Author: Charlie Garrett

Flag display. West Virginia Capitol.

Friday, 9 February 2024

“in the midst of which some Jews from Asia found me purified in the temple, neither with a mob nor with tumult. Acts 24:18

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 is incomplete without the next verse. For now, a more literal rendering is, “In which they found me purified in the temple, not with a crowd, nor with a tumult. And who, Jews from Asia…” (CG).

In the previous verse, Paul noted that after many years away, he came to bring alms to his nation, and offerings. Now, he says, “In which they found me purified in the temple.” This is a key point concerning his right to be in the temple area that stems from Chapter 21. Upon his arrival, he was exhorted by the elders of the church to pay the expenses of those who had taken a vow. In compliance with that, and going further by joining them in purification, it said –

“Then Paul took the men, and the next day, having been purified with them, entered the temple to announce the expiration of the days of purification, at which time an offering should be made for each one of them.” Acts 21:26

This was something that could easily be validated and which proved he had the right to be in the temple area, and he was obviously there for proper religious purposes. He continues further, saying, “not with a crowd, nor with a tumult.”

It would be improbable that a person who was bringing alms and making sacrifices after an extended absence would suddenly decide to start a tumult. As his words could be proven on those points, his innocence in the matter logically follows.

As for the introductory words to the verse, “in which,” they mean that he was actually in the process of performing his sacrifices. At the very time he was conducting his religious affairs in a purified state, he was interrupted. To support that, he then begins his next thought. His words will continue into the next verse. For now, he begins with, “And who, Jews from Asia…”

These are those mentioned in Chapter 21 –

“Now when the seven days were almost ended, the Jews from Asia, seeing him in the temple, stirred up the whole crowd and laid hands on him, ²⁸ crying out, ‘Men of Israel, help! This is the man who teaches all men everywhere against the people, the law, and this place; and furthermore he also brought Greeks into the temple and has defiled this holy place.’ ²⁹ (For they had previously seen Trophimus the Ephesian with him in the city, whom they supposed that Paul had brought into the temple.)”

It is these Asian Jews who certainly saw him among the Gentiles in the past and who had hounded him all along. When they saw him in Jerusalem, they realized it was a perfect opportunity to cause him grief.

Life application: When people are ideologically at odds with others, it is hard to come to a reconciliation over those differences. It is human nature to not “live and let live.” Muslims, particularly because of the words of the Koran, feel it is a sacred obligation to kill or enslave unbelievers. Those who hold to this are not the extremists but rather the fundamentalists.

They hold their writings as sacred and feel it is their duty to act in this way. Likewise, the Jews, depending on how they interpret Scripture and their later writings, feel that they are God’s chosen people – above and apart from all others. When Paul went among the Gentiles and communed with them, it was taken as a great and blasphemous thing.

His actions were seen as defiling and worthy of death. This is not so much because he associated with Gentiles, something all of the diaspora Jews did to some extent. Rather, it was because he taught that Jesus was the Messiah and that His message accepted Gentiles on an equal footing with Jews. To them, this was intolerable. This totally nullified the “above and apart from all others” attitude that still permeates Jewish society today.

Christians are not expected to have such an idea about themselves. Rather, we are to acknowledge that we are sinners in need of a Messiah who alone can save us. But this is a problem that the world doesn’t understand. Instead, they look at the result, not the process.

In other words, true Christians believe that Jesus is the only way to be saved. This is because Jesus said it, and it is also logically true. As such, the meaning is that only true Christians are saved. This is the result of faith in Christ. It is what the world sees, and they perceive this as a point of arrogance – “How dare you say I am not saved!”

The process, however, is that we first acknowledged that we were sinners and that we understood Jesus could save us. This excludes all arrogance. Rather, it is a point of extreme humility to stand before the Creator and say, “I leave myself totally at your mercy. Without you, I am lost. I trust in Your grace alone to save me.”

If the world more fully understood this, it may relieve the tension to some extent. However, much of the world refuses to simply acknowledge that they are sinners. If they are, they have a need for a Savior. But this would then require them to have the same humility saved believers once demonstrated. As such, this is still a great cause for a feeling of contempt towards Christians.

