Author: Charlie Garrett

From Perga to Antioch of Pisidia.

Sunday, 25 December 2022

But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the Sabbath day and sat down. Acts 13:14

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 previous verse spoke of Paul and those with him going to Perga. At that time John departed from them. Now, it continues, saying, “But when they departed from Perga.”

More literally, it reads, “And they, having passed through from Perga.” In other words, it is speaking of the area that is traversed between Perga and the next location. They left Perga, traveled through the land and “they came to Antioch in Pisidia.” Rather, it should read Antioch of Pisidia. Albert Barnes explains the place and the reason, saying –

“Pisidia was a province of Asia Minor, and was situated north of Pamphylia. Antioch was not in Pisidia, but within the limits of Phrygia; but it belonged to Pisidia, and was called Antioch of Pisidia to distinguish it from Antioch in Syria – Pliny, Nat. Hist., 5, 27; Strabo, 12, p. 577 (Kuinoel; Robinson’s Calmet). The city was built by Seleucus, the founder of the Antioch in Syria, and was called after the name of his father, Antiochus. He is said to have built 16 cities of that name (“Life and Epistles of Paul,” vol. 1, p. 122).”

This area was inland to the north of Pamphylia and Antioch lay at the very northern end of it. Of this area, Cambridge makes an interesting comment –

“Dean Howson (Life and Epistles of St Paul, i. 175) suggests that it was perhaps in this journey that St Paul and his companion were exposed to those ‘perils of robbers’ of which he speaks 2 Corinthians 11:26. Pisidia was a mountainous district rising gradually towards the north, and the quotations given by Dr Howson from Xenophon and Strabo shew that there was a great deal of brigand-like life there even in these times, from which Paul and his company may have been in danger.”

Once they arrived in Antioch, it next notes, “and went into the synagogue.” Again, an aorist participle is used, “and having gone into the synagogue.” Each step is detailed methodically by Luke to give the sense of the journey’s motion for the reader to join in. Once in Antioch and having gone into the synagogue, it next records that it was “on the Sabbath day.”

The words in Greek more precisely state, “on the day of the Sabbaths.” This is what Paul refers to in Colossians 2 when arguing against observing Sabbath days and other things fulfilled through the work of Christ –

“So let no one judge you in food or in drink, or regarding a festival or a new moon or sabbaths, ¹⁷ which are a shadow of things to come, but the substance is of Christ.” Colossians 2:16, 17

It is a way of designating the day as the Sabbath as a recurring Feast of the Lord (see Leviticus 23:2). Now, having arrived at the synagogue and entered it on this feast day, it says they “sat down.” Like going into a church, the people would go in, sit and await the word from the leader of the synagogue or whoever was designated to begin conducting the Sabbath affairs.

Life application: As noted above, Paul clearly argues against the observance of sabbaths in Colossians 2. The entire passage there refers to the work of Christ ending the Law of Moses. The words hinge especially on verse 2:14 when speaking of the abolishment of the law –

“And you, being dead in your trespasses and the uncircumcision of your flesh, He has made alive together with Him, having forgiven you all trespasses, ¹⁴ having wiped out the handwriting of requirements that was against us, which was contrary to us. And He has taken it out of the way, having nailed it to the cross.” Colossians 2:13, 14

The words “having wiped out the requirements” is speaking of the Law of Moses. To wipe out something indicates its removal, like chalk on a chalkboard. To take something out of the way means it was an obstruction that has now been removed. And the metaphor “having nailed it to the cross” specifically speaks of the death of Jesus Christ, the embodiment of the law. In His death, the law is abolished (see also Ephesians 2:15).

The reason for this detail is that people will argue that the word “sabbaths” in Colossians 2:16 is not referring to the weekly Sabbath. This is entirely incorrect. It is, as noted in the commentary above, the plural term used to speak of the fifty-two weekly Sabbaths. The same plural terminology is found in the Old Testament concerning the weekly Sabbath over 100 times.

