Author: Charlie Garrett

Joshua 18:11-28 (The Inheritance of Benjamin)

Charlie Garrett Joshua (Written)

Artwork by Doug Kallerson.

Joshua 18:11-28
The Inheritance of Benjamin

The tribes that have received their inheritance west of the Jordan so far are located either south of Jerusalem, meaning the land of Judah with Jerusalem as its northern border, or land given to Joseph’s sons Ephraim and Manasseh whose southern border is somewhat farther north.

This leaves an area of land not yet granted to the tribes of Israel between them. It goes from the Jordan River to the Mediterranean Sea.

It is implied that this land will be granted based on the lots. However, not all of it will go to one tribe. Rather, it will be divided into two separate parcels. The first half of this land will be allotted in the verses today to Benjamin.

There is a lot of history that will come out of this tribe as the pages of Scripture unfold. Their location pretty much ensured that this would be the case. The story of the life Benjamin, Jacob’s twelfth and final son, began in Genesis 35 –

“Then they journeyed from Bethel. And when there was but a little distance to go to Ephrath, Rachel labored in childbirth, and she had hard labor. 17 Now it came to pass, when she was in hard labor, that the midwife said to her, “Do not fear; you will have this son also.” 18 And so it was, as her soul was departing (for she died), that she called his name Ben-Oni; but his father called him Benjamin. 19 So Rachel died and was buried on the way to Ephrath (that is, Bethlehem). 20 And Jacob set a pillar on her grave, which is the pillar of Rachel’s grave to this day.” Genesis 35:16-20

Those few verses are filled with hints of the coming Christ. As is seen in them, Benjamin’s mother, Jacob’s beloved Rachel, died in childbirth. As she was dying, she named him Ben Oni, Son of Suffering. However, Jacob called him Benjamin, Son of the Right Hand.

Text Verse: “Then He said to them, ‘O foolish ones, and slow of heart to believe in all that the prophets have spoken! 26 Ought not the Christ to have suffered these things and to enter into His glory?’ 27 And beginning at Moses and all the Prophets, He expounded to them in all the Scriptures the things concerning Himself.” Luke 24:25-27

For those who are paying attention, it is obvious that Jesus is revealed in the words of Genesis 35. The story of the birth of Benjamin anticipated the state of Christ’s coming – first to suffer and then to enter His glory. Luke’s gospel records that beginning with Moses, Jesus explained how all of the Old Testament prophesied of Him.

For all we know, He could have started with that very passage. “I just told you that Christ was to suffer and then enter His glory. See, it is written of Me right in the story of the birth of Benjamin.” It’s just speculation, but Jesus could have started with any of an innumerable number of verses and told what was coming.

Maybe along the way as they walked, He could have continued with Benjamin. “Do you know that the very borders of the tribes tell the story of My coming? Just look at the borders of Benjamin.” From there, He could explain what you will review today.

God has woven the story of Jesus Christ so intricately into His word, that without studying the word from that lens, almost everything of value is missing. There are great moral and historical truths that can be pulled out of the word, but even those things would be unnecessary apart from the coming of Jesus.

Ultimately, it makes no difference where Benjamin is situated if Jesus never came. Likewise, any moral lesson in Scripture is actually pointless without Jesus.

We can be as moral or as godless in living our lives as we want, and it makes no ultimate difference without Him. If our final end is to return to the grave and perish, then let us eat and drink, for tomorrow we die. Without Jesus, we might as well use up our lives in the most hedonistic and self-serving way possible.

But we don’t even need to think that way, do we? Christ came, and He showed us a far more glorious and eternal path to walk. In learning about the borders of Benjamin, we will learn about the Person of Jesus Christ and what He means to us.

Get ready, great things 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. The Borders of Benjamin (verses 11-20)

With the instructions of Joshua 18:1-10 to survey and divide the remaining land among the final seven tribes complete, those verses ended with, “Then Joshua cast lots for them in Shiloh before the Lord, and there Joshua divided the land to the children of Israel according to their divisions” (Joshua 18:10).

From that point, the narrative continues with the designation of the first lot…

11 Now the lot of the tribe of the children of Benjamin came up according to their families,

Benjamin was the twelfth son of Jacob and the second son born to his beloved Rachel. As for the wording here, it has not been seen before: va’yaal goral mateh bene Binyamin – “And ascended lot tribe sons Benjamin.” In the casting of the lots for land division, this word, alah, or “to ascend,” is only used now and with the tribe of Zebulun (Joshua 19:10).

