Him as you take your meals, receive the daily abundance of His open hand of grace, or interact with others? Is the beauty of a sunrise sufficient for you to thank Him for what you have beheld?

Remember the Lord in all you do. Don’t pack Him away for an hour or two on Sunday morning but be with Him in your heart and soul all day every day. With every joyous moment, or in every testing or trial, allow your mind to include Him in what is happening. Live a life of faith by being faithfully aware of His presence at all times.

Glorious God, You are with us whether we acknowledge it or not. You know every moment of our existence and it is up to us to either include You in our thoughts or exclude You from them as You see our lives unfold. Help us to remember Your presence and to live in accord with it at all times. May we be people of faith who are always faithful to You. Amen.

 

 

Joshua 22:21-29 (The Lord God of gods, Part II)

Charlie Garrett Joshua (Written)

Artwork by Douglas Kallerson.

Joshua 22:21-29

The Lord God of gods, Part II

Our passage today will anticipate Christ. If it didn’t, it would be out of line with any other passage we have looked at from Joshua. We’ll see hints of this as we go along, but when we get to the end of the chapter, we will see what the overall typology is telling us.

However, there are also lessons concerning our own lives. The verses here speak to us about the importance of communication, reconciliation, and unity within Israel. Since we are a part of the commonwealth of Israel, the same should be true for the body of Christ.

As we saw in the last passage, when the western tribes of Israel heard about the altar, they assumed that the eastern tribes were rebelling against God by setting up a false altar. They gathered an army to prepare for war against their fellow Israelites.

But before rushing into battle, they sent a delegation led by Phinehas the priest, to investigate. After lodging their complaint against the eastern tribes, here we will see how those tribes explain building the altar.

Text Verse: “So then, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath; 20 for the wrath of man does not produce the righteousness of God.” James 1:19, 20

The tribes that gathered at Shiloh in preparation for war were restrained, allowing things to play out with the delegation. The eastern tribes were slow to speak, allowing the delegation to state its complaint before responding. In the passage today, the western tribes will be swift to hear.

Nothing is recorded concerning them speaking while those from east of the Jordan are allowed to finish with their response.

We can learn from this. I know I can. I find it hard to keep from interrupting when I disagree with someone. If you don’t already know this, ask any member of my family or anyone I do mission work with each week. I’m not the patient “listen and be silent” sort. Hat’s off to you if you are.

As for this passage in Joshua, the entire episode between the tribes could have been avoided if the western tribes had simply communicated their intentions. At the same time, they probably never imagined that the actions they were taking would get the other tribes in such a huff, so the blame can only go so far. Sending the delegation was the right thing to do.

As you read the Bible, think about things like this. There is an endless stream of lessons we can derive from just thinking about the circumstances of whatever passage we read. Above all, however, think about how the passage is pointing to Jesus.

God selected these words for more than just a quick life application about keeping quiet while others talk. He selected them because they are relevant to the greater plan of redemption laid out in the Bible. This is certain.

Such great things as this 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. A Border Between Us and You (verses 21-25)

In the Joshua 22:10-20 sermon, Phinehas and ten rulers from each tribe of Israel that settled in Canaan came to the eastern tribes and questioned them concerning the altar they had built. They reminded those tribes east of the Jordan about the matter of Peor, the trespass of Achan, and the tragedy those events brought upon Israel. Now, those of the eastern tribes will respond concerning their actions…

21 Then the children of Reuben, the children of Gad, and half the tribe of Manasseh answered

If you remember, the structure of the passage was provided concerning the use of the word shevet or mateh being used to translate the word “tribe.” Also, we saw a list of times the definite article was used before mentioning the half-tribe of Manasseh.