Exodus 31:31 for example, while speaking of the weekly Sabbaths, refers to them in the plural. The Sabbath is fulfilled in Christ. Hebrews 4:3 says that we rest in Him now. Therefore, a Christian is to not let anyone judge him for not observing a Sabbath Day.

As a point of doctrine: There is no such thing as a Sunday Sabbath. The Sabbath is a Saturday, and only a Saturday. Christian tradition eventually started to claim that worshiping on the Lord’s Day (Sunday) had replaced the Saturday Sabbath. The claim is that this day of worship was now the “Sunday Sabbath.” This is incorrect. There is one Sabbath, and it is a Saturday. It is fulfilled in Christ. He is our Sabbath rest (Hebrews 4:3).As such, don’t allow anyone to pull a fast one on you and steal the prize from you. Rest in Christ, trust in Christ, and stay away from law observance, including the Sabbath day observance.

Lord God, help us to accept Your word as it teaches us its progressively revealed truths. We are free from the law, we are free from the bondage it imposes on us, and we are at liberty in Christ who has accomplished all things for us. Now, help us to be obedient to faithfully follow You through the New Covenant that came at such a high cost. To Your glory, we pray. Amen.

Travels on the missionary trip.

Saturday, 24 December 2022

Now when Paul and his party set sail from Paphos, they came to Perga in Pamphylia; and John, departing from them, returned to Jerusalem. Acts 13:13

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

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

The NKJV is not in accord with the Greek. Instead, the BLB translation will be used –

“And those around Paul, having sailed from Paphos, came to Perga of Pamphylia. But John, having departed from them, returned to Jerusalem.”

The last verse indicated that the proconsul believed the word concerning Jesus. He was astonished at the teaching of the Lord. With that matter now complete, the narrative continues, saying, “And those around Paul.”

This is a new way of referring to those on the missionary journey. Saying “around” is a way of designating a person as the main figure in the narrative. Until now, Barnabas has been mentioned first. Now, Paul begins to take the lead role. Barnabas will be mentioned first again twice in chapter 14, but the overall focus of the events will now be on Paul’s ministry before the Lord. Hence, Luke places Paul first here. As such, the narrative continues with, “having sailed from Paphos.”

This is the location where Sergius Paulus was, as noted in verse 13:6. Having crossed the entire island of Cyprus, they departed from this final city and “came to Perga of Pamphylia.”

This is an area north and a bit west of Paphos on the mainland. Today, it is the area of Antalya, Turkey. Albert Barnes describes the location –

“Pamphylia was a province of Asia Minor, lying over against Cyprus, having Cilicia east, Lycia west, Pisidia north, and the Mediterranean south. Perga was the metropolis of Pamphylia, and was situated, not on the seacoast, but on the river Cestus, at some distance from its mouth. There was on a mountain near it a celebrated temple of Diana.”

There is no record of evangelism in Perga at this time, but they will preach there in chapter 14. For now, and with no reason being given, it next says, “But John, having departed from them, returned to Jerusalem.”

This departure was unexpected and, to Paul, inexcusable. That can be inferred from Acts 15 –

“Now Barnabas was determined to take with them John called Mark. ³⁸ But Paul insisted that they should not take with them the one who had departed from them in Pamphylia, and had not gone with them to the work.” Acts 15:37, 38

As such, it is not as if John had received news of a death and needed to return home. Rather, something caused him to no longer want to be with the company as it traveled. It could be that he missed home, it could be that the pace the others kept up was too much for him, etc.

Looking at the surrounding text, the only things that may provide a clue are:

1) The conversion of Sergius Paulus, a Gentile. John may not have liked this. Adding credence to that would be the changing of Paul’s name from Saul. John is also called Mark and many others had names that accommodated the people of the nations, but Paul’s name was taken directly from his encounter with a Gentile.

2) Paul has taken the central role in the events, at least according to Luke’s record.

If only these events from the text are considered, it would be enough to assume that either John did not like the prospect of evangelizing Gentiles, or he was jealous that Paul had now taken the lead in the party over his own cousin. For one of these reasons, or for some reason that is not elsewhere hinted at, he forsook the company and returned to Jerusalem.