Elsewhere, it either says the lot “was,” or the word yatsa, to go or come forth, is used –

Judah there was (15:1)
Manasseh east there was (17:1)
Manasseh west there was (17:2)

Benjamin arose (18:11)
Zebulun arose (19:10)

Sons of Joseph came out (16:1)

Simeon came out (19:1)
Issachar came out (19:17)
Asher came out (19:24)
Naphtali came out (19:32)
Dan came out (19:40)

There is no indication why alah, or ascended is used. It would be logical that both names are typologically anticipating Christ. Benjamin means “Son of the Right Hand” and Zebulun means “Glorious Dwelling Place.”

As Jesus is the Son who ascended to the right hand of God (Mark 16:19), which is in His Glorious Dwelling Place (Revelation 21:3), the use of alah anticipates the ascension of Jesus. As for the ascending of Benjamin’s lot…

11 (con’t) and the territory of their lot came out between the children of Judah and the children of Joseph.

The words closely follow the Hebrew with one exception. It is more precise, saying that the lot is “between the children of Judah and between the children of Joseph.” The placement of Benjamin between these already established allotments is both logical and fulfills previous prophecy.

It is logical because it places Benjamin next to his brother Joseph the other son of Rachel (the allotments to Ephraim and Manasseh, sons of Joseph) and next to Judah who had offered himself as a substitute for Benjamin before Pharaoh in Genesis 44. The closeness of the bonds is highlighted by the placement.

It also fulfills prophecy as spoken in Moses’ blessing –

“Of Benjamin he said:
‘The beloved of the Lord shall dwell in safety by Him,
Who shelters him all the day long;
And he shall dwell between His shoulders.’” Deuteronomy 33:12

Though too long to repeat, the explanation of the words in Deuteronomy 33 is exactingly fulfilled by the placement of Joseph here. Take time today to rewatch that sermon J. As for the details, because of his placement here, the main borders on the south and on the north have already been marked out for Judah and Ephraim, and so much of this will be repetition…

12 Their border on the north side began at the Jordan, and the border went up to the side of Jericho on the north,

Benjamin’s northern border is the southern border of Ephraim. More precisely, it begins on the side northward “from” the Jordan [the Descender] and ascends to the “shoulder” of Jericho [Place of Fragrance] from the north…

12 (con’t) and went up through the mountains westward;

v’alah ba’har yamah – “and ascends in the mountain, westward.” The mountain means the hill country. From there…

12 (con’t) it ended at the Wilderness of Beth Aven.

v’hayah totsotav midbarah beith aven – “And his goings out, Wilderness Beth Aven.” Beth Aven was noted as a city nearby but distinct from Bethel in Joshua 7:2. Beth means “house.” Aven comes from aven meaning wickedness, trouble, vanity (meaning idols which are vain), iniquity, and so on. And so it means something like “House of Wickedness.”

13 The border went over from there toward Luz, to the side of Luz (which is Bethel) southward;

More exactly, it reads, “And passed over from there the border Luz-ward unto shoulder Luz-ward, southward – it is Bethel.” Luz was seen in verse 16:2. It is a city near to, but separate from, Bethel. It means Almond, but it comes from the verb luz, meaning to turn aside, often in a negative way. Hence, it can mean Departure, but also means Twisted or Perverse. Bethel means House of God.

Elsewhere in the Bible, either Luz or Beth Aven is united explicitly, or in thought, with Bethel as being one city, but they are technically three separate cities.

13 (con’t) and the border descended to Ataroth Addar, near the hill that lies on the south side of Lower Beth Horon.

The second clause more precisely reads, “upon the hill which is from the south to Lower Beth Horon.” Ataroth Addar means Crowns of Greatness or Majestic Crowns. Lower Beth Horon means Lower House of the Hollow or Lower House of Freedom.

14 Then the border extended around the west side to the south, from the hill that lies before Beth Horon southward;

The word yam can mean both sea and west. The KJV and some other versions say sea instead of west here. That is incorrect. The land of Benjamin does not reach to the Mediterranean Sea. The NKJV does a good job in this clause. Next…

14 (con’t) and it ended at Kirjath Baal (which is Kirjath Jearim), a city of the children of Judah. This was the west side.

More precisely, “and its goings out unto Kirjath Baal.” Kirjath Baal means City of Baal or City of the Lord. Kirjath Jearim means City of Forests or City of Honeycombs. It is noted as belonging to Judah, thus marking the southwest corner of Benjamin.

15 The south side began at the end of Kirjath Jearim,

Rather, it reads, “And the side southward is from Kirjath Jearim.” This explains the southern border which is Judah’s northern border.

15 (con’t) and the border extended on the west and went out to the spring of the waters of Nephtoah.