In this case, the word is shevet, the political aspect of the tribe. Also, there is an article before Manasseh –half tribe the Manasseh. Thus, there is a sense of separation being conveyed by these people in their response to the accusations…

21 (con’t) and said to the heads of the divisions of Israel:

Rather than said, it reads, spoke: vaydaberu eth rashe alpe Yisrael – “and spoke to heads thousands Israel.” Their words are a statement without any participation from their audience. It will be a declaration of innocence. Further, their words are especially highlighted in Scripture because they are a key part of the special literary device that is found in this passage…

22 “The Lord God of gods, the Lord God of gods,

The words form the center of the chiasm. They are not complicated and yet they are widely translated: El Elohim Yehovah El Elohim Yehovah. A few examples –

The God of gods — Jehovah, the God of gods – Jehovah (YLT)
The Lord the most mighty God, the Lord the most mighty God (DR)
The Mighty One, God, Jehovah, the Mighty One, God, Jehovah (ASV)
The LORD is the greatest God! (CEV)
God, God, the LORD, God, God, the LORD (JPS Tanakh)

El means God, coming from ayil, a ram. That comes from ul, the body, but by implication “to be strong.” Thus, it signifies might or strength. Elohim is a majestic plural of El that refers to God while indicating a fulness within Him. It can also be a plural, gods, when referring to other gods. The Tetragrammaton, YHVH (יהוה), is the divine name – Yehovah.

As it is two standard nouns followed by a proper noun, and as it is probably referring only to the true God, not other gods in relation to Him, I think the sense is – God! Even God – Yehovah! The repetition is given as a strong emphatic proclamation.

The first use of each word helps explain the magnificence of the title. El was first seen in Genesis 14:18 –

“Then Melchizedek king of Salem brought out bread and wine; he was the priest of God [el] Most High. 19 And he blessed him and said:
‘Blessed be Abram of God [el] Most High,
Possessor of heaven and earth;
20 And blessed be God [el] Most High,
Who has delivered your enemies into your hand.’” Genesis 14:18-20

He is the God of strength and power who can deliver one from all enemies because He possesses all power and authority in heaven and on earth. It is a claim made by Jesus in Matthew 28:18, “All authority has been given to Me in heaven and on earth.” To have all authority is to possess what that authority extends over.

Next, Elohim, was first seen in the first sentence of the Bible –

“In the beginning God [elohim] created the heavens and the earth.” Genesis 1:1

He is the Creator God who is before all things and by whom all things exist and thus also subsist. These are qualities ascribed to Jesus by the apostles –

“In the beginning was the Word, and the Word was with God, and the Word was God.” John 1:1

“And *he* is before all, and all things subsist together by him.” Colossians 1:17 (Darby)

The divine name of God, YHVH (יהוה), or Yehovah, was first seen in Genesis 2 –

“This is the history of the heavens and the earth when they were created, in the day that the Lord [YHVH] God made the earth and the heavens, 5 before any plant of the field was in the earth and before any herb of the field had grown. For the Lord [YHVH] God had not caused it to rain on the earth, and there was no man to till the ground; 6 but a mist went up from the earth and watered the whole face of the ground.
7 And the Lord [YHVH] God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being.” Genesis 2:4-7

Among countless other aspects indicated by this name, He is the personal God who interacts with His creation, who shaped man in His image, and who possesses the breath of life within Himself. Numerous verses of the New Testament convey to us that this is Jesus. John sums it up nicely –

“That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, concerning the Word of life— 2 the life was manifested, and we have seen, and bear witness, and declare to you that eternal life which was with the Father and was manifested to us.” 1 John 1:1, 2

It is to this majestic God that the eastern tribes appeal, saying…

22 (con’t) He knows, and let Israel itself know—

The highly emphatic nature of the words continues here: hu yodea v’Yisrael hu yeda – “HE knows, and Israel – HE shall know.” They are making the strongest defense utterable concerning the matter at hand. The Lord is already aware of their intentions concerning the matter, and Israel will realize (the verb is imperfect) it as well.

From there, they call for proper discernment on the matter at hand because an action is required by their accusers…

22 (con’t) if it is in rebellion, or if in treachery against the Lord,

They take the words of their accusers and restate them, thus highlighting the gravity of the matter: im b’mered v’im b’maal b’Yehovah – “if in rebellion and if in transgression in Yehovah.”

These words form the main clause of the conditional statement. In them, their accusers had used the verb forms of the words rebel and transgress several times in their address. Those of the eastern tribes now use the noun form, stating that if they are found to be in the state of rebellion or transgression, they should not be delivered.

Having come with the highly emphatic and solemn pronouncement of the titles and name of God, nothing could be more convicting or acquitting. Either there is absolute guilt or there is absolute innocence in what they have done.