Life application: It is believed that John (Mark) is the same person Paul will later refer to in 1 Timothy 4:11, where he says, “Only Luke is with me. Get Mark and bring him with you, for he is useful to me for ministry.” If this is the same person, it shows that there was eventually a reconciliation between the two.

If, as speculated, John didn’t like the thought of evangelizing Gentiles, he eventually outgrew that. Even if this was not the reason for his departure, it is still a truth that the Jewish believers had to accept. The message of salvation was not limited to them. The scriptural promises of Israel being the head of the nations probably seemed more confusing than ever. How would that come about if the Gentiles were evangelized?

Change can be a difficult thing. It is something that we will often fight against or run away from. But time eventually discloses that despite our protestations, what we initially want may not be what is going to come about. With that understanding, we can then yield to the events and begin to accept them and even participate in them.

Wars decide new borders. Elections decide changes in government. Economic changes determine what companies will flourish and which will flop. We have to accommodate ourselves to these types of things and learn to become productive parts of them. If we don’t, we will simply be harming ourselves. Such events come to pass and there is no point in having a pity party when they do. Change is a part of life that we must accept. And as long as we do so while honoring the Lord with our lives, we will be living responsibly in those new environments.

Heavenly Father, we are often overwhelmed with change and find it hard to process. This is especially so when our lives are negatively affected. Give us wisdom and maturity to accept things that occur, and help us to be productive and prosperous in our new surroundings. Yes, be with us Lord God as we cling to You through such times. Amen.

Sergio believed.

Friday, 23 December 2022

Then the proconsul believed, when he saw what had been done, being astonished at the teaching of the Lord. Acts 13:12

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

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

In the previous verse, a dark mist fell on Elymas and he wasn’t able to lead himself any longer. Now, it will explain the reaction to what occurred. The structure of the NKJV deviates too much from the structure of the Greek. It should more rightly read, “Then the proconsul having seen what had been done, did believe, being astonished at the teaching of the Lord” (CG).

Therefore, we begin with, “Then the proconsul.” This is Sergius Paulus, introduced in verse 13:7. He has been described as an intelligent man. Despite that, he had been led astray into the false doctrine of Elymas. Now that Elymas has been overwhelmed by the power of God, Sergious Paulus’ intelligence can be properly directed. And so, the narrative continues with, “having seen what had been done.”

It is obvious that the differences in opinion about the proper ways of the Lord were argued right in the presence of Sergius Paulus. Hence, the blinding of Elymas demonstrated an immediate eyewitness event to the fact that Elymas was not at all what he claimed to be and that his doctrine was false.

Further, it was verifiable proof that the power of God was to be found in the message of the gospel. As such, Sergius Paulus “did believe.”

The verb is a perfect participle meaning: 1) it is a completed action and 2) its results continue to the present. His faith in the gospel had been settled and he was added to the faith, once and for all time. And this was in conjunction with his “being astonished.”

He had seen the verifiable proof of Paul’s words with his own eyes, and his heart was overwhelmed by it. The word translated as “astonished” is ekpléssó. It is a word signifying to strike out of one’s senses. There is a sense of fear mixed with amazement in the word where one will gape in astonishment. And this astonishment was “at the teaching of the Lord.”

Ellicott notes that the use of the genitive case “is, probably, that of the object, the teaching which had the Lord, i.e., the Lord Jesus, as its main theme.” In other words, Paul was doing his job and he was teaching about the Lord Jesus, meaning the gospel. An obvious exclamation to that would be, “Duh, what else would he be doing!” This is what he was called to do.

Of this account, the Pulpit Commentary says, “We cannot, perhaps, conclude positively from this that Sergius was baptized and became an avowed Christian, though the usual language of the Acts rather leads us to infer it.” From there, they proceed to cite scholars who adamantly argue why he was not converted and cite some that take the opposing view.