Rather than “on the west,” it reads “westward.” The border travels in that direction all the way to the fountain called Nephtoah. Nephtoah means Opening. From there…

16 Then the border came down to the end of the mountain that lies before the Valley of the Son of Hinnom, which is in the Valley of the Rephaim on the north, descended to the Valley of Hinnom,

Two words are translated as valley. The first is the Valley of the Son of Hinnom. The word valley is ge, coming from gavah, pride or confidence. That comes from gaah, to rise up, increase, etc.

The original meaning of Hinnom is pretty much lost. Those who attempt to translate it associate it with wailing. Hence, this could be paraphrased as “the exaltation of the Son of Groaning.” The name in the New Testament becomes the well-known Gehenna. It is a valley that runs along the border of Jerusalem.

The second valley is emeq Rephaim, or Depth of Rephaim. Rephaim comes from either raphah, to sink or relax, or from rapha, to heal. Strong’s goes with the latter. Thus, it would be the Depth of Healed Ones. The border then goes…

16 (con’t) to the side of the Jebusite city on the south, and descended to En Rogel.

el keteph hayvusi negvah v’yarad en rogel – “unto shoulder the Jebusite southward, and descended En Rogel.” Jebusite means Treading Down or Trodden Underfoot. Jerusalem can have various meanings, but Foundation of Peace is sufficient.

En Rogel could have a couple meanings. Rogel comes from regel meaning foot or ragal, to go about on foot. As such, it could mean Fountain (Eye) of the Fuller, because the foot is used for washing garments by stamping on them, or Fountain of the Traveler.

17 And it went around from the north, went out to En Shemesh,

v’taar mi’tsaphon v’yatsa en Shemesh – “And extended from north and went out En Shemesh.” En Shemesh means Fountain (Eye) of the Sun. It is identified today as the Apostle’s Spring which is about a mile below Bethany, and is the only spring on the road to Jericho.

17 (con’t) and extended toward Geliloth,

Rather: “And went out until Geliloth.” The word g’liloth is the plural of g’lilah. That signifies a circuit, boundary, territory, and so on. That comes from galal, meaning to roll. Hence, if it is an actual name, it means Circles or Rollings. However, it may simply be referring to the same region described in Joshua 22 –

“and they come in unto the districts [g’liloth] of the Jordan, which [are] in the land of Canaan, and the sons of Reuben, and the sons of Gad, and the half of the tribe of Manasseh, build there an altar by the Jordan — a great altar for appearance. 11And the sons of Israel hear, saying, ‘Lo, the sons of Reuben, and the sons of Gad, and the half of the tribe of Manasseh, have built the altar over-against the land of Canaan, on the districts [g’liloth] of the Jordan, at the passage of the sons of Israel.’” Joshua 22:10, 11 (YLT)

17 (con’t) which is before the Ascent of Adummim, and descended to the stone of Bohan the son of Reuben.

Adummim is a plural word coming from adom, red, and adam, Adam or man. Thus, it is the Ascent of the Red Ones or Ascent of the Adams (men).

Bohan is identical to bohen, the thumb or big toe. It was probably a thick, prominent stone that was used as a landmark and named after a son of Reuben; maybe he was buried there or did some heroic thing there. Strong’s defines the meaning as Closing.

18 Then it passed along toward the north side of Arabah, and went down to Arabah.

v’avar el keteph mul ha’aravah tsaphonah v’yarad ha’aravatah – “And passed over unto shoulder against the Aravah northward, and descended the Aravah.” The Aravah is the plain that extends about one hundred miles south from the Dead Sea forming a border between Israel and Jordan. The word comes from the noun arav, to grow dark or become evening. This is because of the darkness of the terrain. However, that is identical to the verb arav, meaning to take or give in pledge.

19 And the border passed along to the north side of Beth Hoglah;

Beith Khaglah means House of the Partridge, but it also means House of Turning in Joy. The word comes from khagal, to wobble or hop. It is the same name as one of the daughters of Zelophehad. This is between the tribes of Judah and Benjamin, but belonging to Benjamin. It lies between Jericho and the Dead Sea.

19 (con’t) then the border ended at the north bay at the Salt Sea, at the south end of the Jordan. This was the southern boundary.

A literal rendering of this is: “And is the border unto tongue Sea the Salt northward, unto extremity the Jordan southward. This – border south.” The meaning is that this southern border goes to the spot where the Jordan River flows into the Dead Sea. From there…

20 The Jordan was its border on the east side.

The word border is a verb: v’ha’yarden yigbol oto liphat qedemah – “And the Jordan bordering him to side eastward.” The Descender is that which borders Benjamin on the east. The word east is qedem, also meaning aforetime. It speaks of that which comes before, earlier, or into the past, even as far as everlasting.