22 (con’t) do not save us this day.

al toshienu ha’yom ha’zeh – “not do save us the day, the this.” The words are parenthetical to elicit the highest degree of consideration by their accusers. And more, they continue with the challenge to exercise discernment, saying…

23 If we have built ourselves an altar to turn from following the Lord,

More precisely, “to build to us altar to turn from after Yehovah.” It is a part of the conditional statement. If we have built this altar for a purpose that will mean departing from following after the Lord, we should not be saved. Also…

23 (con’t) or if to offer on it burnt offerings or grain offerings,

It says, “and if to ascend on it burnt-offering and present-offering,” These words define how they could turn from following the Lord.

The offerings were to be made by the priests at the sanctuary currently located in Shiloh. This is said in direct response to the accusation against them in verse 16, “in that you have built for yourselves an altar, that you might rebel this day against the Lord?”

The olah, or burnt offerings, are those that are wholly burnt up to the Lord. The minkhah, or present-offerings, are normally bloodless and voluntary. They are gifts presented, such as grain offerings. Also…

23 (con’t) or if to offer peace offerings on it,

More precisely, “and if to make on it sacrifices-peace.” The shelamim or peace offerings are a sacrifice for fellowship between two parties where both partake of the sacrifice. As such, some is given to the priest as the Lord’s portion and some is returned to the offeror as his portion.

If this is not the Lord’s altar for offerings, then it is, by default, an acknowledgment of other gods and that these various sacrifices and offerings are being offered to them for appeasement, petitioning, and fellowship. This could not be allowed to stand. Further, the men of the eastern tribes acknowledge that if this was their intent…

23 (con’t) let the Lord Himself require an account.

The words are emphatic: Yehovah hu yebaqesh – “Yehovah – HE will seek.” The meaning is that the Lord Himself would intervene and require an accounting for their apostasy. They know this, and so it would be the epitome of stupidity to do what they have been accused of.

When laid out as the thought is presented, the sense is clear –

Protasis: If it is in rebellion, or if in treachery against the Lord:

Emphatic parenthesis: (do not save us this day!)

Protasis continued: …if we have built ourselves an altar to turn from following the Lord, or if to offer on it burnt offerings or grain offerings, or if to offer peace offerings on it…

Apodosis: …let the Lord Himself require an account.

On the other hand…

24 But in fact we have done it for fear, for a reason, saying,

Rather, “And if not, from anxiety from word we have done this, saying.” In other words, if the Lord doesn’t find anything wrong in their intentions, then there must be another reason that they have built the altar. The very thing that brought them to build the altar is just the opposite of what they have been accused of.

In this, a new word, deagah, is introduced. It is a noun signifying the state of anxiety. As for what would cause this state of anxiety, they explain that with their next words…

24 (con’t) ‘In time to come your descendants may speak to our descendants, saying, “What have you to do with the Lord God of Israel?

Literally: “Tomorrow may speak your sons to our sons saying, ‘What to you and to Yehovah, God of Israel?’” The meaning is that at some point in the indefinite future, maybe even tomorrow itself, the ten tribes in Canaan will say to the eastern tribes, “What relationship exists between you and the Lord, the God of Israel?”

It is as if the eastern tribes are not really a part of those who have fellowship with the Lord. As such, they are outsiders and do not deserve the benefits of partaking in the covenant promises. Their thoughts are not without validity. This is seen in their continued explanation…

25 For the Lord has made the Jordan a border between you and us, you children of Reuben and children of Gad.

It is of note that the half-tribe of Manasseh is excluded from their words. Like much of the discourse so far, the wording is very precise. It reads, “And border gave Yehovah between us and between you, sons Reuben and sons Gad – the Jordan.”

The state of anxiety is that at some point in time, those in Canaan will say, “If you were really a part of us, you would be living on this side of the Jordan. Therefore, the Lord Himself has divided us, separating you from us. Therefore…”

25 (con’t) You have no part in the Lord.”

ein lakhem kheleq b’Yehovah – “Naught to you portion in Yehovah.” The border that exists between the tribes is evidence that those tribes were purposefully separated from the Lord.

This then is the purpose for having built the altar on the west side of the Jordan. If the Jordan was supposedly a border that excluded them from a portion in the Lord, then why is their altar built on the western side, above the Jordan? The claim was made within Canaan proper and the altar testifies to it.