The argument is ridiculous. First, it is rather certain, based on the renaming of Saul to Paul at this time, that the name change is based on the events now recorded. He was Saul and from this point on he is Paul. But more, to argue against the conversion of Sergius Paulus is to argue against the words of Paul in his epistles –

First, Paul’s citing of the gospel: “For I delivered to you first of all that which I also received: that Christ died for our sins according to the Scriptures, ⁴ and that He was buried, and that He rose again the third day according to the Scriptures…” 1 Corinthians 15:3, 4

Next, he says what happens when that is believed: “In Him you also trusted, after you heard the word of truth, the gospel of your salvation; in whom also, having believed, you were sealed with the Holy Spirit of promise, ¹⁴ who is the guarantee of our inheritance until the redemption of the purchased possession, to the praise of His glory.”

Luke records that Sergius Paulus believed. He records it in the perfect tense. And this was “at the teaching of the Lord,” meaning the teaching about the Lord. To argue against the salvation of this man is as ridiculous as using beach sand as an additive to a bowl of ice cream. The purpose of the account is to demonstrate that the gospel was presented, it was presented with power, and the one hearing and seeing believed and was saved.

Life application: Sergius Paulus was given a visual demonstration of the power of the Holy Spirit in silencing the opposition of Elymas. This should no longer be expected within the church. The reason for this is obvious. The word concerning what occurred has been recorded. Luke sufficiently explains how the early gospel was communicated and about the signs that accompanied it through the hands of the apostles.

Now that the apostolic age has ended, and with the completion of Scripture, there is no longer a need for such demonstrations of power. As Paul says elsewhere –

“For I am not ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek. ¹⁷ For in it the righteousness of God is revealed from faith to faith; as it is written, ‘The just shall live by faith.’” Romans 1:16, 17

The word of God carries the power of what it records because it is a true, literal, and accurate account of what it details. It calls for faith in what it proclaims. Having sight, such as seeing what happened to Elymas, does not require faith. Jesus’ words to Thomas show this –

“Jesus said to him, ‘Thomas, because you have seen Me, you have believed. Blessed are those who have not seen and yet have believed.’” John 20:29

With Scripture’s completion, we are asked to believe what it proclaims. The Spirit has inspired accounts of Jesus’ miracles as well as the miracles of the apostles. What more do we need? Nothing. What more should we expect? Nothing.

Have faith and believe.

Heavenly Father, thank You for Your precious word. Help us to be reliable in reading it, reliable in attending Bible studies that explain it, and reliable in attending church that glorifies You through the proclaiming of it. What we do reveals where our priorities lie. May our priorities be centered on Your word first and foremost because Your word tells us of Jesus! Amen.

Honoring the pilgrims of the Mayflower.

Thursday, 22 December 2022

“And now, indeed, the hand of the Lord is upon you, and you shall be blind, not seeing the sun for a time.” And immediately a dark mist fell on him, and he went around seeking someone to lead him by the hand. Acts 13:11

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).

Paul, filled with the Holy Spirit, had just verbally come against Elymas. Now, to confirm that his words were those led by the Spirit, he will utter a divine punishment against him. That begins with, “And now, indeed, the hand of the Lord is upon you.”

The meaning is “the chastisement of the Lord.” Saying “The hand of the Lord” is a device known as anthropomorphism. It is ascribing human traits to the divine working of God. In this case, the word epi, or upon, is used. But the meaning of its use is derived from the context. In this case, it means that the Lord is as a foe to him. The word is used in this manner, for example, in Matthew 10:21 –

“Now brother will deliver up brother to death, and a father his child; and children will rise up against parents and cause them to be put to death.”

This thought is expressed in the Old Testament where the hand of the Lord is upon a person for strengthening and power (such as Ezekiel 1:3), or it is against him indicating disaster is upon him (such as in Psalm 81:14). In the case of Elymas, the obvious meaning is that the Lord’s hand was set as a foe against him. And so, he will now be punished. That is indicated in the next words, “and you shall be blind.”

As noted before, the Holy Spirit is speaking through Paul, and the punishment He determines is the same as that which came upon Paul when he was made blind for three days (Acts 9:9). So complete was Elymas’ blindness to be that it next says, “not seeing the sun.”