In understanding this, we can then understand why Christianity is so quickly becoming abhorrent to the people of the world. With each new “freedom” that governments proclaim, there is a new wall put up. If people are free to be homosexuals, then they cannot be “sinners” for their conduct. If people are free to murder their unborn, then they cannot be “sinners” for aborting babies.

As wickedness increases, a hatred of what you stand for will logically increase. Be ready to focus on the process (by grace through faith) of your salvation when talking to others. Some of them may get it. But to focus on the result, I am saved, and you are not, is a point of theology, though true, that we now find is almost completely impossible to state without being hated all the more. Until people see their sin as something God cannot accept, they will never believe that they are in need of a Savior.

Heavenly Father, we, as believers, came to You with empty hands, realizing our fallen state before You. We believe that because of the cross of Jesus Christ, we are saved. Help us to properly and faithfully communicate this truth to the world around us. May we not waffle in our proclamation that it is sin that separates us from You. We are saved because we were first sinners who needed to be saved. Thank You, O God, for Your saving grace that is found in Jesus Christ our Lord. Amen.

WWII Memorial, West Virginia Capitol.

Thursday, 8 February 2024

“Now after many years I came to bring alms and offerings to my nation, Acts 24:17

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).

More literally, the Greek reads, “And through many years, I arrived to bring alms to my nation, and offerings” (CG).

Paul just said to Felix that he always strove to have a conscience without offense toward God and men. In support of both of those thoughts, he next says, “And through many years.”

Rather than saying, “And after many years,” he uses the word “through.” Paul expresses his thoughts as if he is on a journey through time, much of it being separated from Jerusalem and the religious life and offerings that are continuously conducted there.

As for the duration away, it had only been about four or five years at this time. His last visit was in Acts 18:22. His use of many is to be taken in light of the “many years” of verse 10. If he was asked what “many years” was, he could say “four,” and it would then be a note of approval towards the comment he made about Felix’s service. In other words, it would be a way of acknowledging Felix’s service as lengthy and thus well received by his superiors.

Now, to fill those years apart from Israel, he says, “I arrived to bring alms to my nation.” His note concerning the “alms” is otherwise not mentioned in Acts, and yet it appears prominently in his epistles, such as Romans 15:25, 1 Corinthians 16:1-4, and 2 Corinthians 8:1-4. Along with the alms, he adds “and offerings.”

The “offerings” (or sacrifices) were those prescribed by the law when one would come for a feast day celebration and those associated with vows as well. As can be seen, he says the alms are for the nation, but the offerings being set apart in the sentence were for his personal relationship with the Lord. Also, as noted in the NKJV translation, they and other translations lump these together as “alms and offerings to my nation.” However, this is not the intent of Paul’s words.

As for the word “nation,” he uses the term ethnos. It most properly indicates “people joined by practicing similar customs or common culture” (HELPS Word Studies). He uses this word rather than identifying them with a more commonly used word for “people.” It is a hint of courtesy towards Felix by avoiding a term that could be interpreted as a note of superiority over the Gentiles.

Life application: Paul carefully divided his words, as noted above, to indicate two separate acts that have a different purpose. His alms were something he was doing for his nation and people. The offerings were those things that were intended to keep him on a personally sound footing within the religious sphere of life that connected him to the Lord.

Obviously, being in Christ meant that he had immediate access to God through Jesus the Mediator. But for the sake of propriety, he continued conducting his religious life while in the land of Israel as an observant Jew. There is no contradiction here. Today, there are messianic Jews in Israel who observe the Sabbath even though Christ Jesus is their true rest (Hebrews 4:3).

It is culturally appropriate that they conduct themselves in a manner that keeps them in the favor of their nation while also understanding that they are free from all such observances because of Christ. This is not a hypocritical approach to worshipping God. Rather, it is a respectful way of doing so.

If a Pentecostal were to attend a Presbyterian church, it would be wholly inappropriate for him to get up and start yelling in the false gibberish that he yells out when in his own church. If that is how Pentecostals want to conduct their relationship with the Lord, they need to do it in their own church.

Be sure to use tact when you attend services with other Christians or when you are visiting other countries. See what they do first and then conduct yourself accordingly. This is right and proper. We, as Christians, worship in spirit and in truth in our hearts and minds. What we do externally should be courteous and with proper decorum in the particular setting we find ourselves.