Without that, the claim would stand…

25 (con’t) So your descendants would make our descendants cease fearing the Lord.’

v’hishbitu benekhem eth banenu l’bilti yero eth Yehovah – “And caused your sons our sons to cease fearing Yehovah.” The idea being expressed is that of fellowshipping, worshiping, and all other interactions – both internal and external – in relation to the Lord.

The division of the land is noted explicitly in the books of Moses. However, those in Canaan could make the argument that the worship of the Lord is reserved for them alone. In Numbers 34, it says –

“Then the Lord spoke to Moses, saying, 2 ‘Command the children of Israel, and say to them: “When you come into the land of Canaan, this is the land that shall fall to you as an inheritance—the land of Canaan to its boundaries. … This shall be your land with its surrounding boundaries.”’” Numbers 34:1, 2 & 12

Within those verses the borders were carefully defined. After that, it then said –

“Then Moses commanded the children of Israel, saying: ‘This is the land which you shall inherit by lot, which the Lord has commanded to give to the nine tribes and to the half-tribe. 14 For the tribe of the children of Reuben according to the house of their fathers, and the tribe of the children of Gad according to the house of their fathers, have received their inheritance; and the half-tribe of Manasseh has received its inheritance. 15 The two tribes and the half-tribe have received their inheritance on this side of the Jordan, across from Jericho eastward, toward the sunrise.’” Numbers 34:13-15

Therefore, using, or rather, misusing the words of Moses, the western tribes could unjustly say that the eastern tribes were excluded from the inheritance of the Lord…

How could we turn away
From following the Lord Jesus?
It is He who our sin debt did pay
Such a marvelous thing He has done for us

And how could another turn us back
And tell us we have no part in Him?
That would be the worst kind of attack
Such a thought is dark and grim

He is our God, and to Him, we shall cling
Forever and ever it shall be so
Jesus Christ our Lord and King
No other god shall we ever know

II. You Have No Part in the Lord (verses 26-29)

26 Therefore we said, ‘Let us now prepare to build ourselves an altar,

The word translated as “now” has less to do with time as it does to suggest something. We may say, “Now, look here.” We aren’t saying, “Look here at this time.” Rather, it is an interjection, “Hey, look here.” That is the sense of what is being said.

The wording, as before, continues to be very detailed, “And we say, ‘Make, pray, to us to build the altar.’” By using the definite article, it is then set in contrast to verse 23 –

“to build to us altar to turn from after Yehovah.”
“to us to build the altar.”

They are not building “an altar” for ritual purposes to turn from following the Lord. Rather, they have a particular purpose for it that excludes such a notion. Thus, they are building “the altar…”

26 (con’t) not for burnt offering nor for sacrifice,

lo l’olah v’lo l’zavakh – “not to burnt-offering and not to sacrifice.” The whole burnt offering would be for appeasement and the sacrifice would be for atonement, fellowship, etc. The altar is not intended for such things as this. Rather, they explain, saying…

27 but that it may be a witness

It is emphatic: ki ed hu – “for witness IT.” This is why it is called “the altar.” It has a specific purpose that has nothing to do with “an altar” that would replace the altar of the Lord. Rather, it is to be a witness…

27 (con’t) between you and us and our generations after us,

It is much more precise: “between us, and between you, and between our generations after us.” The altar stands between each principal entity as a witness…

27 (con’t) that we may perform the service of the Lord before Him

la’avod eth avodath Yehovah l’phanav – “to serve service Yehovah to His face.” The meaning is that they fully intend to serve the Lord at the location where the tabernacle is located, not where this altar is located. The altar stood only as a witness to this fact. As for serving before the Lord at the tabernacle, that was to be…

27 (con’t) with our burnt offerings, with our sacrifices, and with our peace offerings;

Instead, it reads: “in our burnt offerings, and in our sacrifices, and in our peace offerings.” Rather than the previous verse where the purpose of the altar was explained, this is a listing of the things that the people offer on the altar.

It is in the presentation of these things that they would perform the service of the Lord. To ensure that they would never be deprived of this right, they built the altar so…

27 (con’t) that your descendants may not say to our descendants in time to come, “You have no part in the Lord.”’

