Author: Charlie Garrett

Nifty Rocks, Wisconsin.

Saturday, 20 April 2024

And the next day we landed at Sidon. And Julius treated Paul kindly and gave him liberty to go to his friends and receive care. Acts 27:3

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).

A more literal rendering of the Greek is, “And another day, we brought down at Sidon. And Julius, having treated Paul philanthropically, permitted him, having gone to his friends, to receive care” (CG).

Luke is in the process of describing the ongoing voyage from Caesarea to Rome. He continues that now with, “And another.”

The meaning is “another day.” Luke is highlighting what occurred on this particular day, which was like any other, except upon arrival, there will be friends of Paul at this location. Luke next says, “we brought down at Sidon.”

After this day of sailing, which was about 70 miles, it says they “brought down” at Sidon. The word is katagó. It comes from two other words, kata (down) and ago, (to lead or bring). It gives the idea of bringing the ship down from the deep water of the high seas to the land. It is used in Luke 5:11 concerning the Lake of Gennesaret.

The seas, even in the smaller body of water like the Sea of Galilee, are considered elevated above the shores where they meet the land. At this stop in Sidon, it says, “And Julius, having treated Paul philanthropically.”

The word is found only here in the New Testament, philanthrópós. It literally means in a man-loving way, thus humanely. Vincent’s Word Studies notes the fault in the KJV translation, which says “courteously” rather than kindly – “Courteous, from court, expresses rather polish of manners than real kindness.”

In other words, this wasn’t an act of polished manners on Julius’ part. Instead, it was a true act of humanity. Luke notes it as such with this special word. The regard by Luke for Julius is evident in the term used. The philanthropic way in which he dealt with Paul is next stated. He “permitted him, having gone to his friends, to receive care.”

Julius was under no obligation to allow his charge to be allowed this. In fact, if Paul took off, he would be in serious trouble. It is obvious that this was not the result of an exchange of money or some other such thing. The use of the word philanthrópós excludes such a notion. Rather, Paul probably said, “I have really good friends here.” Julius responded by allowing him to visit them.

Finally, one other unique word is used in these words. It is translated as “care.” It is the noun epimeleia. The Pulpit Commentary notes that it is a word “frequent in Xenophon and other classical writers … It is in very common use among medical writers for the care and attention required by the sick. It is very probable that St. Paul was suffering from his long confinement at Caesarea, and that the [epimeleia] here mentioned has reference to his invalid state. This explains Julius’ humane concern for Paul.”

Life application: Luke is recording details of the interactions between Paul and Julius as they arise. As he continues, he will simply be called “the centurion.” However, Luke has specifically given his name to set the tone for the narrative. He is one who faithfully considered his duties, and yet, he will be seen to truly care for his charge, Paul.

If someone were to detail your interactions with others, how would the record reflect who you are? Are you faithful in doing your daily duties, honestly giving your employer a fair trade for the pay he gives you? If you are responsible for others, would the record show that you had concern for them or were you a jerk towards them?

Even if nobody is detailing your life for a book, the Lord is aware of your treatment of others. This is noted even under the law –

“You shall not oppress a hired servant who is poor and needy, whether one of your brethren or one of the aliens who is in your land within your gates. ¹⁵ Each day you shall give him his wages, and not let the sun go down on it, for he is poor and has set his heart on it; lest he cry out against you to the Lord, and it be sin to you.” Deuteronomy 24:14, 15

What we can infer from this is that the Lord is not only displeased with an uncaring or mean demeanor, but the opposite must be pleasing to Him. Each thing we do, each interaction we are involved in, reveals to the Lord our heart and intentions. Be careful to watch your life and conduct. The Lord surely is doing so.

Lord God, help us in our times of interaction with others. May we be careful to treat them courteously and with respect. It is often the case that we let the trials and troubles of life get in the way of how we deal with others. So, Lord, be with us and keep us from being gruff, unfriendly, uncaring, and so forth. Help us to be good and faithful to those we interact with. Amen.