O God, there are innumerable ways to worship You while still staying within the boundaries of our faith in Christ. Some like organ music, while some like a band. Some worship on the beach, while others do so in ancient buildings. Wherever we are, may our conduct be appropriate to the setting in which we find ourselves. May our worship be to Your glory and for the mutual benefit of those around us. Amen.

Vietnam war dead. West Virginia Capitol.

Wednesday, 7 February 2024

“This being so, I myself always strive to have a conscience without offense toward God and men. Acts 24:16

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).

More precisely, the text reads, “And in this, I train myself to have an inoffensive conscience toward God and men through all” (CG).

In the last verse, Paul noted his hope in God, affirming his belief in a resurrection of dead, both just and unjust. Because of this, he next says, “And in this, I train myself.”

Here, he uses a word found only this one time in Scripture: askeó. It is a verb signifying to train, practice, or exercise. Despite it being found only here in the New Testament, it was a common medical term of the time. It is another indication of Luke’s authorship. It gives the idea of working raw material to form something. A kindred adjective to this is where our word ascetic comes from. Next, Paul says, “to have an inoffensive conscience.”

The word translated as “inoffensive,” aproskopos, is new. It will be used only three times in Scripture. Here, it is used in a passive sense. This is the same as in Philippians 1:10. However, in 1 Corinthians 10:32, it is used in the active sense. In essence, he attempted to always be blameless in his conduct, looking forward to the hope found in the promises of God.

Because of his hope in God, and because of his firm belief that there would be a resurrection, he endeavored to keep his conscience clear, knowing that a judgment lay ahead for all men. This sentiment, now being expressed by Paul to Felix, is more fully explained in 2 Corinthians 5 –

“Therefore we make it our aim, whether present or absent, to be well pleasing to Him. ¹⁰ For we must all appear before the judgment seat of Christ, that each one may receive the things done in the body, according to what he has done, whether good or bad. ¹¹ Knowing, therefore, the terror of the Lord, we persuade men; but we are well known to God, and I also trust are well known in your consciences.” 2 Corinthians 5:9-11

With that stated, Paul completes this verse, saying, “toward God and men through all.” Paul’s conduct was not just directed toward God. Rather, he conducted his affairs in this way towards his fellow man.

It is true that before his conversion, he likewise lived in this manner, but it was misdirected. He thought he was doing a service to God by destroying Christians. Further, if his actions were correct, they would have been a service to his fellow man by removing the heretics of the world. However, he found that attitude to be faulty when he met Christ.

Therefore, there is a disconnect between his actions and those of his accusers. They did not accept the work of Christ Jesus. They, therefore, remained at enmity to the goals and purposes of God as revealed in Jesus’ life and work.

Life application: Later in 2 Corinthians 5, Paul says –

“Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new. ¹⁸ Now all things are of God, who has reconciled us to Himself through Jesus Christ, and has given us the ministry of reconciliation, ¹⁹ that is, that God was in Christ reconciling the world to Himself, not imputing their trespasses to them, and has committed to us the word of reconciliation.” 2 Corinthians 5:17-19

As this is the state that we are now in because of faith in Christ, we should do our very best to live in accord with it. It is contrary to a holy life in Christ to continue to conduct ourselves in a manner that is at odds with this new life.

This doesn’t mean we cannot associate with those of the world. Paul makes this clear in 1 Corinthians 5. However, when we are engaging the world, it should be in a manner that sets us as examples of a right and proper walk in Christ. If it is our job to share the message of reconciliation, and we are acting as if we were never reconciled, then where is there to go for those we are sharing such a message with?

Think on this and be willing to share the truth that God is holding all people to account for their lives either apart from Christ or our lives in Christ.

Lord God, we have been redeemed through the precious blood of Christ. May we remind ourselves of this and live in a manner that is holy and acceptable to You. May our conduct be appropriate to lead others to understand their need to act likewise. Yes, Lord, may our lives and actions be pleasing to You and glorifying of You. Amen.

Died in defense of the nation. West Virginia Capitol.

Tuesday, 6 February 2024

“I have hope in God, which they themselves also accept, that there will be a resurrection of the dead, both of the just and the unjust. Acts 24:15

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

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

A more literal rendering would be, “Having a hope toward God which they themselves also embrace: a resurrection of dead shall be, both just and unjust” (CG).