This now fully explains the state of anxiety that prompted them to build the altar in the first place. At some future point (lit: tomorrow), they may be kept from their portion in the Lord. They had considered this as a possibility, they had pondered how they could ensure this would never be the case, and thus they built the altar as a witness to keep it from ever being considered…

28 Therefore we said that it will be, when they say this to us or to our generations in time to come,

Rather than “or,” it says “and.” In other words, they are assuming that this is something that will happen quickly. They will be considered as being excluded from the portion of the Lord and it will become the customary way of dealing with them: “And we say, and it will become, for they say unto us, and unto our generations tomorrow…”

28 (con’t) that we may say, ‘Here is the replica of the altar of the Lord which our fathers made,

The words leave out any definite articles: “And we said, ‘See, replica altar Yehovah which made our fathers.’” There is one altar of the Lord and this is a replica of it. As it is on the western side of the Jordan, it was built to witness to those within Canaan that those east of the Jordan worshiped the Lord just as they did.

As Yehovah’s altar could not have been replicated in such an exacting manner if they hadn’t seen it, then this was clear evidence that they had always been followers of the Lord, they were entitled to fellowship at the Lord’s altar, and they were to participate in full communion with those of Israel west of the Jordan.

And to ensure that its purpose was perfectly understood, they once again repeat the same sentiment already stated in various ways…

28 (con’t) though not for burnt offerings nor for sacrifices; but it is a witness between you and us.’

It is an exacting repetition of the words of verses 26 and 27. The words are singular and there is an emphatic pronouncement: “not to burnt offering and not to sacrifice; for witness IT between us and between you.”

Being a repetition, the entire thought provides its own extra emphasis. They are innocent of the charges against them and they adamantly repudiate them while also explaining what the purpose of the altar is. With that, they continue their protestations, saying…

29 Far be it from us that we should rebel against the Lord,

The words are a denial of rebellion and are a direct part of the chiasm: khalilah lanu mimenu limrod Yehovah – “Profane thing to us from rebelling in Yehovah.” The idea itself is utterly repugnant to them. It would be something that was defiling in and of itself and it would be a mark of rebellion against the Lord. That is then further explained with the words…

29 (con’t) and turn from following the Lord this day,

The logical progression of rebellion is that one will first turn away in thought and then in reality. Their consciences are clear because their thoughts were pure in regard to this matter. They are adamant that their intention was not…

29 (con’t) to build an altar for burnt offerings, for grain offerings, or for sacrifices,

Again, the words are singular, offering and sacrifice. It is a description of the purpose of the altar, not a list of the things that will be offered on it. Thus, it is an acknowledgment that there is one valid altar on which those things can be accomplished, their replica is not that altar. That is expressly stated with their next words…

*29 (fin) besides the altar of the Lord our God which is before His tabernacle.”

milbad mizbakh Yehovah elohenu asher liphne mishkano – “beside altar Yehovah our God which to face His tabernacle.” The meaning of their words is clear. There is one altar to the Lord. No other is acceptable and they acknowledge this.

Their replica was solely for the purpose of proving, and thus maintaining, their rights if they were ever questioned by those who lived on the western side of the Jordan.

Remembering that the altar was a typological representation of Jesus, as were all of the sacrifices and offerings made upon it, the symbolism is clear. These tribes have acknowledged that there is one way, and one way alone, to be right with God and that is through faith in Jesus Christ.

He is the true Altar, He is the ultimate fulfillment of the burnt offering, the gifts presented, the sacrifices, and everything associated with each of these things. God is showing us in real historical events what He expects of us.

There were innumerable events that happened within the history of Israel that were just as important to the general population as what we are seeing in Joshua 22. But God only chose events that would explain to us what He wants us to see in regard to Jesus.

We cannot build our own path back to God. We cannot obtain any other suitable sacrifice for atonement. No other offering except Christ, or one done in Christ, can be considered a pleasing aroma to God. There is no fellowship with God except as it is connected with faith in Jesus.

These things are to be taken as axiomatic because this is how the Bible has revealed them to us. To God, everything concerning our relationship with Him is nothing but Jesus and it is Jesus plus nothing. Everything that happens between God and us occurs only because of Jesus.