One can see a similarity to what occurred with Paul. It says in verse 9:3 that light shone around him from heaven. In verse 22:6, it notes that this great light came about noon. The meaning is that the light from heaven was more radiant than the sun itself. In this, the Lord alerted Paul to the error of his ways, blinding him.

Now, the same punishment has come upon Elymas, even if the manner in which it occurred is different. Paul simply spoke out the word to Elymas, but when he did, his words indicate that what occurs is a corrective punishment. This is seen in the continued proclamation, saying, “for a time.”

The meaning and intent of this is that the Lord, even in His judgment, has granted mercy. The punishment will not be permanent, and it is – like that of Paul’s blindness – intended to give Elymas the opportunity to view his conduct in a different manner and in hopes of him changing his mind about the life he has been leading. With that understood, it next says, “And immediately a dark mist fell on him.”

Rather, it is two separate nouns and more correctly reads, “and fell upon him mist and darkness.” The word translated as “mist” is achlus. It signifies a dimness of sight, as if a cataract. It is found in the writings of various classical poets and authors. At times, it is used metaphorically of a mist of the mind. Exactly what came upon Elymas is uncertain, but its effect was total, and it was also immediate, as it says, “and he went around seeking someone to lead him by the hand.”

These words reveal the suddenness and the scope of what occurred. Elymas had sought “to turn the proconsul away from the faith” (13:8). He acted as a guide on the path, leading Sergius Paulus in the direction he determined, but which was contrary to the straight ways of the Lord. Now, God had frustrated his efforts, causing him to be blind and unable to even direct himself. The contrast is stark and ironic.

Life application: Within the Bible itself certain claims about it are made in various ways and at various times. One of the most memorable is from Psalm 119:105 –

“Your word is a lamp to my feet
And a light to my path.”

The sense is that our lives are like a journey. The way we go and the path we are on is confusing and dark. We cannot truly know if we are taking the right way or not without a guide. Parents teach their children, and the children learn from them. Schools educate young minds and form those minds in various ways. But the Bible alone can light up our path of life to reveal where we should place our spiritual feet. The path becomes knowable because of the words of Scripture.

Elymas did not follow the word of the Lord and his walk in life was confused, even if he thought he was walking properly. When the Holy Spirit spoke through Paul, the physical blindness that came upon him was simply a reflection of the spiritual blindness in which he existed. The punishment of the Lord was intended to show him this and bring him to the right path.

Nothing is stated as to whether Elymas came to the truth or not, but he was given the opportunity to hear the word and see its effective power spoken forth by Paul. And we too have such an opportunity. We can see the lives changed by the power of the word. Alcoholics become sober. Brawlers become gentle, kind souls. Adulterers find new love and faithfulness in their marriages.

These things testify to the power of the word. Let us consider it and cherish it all our days. It truly is the light and the lamp that we need to know the proper place where each step we make should be.

Glorious God, we thank You for Your word. It illuminates our path, and it leads us on our trek back to You. May we hold it close in our lives, thinking about it and applying it to our walk every moment. To Your glory, may it be so. Amen.

Vermont capitol staircase.

Wednesday, 21 December 2022

and said, “O full of all deceit and all fraud, you son of the devil, you enemy of all righteousness, will you not cease perverting the straight ways of the Lord? Acts 13:10

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

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

In the previous verse, Paul was preparing to speak to Elymas, looking intently at him. With that, it next says, “and said, “O full of all deceit and all fraud.”

Paul lays into Elymas with heavy words of accusation. Using the word “full” to begin the description is the same way we speak even today. It implies that there is no room for anything except that which a person is full of. In this case, it is first “all deceit.” The word signifies bait. In other words, Elymas used bait to hook his prey and thus deceive. Because of the use of this word, it means that Elymas wasn’t just one who deceives. But more, he is one who intentionally does so. Accompanying that, Paul adds in “all fraud.”