Paul, speaking to Felix, had noted in the previous verse that he worships the God of the fathers, believing all things written in the Law and the Prophets. Now, in order to explain that further, he says, “Having a hope toward God.”

This confirms his stand on the authority of Scripture. The belief was that their Scriptures were from God through His chosen prophets and holy men. As this is so, then what the Scriptures said, when believed, demonstrated a hope toward God concerning what Scripture proclaims.

The connection is that if the God of Scripture is who Paul serves, then his hope must be in that God. This hope is the same one that his accusers accepted in part or in whole. Other than the Sadducees, this hope was one “which they themselves also embrace.”

The word here rendered as embrace is prosdechomai. It is translated by some as allow or await. It can also have the meaning of looking for. Thus, it is a hope that is anticipated, even eagerly. Thus, because this is a future hope that is eagerly anticipated, the word embrace suits the meaning well. And what is being embraced is the thought that “a resurrection of dead shall be.”

The word translated as “dead” is not in all manuscripts. In those manuscripts where it is used, there is no article before dead. Because of this, the words seem vague, but Paul is making a distinction between physically dead and living people. Not all dead are, however, dead in the spiritual sense of the word.

This is probably why Paul states the word without the article. The resurrection is a hope that permeates Scripture. From the implicit words of Eve when she named Cain, to the hopes of Job, and to the explicit promises to Isaiah and Daniel of the Old Testament (e.g. Job 19:23-27, Isaiah 26:19, Daniel 12:2).

It is also something that was known to the common people of Israel at that time (John 11:24). However, Felix may or may not have been aware of this. Therefore, Paul gives him an explanation of what his faith consists of. Comprised within that faith is not just that the just shall be raised. Instead, he next says, “both just and unjust.”

This is an all-encompassing explanation of a resurrection of physically dead people. No article was necessary because the words are qualified now by “just and unjust.” This thought from Paul must be taken as a point of evangelism for Felix and a continued defense for himself.

If he were to believe in such a resurrection and there was a distinction between the just and the unjust, then it implies that he must surely be living according to the law that told of the coming resurrection. Only a fool who believed in such a resurrection would willfully be disobedient to the God who promised a different end based on one’s standing before Him.

Life application: The physical, bodily resurrection of Jesus Christ is a central point of theology found in Scripture. His physical body died. It went into the grave. And that same body rose to life again.

This was not a rapture (an exchange of one state for another), a spiritual resurrection, or any other such event. It was also not simply a reward for right living. Instead, it was a necessary outcome for having lived in sinless perfection. Man dies because of sin. He is condemned the moment he comes into existence (see Psalm 51:5 and John 3:18) because he inherits Adam’s sin (Romans 5:12).

The Lord God united with human flesh in the womb of Mary. This is the incarnation of Jesus Christ. Because He did not have a human father to transmit sin to Him, He was conceived in sinless perfection. He was born in that state, and He never sinned in that state. In His death, He could then atone for the sins of the people of the world. The physical, bodily resurrection of Jesus Christ is the proof of this.

To deny the physical, bodily resurrection of Jesus is to deny what God in Christ has done. As this is a part of the gospel (1 Corinthians 15:3, 4), no person who denies the resurrection of Jesus Christ can be saved. It is that simple, and it is that profound. Be sure to tell those who believe someone can be saved in any other way that they are espousing heresy. There is one path to restoration with God and one alone.

To God be the glory for what He has done in and through Christ Jesus!

Heavenly Father, thank You for the sinless perfection of Christ Jesus our Lord. All glory and honor belong to You for what You have done. May we boldly proclaim the truth that He alone is the Way, the Truth, and the Life. Only through Jesus can man be restored to You. Thank You, O God, for Jesus Christ our Lord. Amen.

WWI fallen. West Virginia Capitol.

Monday, 5 February 2024

“But this I confess to you, that according to the Way which they call a sect, so I worship the God of my fathers, believing all things which are written in the Law and in the Prophets. Acts 24:14

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

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

The words are more literally rendered, “And I confess this to you, that according to the Way which they call a sect, so I serve the father’s God, believing all throughout the Law and that has been written in the Prophets” (CG).

In the previous verse, Paul noted that those who stood against him could not prove the things of which they now accused him. As a concession to his position in relation to them, he next says, “And I confess this to you.”