We have to remember this. The eastern tribes of Israel only had the law, but that law, in its entirety, points to Jesus. In acknowledging the precepts of the law, they were implicitly but expressly anticipating Jesus. This is why God has placed this account into His word.

There are only five verses left in the account and we will finish them up next week. One never knows though, there may be five more sermons before we finish things up. You’ll just have to wait and see J. Until then, remember these words about Jesus.

He and He alone is to be considered our Altar of Meeting before God. Any other representation of Him is to be for our identification with Him. For example, a cross is an identification with the Lord, a reminder of what He has done. It should never be considered as a source of power or of idolatry.

The same is true with a building where the church meets. That is not the church. It is simply a place to gather and remind us that we are the church. Unfortunately, we get these things out of whack and what should serve a lesser purpose begins to take our attention away, coopting what should be our greater focus.

So, let us fix our eyes on Jesus as we continue down life’s path. If we do that, things sure will go better for us. And let us be ever grateful to God for His goodness to us in sending Jesus to direct that path all our days. Yes, let us thank God for Jesus.

Closing Verse: “Therefore the king asked advice, made two calves of gold, and said to the people, ‘It is too much for you to go up to Jerusalem. Here are your gods, O Israel, which brought you up from the land of Egypt!’ 29 And he set up one in Bethel, and the other he put in Dan. 30 Now this thing became a sin, for the people went to worship before the one as far as Dan.” 1 Kings 12:28-30

Next Week: Joshua 22:30-34 He is the one that every true believer applauds, as sure as can be… (The Lord God of Gods, Part III) (53rd 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 Lord God of Gods, Part II

Then the children of Reuben, the children of Gad, and half the tribe
———-of Manasseh
Answered and said to the heads of the divisions of Israel
“The LORD God of gods, the LORD God of gods
He knows, and let Israel itself know as we now tell

“If it is in rebellion, or if in treachery against the LORD
Do not save us this day
If we have built ourselves an altar to turn from following
———-the LORD
Or if to offer on it burnt offerings or grain offerings, acting
———-in that way

“Or if to offer peace offerings on it
Let the LORD Himself require an account
But in fact we have done it for fear, for a reason, saying
Please let us now our thoughts recount

‘In time to come your descendants may speak
To our descendants, saying
“What have you to do with the LORD God of Israel?”
If such they are relaying

“For the LORD has made the Jordan a border between you and us
You children of Reuben and children of Gad
You have no part in the LORD
So your descendants would make our descendants cease fearing
———-the LORD. That would be really bad

“Therefore we said, ‘Let us now prepare to build ourselves an altar
Not for burnt offering nor for sacrifice
But that it may be a witness between you and us
And our generations after us, this was our advice

“That we may perform the service of the LORD before Him
With our burnt offerings, with our sacrifices, and with our
———-peace offerings too
That your descendants may not say to our descendants
———-in time to come
‘You have no part in the LORD, beat it now… shoo!’

“Therefore we said that it will be
When they say this to us or to our generations in time to come
That we may say, ‘Here is the replica of the altar of the LORD
Which our fathers made; stop acting dumb’

“Though not for burnt offerings nor for sacrifices is it
But it is a witness between you and us, so we admit

“Far be it from us that we should rebel against the LORD
And turn from following the LORD this day
To build an altar for burnt offerings, for grain offerings
———-or for sacrifices
Besides the altar of the LORD our God which is before
———-His tabernacle. No way!

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…

 

 

 

 

 

 

 

 

 

 