Looks like evidence of a global flood. Wisconsin.

Friday, 19 April 2024

So, entering a ship of Adramyttium, we put to sea, meaning to sail along the coasts of Asia. Aristarchus, a Macedonian of Thessalonica, was with us. Acts 27:2

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 Greek closely reads, “And having boarded a ship of Adramyttium, intending to sail unto among the regions of Asia, we headed out. Aristarchus, a Macedonian, being with us” (CG).

Chapter 27 began with a note concerning the anticipated departure of Paul, prisoners, and a centurion named Julius to Rome on a ship. That now continues with, “And having boarded a ship of Adramyttium.”

The word translated as “boarded” is epibainó. It is now used for the sixth and last time. It comes from two words meaning “upon” and “step.” Thus, it means “to step upon.” However, for simplicity and clarity, “having boarded” gives the proper sense.

Saying it is a ship of Adramyttium could mean either a ship originally built there or a ship that found its home harbor there. It is probably the latter. The ship was sailing on trade and was now returning to its home port which happened to be a stop on the way to Rome.

Adramyttium was a town on the coast of Mysia, opposite the island of Lesbos. It was on the Roman road which went from Assos and Troas to the cities of Pergamos, Ephesus, and Miletus. At the time, it was apparently a considerably important city.

With that noted, Luke continues the narrative, saying, “intending to sail unto among the regions of Asia, we headed out.” This is referring to the course of the ship as it set out, not the intent of Julius and those with him. Their intent was to get to Rome. However, the ship was a ship of business.

Rome would pay for the passage of Julius and the prisoners, but the ship would follow its own set course. If one were to hitchhike on the highway and a big rig stopped, the driver might say, Climb aboard! I’ll get you to Tupelo, but we’ll be making several out-of-the-way stops as we travel. This is the idea of Luke’s words now.

Later, verse 6 will note the change in ships for the continued journey to Rome. Transferring from one ship to another was common and it was seen in Paul’s earlier travels. This is no different than taking several buses, trains, or planes today in order to get to a final destination.  Understanding this, it next says, “Aristarchus, a Macedonian, being with us.”

Aristarchus is now mentioned again. He had come to Jerusalem with Paul as was seen in Acts 20:4. It can be inferred that he had stayed with Paul, just like Luke did, for the entire time that he was in Caesarea. He is probably going to head back to his home in Thessalonica now, but it is also possible that he wanted to continue on with Paul in all of his travels.

Either way, he will end up in Rome because of what lies ahead. Concerning this guy, there is speculation about his status with Paul at other times. In Colossians 4:10, he is called Paul’s “fellow prisoner.” That seems obvious on the surface, but in Romans 16:7, Paul calls Andronicus and Junia “my countrymen and my fellow prisoners.”

However, Paul wasn’t in prison when he wrote Romans. Further, in Philemon 1:23, 24, he calls Epaphras his “fellow prisoner in Christ Jesus,” but he doesn’t say this about Aristarchus who is also named.

For this reason, there is speculation as to what Paul is referring to, whether it is being a prisoner either at that time or at some other time (as being noted as a badge of honor), or of some other implied meaning in the word “prisoner.”

No matter the intent, Luke is careful to mention Aristarchus as a part of those who traveled with himself, Paul, and any others despite him not being mentioned again in the book of Acts.

Life application: The idea that is being conveyed in the verse is that Rome is the ultimate destination of those heading out. However, they already know that the ship they are on will only go so far. As it goes, there may be stops along the way. Eventually, they will have to find another ship and continue on towards Rome, repeating this until they finally arrive.

For the Christian, we are on a journey. Our ultimate destination is decided, but we cannot get there directly at this time. However, each day that passes and each place we find ourselves brings us that much closer to our place of rest.