The reason he is doing this is to show the true reason why they have brought charges against him. They have a personal beef against him that has brought about their false charges. Without directly saying it, he is calling into question their integrity and honesty before Felix. With that, he next says, “that according to the Way which they call a sect.”

The word translated as “sect” is the same as was used in 24:5: hairesis. It is etymologically connected to the word heresy that we use today. Therefore, some versions incorrectly translate it as “sect” in verse 5 and then “heresy” here. However, this makes no sense.

Paul explains that what they call a “sect” is what he calls the Way. They should both be translated as sect because the word specifically means “a strong, distinctive opinion” (HELPS Word Studies). To say verse 5 should be “sect” and verse 14 should be “heresy” causes a logical contradiction in thought because Paul now says, “they call.”

If they called it something in verse 5, then all he is doing is repeating what they called it, not stating something new. The word “is used in the NT of individual ‘parties (sects)’ that operated within Judaism. The term stresses the personal aspect of choice – and hence how being a Sadducee (Ac 5:17) was sharply distinguished from being a Pharisee (Ac 15:5; 26:5)” (HELPS Word Studies).

It is this “sect” that he now calls “the Way.” In doing so, he elevates it in a manner of protest against any degradation of the term to something less disrespectful. Instead, the term has been brought to a level of distinction and honor. Understanding this, Paul next says, “so I serve the father’s God.”

The word translated as serve, latreuó, is not the same as in verse 11, proskuneó. Here, unlike the NKJV, it is better translated as serve. Worship is encompassed in this word, but it also carries a further signification than merely worship. It is derived from the word latris, which means a hired servant.

The fact that he was in the temple, serving the God of his fathers, was sufficient proof to show that he was not engaged in heresy, which is the second charge made against him. With that understood, Paul next says, “believing all throughout the Law and that has been written in the Prophets.”

The words are a direct denial of him being the leader of an aberrant sect. By stating that he believed all things in the Law and the Prophets, it is a way of acknowledging that he was no different than any Pharisee.

What is being argued then is a matter of interpretation of the Law and Prophets, not whether they were authoritative or not. He affirms that they are, in fact, authoritative. The question is whether Christ is the fulfillment of them.

As this is so, then Felix would have no ability to even handle this charge, being unschooled in what the Law and Prophets claimed. This would be no different than asking a secular judge to determine whether replacement theology or dispensationalism is correct. Both claim that the Bible is the inspired word of God. How that word is to be properly interpreted is the matter. Having said that, dispensationalism is correct .

Life application: If you want to know if the church has replaced Israel, you need to read your Bible. If you want to know if dispensationalism is correct, you need to read your Bible. If you want to know if God approves of abortion or if divorce is acceptable to Him, the way you will find out is by reading your Bible.

Just because a pastor, preacher, or priest says something is correct, it does not mean it is so. One must go to the source of a matter to find out whether what is said is true or not. It doesn’t matter what the issue is. If someone says that drinking water in Guatemala is safe, until you check it out, you will never know if that is true.

And you can check it out in various ways. You can follow the scientific method and have the water tested. You can test it observationally by going to Guatemala with a friend and having him drink it while you watch. Or you can test it experientially by going there and drinking it yourself.

The scientific method is only as good as the process and materials that are used. What is more, some people may be affected differently than others. The people of Guatemala drink their water all day long and suffer no ill consequences.

Having a friend test it may not work either. Depending on his stomach and other variables, it may not affect him at all. However, if you check out the water for yourself, you will certainly find out whether you should have done so or not. Montezuma’s revenge probably awaits J.

The point is that until you personally check things out, you can never know if what you believe to be true is actually true or not. The Bible will not cause you harm, but it will certainly keep you from it. Therefore, even if you have a pastor you trust to be honest, he may not be well-versed in the Bible. Are you willing to receive incorrect instruction on a matter that could affect your standing when you appear before the Lord?

Rather, read and know your Bible! This is the defense against potential problems that will be far worse than a case of Montezuma’s revenge.

Thank You, O God, for the precious contents You have carefully laid out in Your word. We can know what You expect of us, and we can know what doctrines are sound and which are incorrect. May we be responsible concerning our interactions with You by knowing what You expect of us. Thank You that the word makes this possible. Amen.