21 Then the children of Reuben, the children of Gad, and half the tribe of Manasseh answered and said to the heads of the divisions of Israel: 22 “The Lord God of gods, the Lord God of gods, He knows, and let Israel itself know—if it is in rebellion, or if in treachery against the Lord, do not save us this day. 23 If we have built ourselves an altar to turn from following the Lord, or if to offer on it burnt offerings or grain offerings, or if to offer peace offerings on it, let the Lord Himself require an account. 24 But in fact we have done it for fear, for a reason, saying, ‘In time to come your descendants may speak to our descendants, saying, “What have you to do with the Lord God of Israel? 25 For the Lord has made the Jordan a border between you and us, you children of Reuben and children of Gad. You have no part in the Lord.” So your descendants would make our descendants cease fearing the Lord.’ 26 Therefore we said, ‘Let us now prepare to build ourselves an altar, not for burnt offering nor for sacrifice, 27 but that it may be a witness between you and us and our generations after us, that we may perform the service of the Lord before Him with our burnt offerings, with our sacrifices, and with our peace offerings; that your descendants may not say to our descendants in time to come, “You have no part in the Lord.” ’ 28 Therefore we said that it will be, when they say this to us or to our generations in time to come, that we may say, ‘Here is the replica of the altar of the Lord which our fathers made, though not for burnt offerings nor for sacrifices; but it is a witness between you and us.’ 29 Far be it from us that we should rebel against the Lord, and turn from following the Lord this day, to build an altar for burnt offerings, for grain offerings, or for sacrifices, besides the altar of the Lord our God which is before His tabernacle.”

 

 

Acts 18:22

Charlie Garrett Acts (Written)

Ephesus to Caesarea to Jerusalem to Antioch.

Sunday, 16 July 2023

And when he had landed at Caesarea, and gone up and greeted the church, he went down to Antioch. Acts 18:22

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

Luke uses participles to keep the motion rolling along. The verse more accurately reads, “And having landed at Caesarea, having gone up and having greeted the church, he went down to Antioch” (CG).

In the previous verse, Paul took leave of those in Ephesus, noting that he needed to keep the coming feast in Jerusalem. He did, however, commit to returning if it was the Lord’s will. With that, it now says, “And having landed at Caesarea.”

Probably to show the hurried nature of Paul’s travels, Luke skips all of the interim stops that would have been made as the ship traveled the long distance from Ephesus to Caesarea. He will continue to convey almost nothing about what Paul does for what would be an extended period of time, brushing over many major events in just two verses.

Upon arriving at Caesarea, he would probably have visited friends there, maybe including Philip the Evangelist who will be introduced in Acts 21. Or it might be that he secured passage to Jerusalem and went right there. As it next says, “having gone up and having greeted the church.”

All of his time in Jerusalem is summed up in five Greek words. Even the name of the city is left out of Luke’s narrative. And yet, there would have been a considerable number of things he did, including spending a week enjoying the feast he had mentioned in the previous verse to those in the synagogue in Ephesus. Likewise, he had family in Jerusalem that he surely would have visited. Also, during that time, there surely would have been long periods of telling all that had happened in his previous years of travel. Despite that, Luke next records that after this, “he went down to Antioch.”

Some scholars believe this is the time when the events of Galatians 2:11-14 occur. As noted in the commentary on Acts 15:35, that is unlikely. Rather, Paul would have received his welcome and then he would have surely spent a great deal of time repeating all that he had been up to over the past three years, just as he would have done in Jerusalem. Despite this, these words are all that is recorded concerning the trip to the church that sent him forth with Silas some three years earlier (Acts 15:40).

Life application: The amazing brevity of Luke’s words now is instructive. God is revealing to us things that are pertinent to our spiritual lives. Despite the considerable time involved in the trip from Ephesus to Jerusalem and then on to Antioch, nothing that occurred was relevant to the redemptive narrative that is found in the pages of Scripture.

This may have been Luke’s way of expressing Paul’s desire to get back onto the mission field, but it is ultimately information that was inspired by the Holy Spirit. In just a few verses, Paul will again be in Ephesus, and the narrative of his time there will slow down to a crawl as minute details of events are brought forth by Luke.

Pay heed to these things as you read Scripture. We are being given just what God feels we need to understand the history of the church and the unfolding of His plan of the ages for His people. At this point in the narrative, God is moving away from having His attention on Israel, Jerusalem, and the Jewish people and onto the Gentile areas of the world.

The next time Paul is in Jerusalem, Luke will spend a great deal of time explaining the events that take place. And yet, those details will confirm this movement from Jew to Gentile and from Jerusalem and Israel to the nations beyond. Contemplate such things and know that we are being given valuable insights into the very mind and heart of God.

Heavenly Father, Your word is an incredible journey through the history of mankind as it reveals how we are being brought back to a close and intimate relationship with You once again. May we carefully and methodically consider each detail of this precious treasure all of our days. Thank You for this wonderful word! Amen.