Let us suppose that each point along that trip has bearing on the quality of our time in our ultimate destination. If we fritter away our stops along the way, we will reduce the gain we might receive. If we live by faith and act according to that faith at each stop, we will increase the gain that comes to us when we finally arrive.

Is sightseeing really so important at each stop? Is marking out temporary pleasure what we want? Or is what we will receive at our ultimate destination our target with each passing day? Remembering that the good we receive is something that also pleases the Lord. And so, let us use our time and location each moment of our days with our eyes directed to Jesus and our thoughts always considering Him. May it be so, to the glory of God who sent His Son into the world to bring us safely home to Himself.

Lord God, help us to evaluate the time and place we find ourselves from day to day from a heavenly perspective. May we be faithful to do what is right, honoring You, and worthy of reward with each step we take on each new day. Help us to look at this life from a heavenly perspective. May it be so, to Your glory. Amen.

Another capital done.

Thursday, 18 April 2024

And when it was decided that we should sail to Italy, they delivered Paul and some other prisoners to one named Julius, a centurion of the Augustan Regiment. Acts 27:1

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).

Much more literally, the words read, “And when our sailing away to Italy was decided, they delivered both Paul and certain others, prisoners, to a centurion by name Julius, of the Augustan cohort” (CG).

Chapter 26 ended with the words of Agrippa noting that if Paul had not appealed to Caesar, he could have been released. However, he did appeal, and so Chapter 27 begins with, “And when our sailing away to Italy was decided.”

The narrative includes the first-person pronoun “our.” This connects the account all the way back to Acts 21:17. What we can infer is that Luke was probably there with Paul the entire time that he was in Caesarea. He may have even used this time in the compilation of the Gospel of Luke.

As for the travel to Rome, how the decision to sail was made isn’t explained. It could be that it was cheaper, quicker, safer, requiring less manpower, or for some other reason. Probably it was just the common way of delivering prisoners from this area as it was a seaport.

The fact that other prisoners were on board with him lends itself to the thought of traveling by ship. They could be more easily contained than going by land. The word apopleo is used here. It is from a compound word exactly meaning “sail away.” This is the fourth and last time it is seen. All have been in Acts in connection with Paul’s travels. In preparation for this sailing away, it next says, “they delivered both Paul and certain others, prisoners.”

The word translated as “others,” as in “certain others, prisoners,” is heteros. It means “another of a different kind.” In other words, Paul is singled out from the rest. Translating this as “certain other prisoners,” as the NKJV does, fails to provide any distinction. However, in saying “certain others, prisoners,” it helps the mind consider that there is, in fact, a distinction.

The choice of words used by Luke carries a note of his being conducted to Rome for a different reason than the others. His innocence has already been established, but his appeal made his appearance before Caesar a requirement, regardless of his innocence or guilt. Understanding that, it next says, “to a centurion by name Julius, of the Augustan cohort.”

In the Greek, Luke uses four nouns and an adjective – centurion name Julius cohort Augustan. Therefore, a bit of insertion needs to take place for clarity. Julius is introduced here, and he is noted as a centurion of the Augustan Regiment.

There is much dispute as to exactly what this regiment is. The Greek reads, speirēs Sebastēs, or the cohort of Sebastos.  Sebastos means venerated or august. It is a title of the Roman emperors. Thus, secondarily, it signifies Augustan, imperial. Albert Barnes gives his thought on this band, which is as logical and probable as any other view –

“It was a division in the Roman army consisting of from 400 to 600 men. This was called ‘Augustus’ band’ in honor of the Roman emperor Augustus, and was probably distinguished in some way for the care in enlisting or selecting them. The Augustine cohort or band is mentioned by Suetonius in his Life of Nero, …”

Life application: Bible study is something that doesn’t just have to happen on Wednesday night at church. It can happen right in your own home each day as you pull out a commentary and read it along with the passage you are presently reading in the Bible.