This is a word found only here in Scripture, rhadiourgia. The original sense was “ease in doing.” Therefore, it signifies recklessness because the person is always ready to turn and act, whether it is good or bad. In this case, it is in a highly negative way. Fraudulent intention defined his actions at all times. Because of this, Paul – under inspiration of the Spirit – calls out “you son of the devil.”

There is no article before “devil” in the original. Hence, he is the son of a devil. Remembering that Elymas is also known as Bar-Jesus, it is an ironic pun. Bar-Jesus means “Son of Salvation,” and yet the Spirit, through Paul, makes a complete and ironic contrast to that saying he is the son of a devil. The word diabolos [devil] is defined by HELPS Word Studies as “literally someone who ‘casts through,’ i.e., making charges that bring down (destroy).” Elymas brings destruction instead of salvation. And more, Paul speaks, saying, “you enemy of all righteousness.”

The words are based on the previous descriptions. As Elymas is “full of all deceit and all fraud,” then he can be filled with nothing else. As he is a “son of the devil,” then that is how his character is defined. In other words, in Hebrew thought, the term “son of” defines the nature of a person. In 2 Samuel 12:5, David uses the term, “son of death” to describe someone who has done a despicable thing –

“And the anger of David burneth against the man exceedingly, and he saith unto Nathan, ‘Jehovah liveth, surely a son of death is the man who is doing this” (YLT).

Likewise, Jesus called Judas a “son of perdition” in John 17:12 –

“While I was with them in the world, I kept them in Your name. Those whom You gave Me I have kept; and none of them is lost except the son of perdition, that the Scripture might be fulfilled.”

Using the term “son of” in these cases defines the very nature of the person. Saying that Elymas is a “son of the devil” defines his nature. Today, we would use the term “spawn of a devil,” or “spawn of Satan” to convey the same intent. Or, more specifically, we would say, “Like father, like son.” Because of his completely unholy character, Paul next says, “will you not cease perverting the straight ways of the Lord?”

It is an obvious reference to Isaiah 40 –

“The voice of one crying in the wilderness:
‘Prepare the way of the Lord;
Make straight in the desert
A highway for our God.
⁴ Every valley shall be exalted
And every mountain and hill brought low;
The crooked places shall be made straight
And the rough places smooth;
⁵ The glory of the Lord shall be revealed,
And all flesh shall see it together;
For the mouth of the Lord has spoken.’” Isaiah 40:3-5

John proclaimed the coming Messiah and the straight ways of the Lord. Jesus came and revealed that straight path, but Elymas – by his word – caused those who would seek the Lord’s straight ways to turn from them, as the word diastrephó implies. It signifies to twist or turn thoroughly.

Life application: Remembering that Luke specifically said that Paul was filled with the Holy Spirit, this tells us that the words of Paul were carefully guided by the Spirit. Every one of them was given to describe the object of them (meaning Elymas) adequately and fully.

Today, we have the inspired word of God fully expressed to us in the pages of the Bible. In other words, what is recorded there can be described just as Paul was described – “filled with the Holy Spirit.” As this is so, every word in Scripture is given to tell us exactly what God wants us to see and to know in the areas it refers to. If we want to know what an unrighteous person is like, all we need to do is go to Scripture. If we want to know how the Bible anticipates the coming Messiah, Scripture will tell us.

If you want to know if you are pleasing to God or not, you will find out by going to Scripture. In examining it, we can find out if we are pleasing to God in the matter of salvation. Have we trusted the gospel alone, through faith? If so, then we have pleased God for salvation. From there, we can find out if we are pleasing to God in our salvation. Are we living according to what the epistles tell us in that regard? If so, then we will receive rewards. If not, then we will suffer loss, but we will not lose our salvation (1 Corinthians 3:15).

The Bible is God’s word to us. Let us consider it at all times and apply it to our walk before the Lord all our days.

O, Glorious God, You have breathed out Your word in a way that we can know exactly what to do so that we may be pleasing to You. Give us the wisdom to learn it and live by it all our days. To Your glory, we pray. Amen.