As for Acts 27, there are 44 verses in the chapter. Following along for these 44 days with this commentary will provide insights into the contents of the chapter, the original Greek context of various words, the intent of the author, the life of Paul as he heads to Rome – including getting lost at sea in a great storm and getting shipwrecked on an island – and so much more. After that, Chapter 28 is comprised of just 31 more verses.

Be sure to spend the next 74 days with us as we search out the wonderful words of Scripture concerning the adventures of Paul as he shares the gospel to the Gentile world.

Lord God Almighty, what a wonderful gift Your word is. Thank You for the exciting details of people who have gone before, and of stories of times past, that lead us to a better understanding of Your great work of redemption as it is revealed in and through the Person of Jesus Christ our Lord. Yes, Lord, thank You for this precious gift. Amen.

Wisconsin Women’s Memorial. Keeping them barefoot…

Wednesday, 17 April 2024

Then Agrippa said to Festus, “This man might have been set free if he had not appealed to Caesar.” Acts 26:32

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).

In the previous verse, those gathered after the trial had said, “This man is doing nothing deserving of death or chains.” In this verse, it starts, “Then Agrippa said to Festus.”

Festus had asked for advice and an opinion on the matter of Paul. That has now been rendered by Agrippa and it will give Festus the statement he needed to include with Paul’s continued evaluation in the Roman court. The mutually agreed decision was that he was innocent. And more, Agrippa next says, “This man might have been set free if he had not appealed to Caesar.”

Paul was innocent and should be walking free at this very moment. That could not yet happen, however. But at least Festus had something to include in the letter that would accompany Paul’s case as it went to Caesar. He could say exactly what Agrippa had stated, thus excusing Paul’s being sent to Rome as a legal technicality based on the appeal to Caesar.

Obviously, the appeal was the right thing to do for several reasons. The first is that it kept Paul from being released and put back in peril of the Jews. Second, it allowed for this very trial of Chapter 26 to have been held. Third, this will now allow for the continued spreading of the gospel along the way to Rome as well as into the areas of Rome by Paul (as will be seen in the next two chapters). Fourth, the trial before Agrippa brought the issue of Christianity to the forefront of the courts in the land of Israel.

No Jew could come forward and accuse the converts of being a subversive heretical sect in a Roman trial. The precedent has thus far been set and the Christian way of faith has found a legal footing in the courts of Rome. It would likewise be found legal in the final court of Caesar.

Any Caesar who came later, and who persecuted the Christians, would be found to be persecuting an established and already accepted faith within the empire. The work of Paul, by the direction of the Lord, ensured that everything was set to proceed in the most marvelous way for the expansion of the faith which is found in Jesus Christ.

Life application: When we see Christians persecuted for their faith, we might ask where the sense in their persecution rests. How could God allow them (or us!) to be treated so shamefully? Although it is a completely different context in which Jesus was speaking, the words remain true in other contexts as well when He said, “It is the Spirit who gives life; the flesh profits nothing.”

In the end, if we are saved, it may be troubling, painful, terrifying, and so forth to see Christians persecuted and tortured, but what happens to our bodies is actually very temporary and passing. In the end, the Spirit has given true believers life. They will be raised, and they will be given eternal joy in the presence of the Lord.

Paul is one such example, but the record of faithful martyrs for Christ has continued on unabated for two millennia. Those who truly are to be pitied are those whose faith is misdirected in heretical sects and false religions who die for their faith. They are the ones who will be eternally separated from God.

When a true Christian is persecuted, we can know that their troubles will be temporary and, in the end, he will be vindicated by the Lord who watches over those who are His. Let us take heart in this and remember that God has a plan that is being worked out. Paul’s trials are leading to a furtherance of the gospel. Ours, if they come, will serve their own purpose in meeting God’s plans and purposes.

Heavenly Father, may our lives be used to glorify You at all times, even if suffering comes. Help us to keep our thoughts on what is eternal as we pass through this troubled and fallen world. We have a job to do in sharing the gospel and in being a witness to Your presence in our lives. Be with us and sustain us through our days. Amen.