20 (con’t) This was the inheritance of the children of Benjamin, according to its boundaries all around, according to their families.

Literally: “This inheritance sons Benjamin to her borders around, to their families.” The inheritance is set within these borders, and the names have a story to tell.

These are the borders of the Son of My Right Hand
And together they have a story to tell us
It is a story that is glorious, beautiful and grand
It is the story of our Lord Jesus

Every detail gives us hints of what He has done
Or of how it is realized in each of us
The marvelous details concerning God’s own Son
Glorious pictures of our Lord Jesus

God has set forth these things, allowing us to see
The beautiful things that Christ has done for us
The truths are found in the gospel that He offers for free
It is the precious gift of God, the gospel of our Lord Jesus

II. The Cities of Benjamin (verses 21-28)

21 Now the cities of the tribe of the children of Benjamin, according to their families, were

“And were the cities to tribe sons Benjamin to their families.”

21 (con’t) Jericho, Beth Hoglah, Emek Keziz,

y’rikho u-beith khaglah w’emeq qetsits – “Jericho, and Beth Hoglah, and Emek Keziz.”

Y’rikho – Place of Fragrance. Beith Khaglah – House of the Partridge or House of Turning in Joy. Emek Qetsits – Severed Depth, Cut off Valley.

22 Beth Arabah, Zemaraim, Bethel,

u-beith ha’aravah u-ts’marayim u-beith el – “And Beth Arabah, and Zemaraim, and Bethel.” Beith ha’Aravah – House of the Pledge. Ts’marayim – Two Woolen Things. Beith El – House of God.

23 Avim, Parah, Ophrah,

v’ha’avim v’ha’parah, v’apherah – “And the Avim, and the Parah, and Ophrah.”

Ha’Avim – The Ruiners, The Ruin Dwellers, or The Mischief Makers. Ha’Parah – The Heifer. But that comes from the verb parar, to break or frustrate. So it could mean The Breaker. Apherah – Female Fawn, but that comes from aphar, dust. And so, maybe Of the Dust.

24 Chephar Haammoni, Ophni, and Gaba: twelve cities with their villages;

v’kh’phar ha’amoni v’ha’aph’ni va’gaba shetem esreh v’khatsrehen – “And Chephar the Ammoni, and the Ophni and Gaba. Ten two and their villages.”

Kh’phar ha’amoni – Village of the People or Village of the Ammonites. Aphni comes from an unused root and its meaning is unknown. Gaba is probably the same as Gibeah or Hill.

25 Gibeon, Ramah, Beeroth,

Giv’on v’ha’ramah u-b’eroth – “Gibeon, and the Ramah, and Beeroth.

Giv’on – Hill Town or Hilly. Ha’Ramah – The Height; The Lofty Place. B’eroth – Wells.

26 Mizpah, Chephirah, Mozah,

v’ha’mitspah v’ha’kh’phirah v’ha’motsah – “And the Mizpah, and the Chephirah, and the Mozah.”

Ha’Mitspah – The Watchtower. Ha’Kh’phirah – The Village. Ha’Motsah – Depending on the root: The Drained, The Unleavened Bread, The Law, The Place of Going Forth.

27 Rekem, Irpeel, Taralah,

v’reqem v’yirp’el v’tar’alah – “And Rekem, and Irpeel, and Taralah.

Reqem – Embroider. Yirp’el – God Will Heal. Tar’alah – Dove of God or Reeling.

28 Zelah, Eleph, Jebus (which is Jerusalem), Gibeath, and Kirjath: fourteen cities with their villages.

Tsela ha’eleph v’hay’busi, hi y’rushalim giv’ath qir’yath arim arba esreh v’khatsrehen – “Zelah, the Eleph, and the Jebusi (it Jerusalem), Gibeath, Kirjath. Cities four ten and their villages.”

Tsela – Rib or Side. Ha’Eleph – The Cattle or The Multitude. Hay’busi – The Treading Down or The Trodden Underfoot. Y’rushalim – Foundation of Peace. Giv’ath – Hill. Qir’yath – City.

*28 (fin) This was the inheritance of the children of Benjamin according to their families.

Benjamin’s borders have been defined and their cities have been named. They will be rather prominently mentioned in the coming pages of Scripture. The first king of Israel, Saul, will be from this tribe. The great apostle to the Gentiles, Paul, will come from Benjamin as well.

There will be other heroes mentioned from this tribe, and a great self-inflicted calamity will come upon them in the book of Kings. The history of Benjamin will be rich and filled with hints of the workings of God in Christ.

Hints of the majesty of God in Christ
Are hidden in the names and places for us to see
Riches beyond measure that cannot be priced
And yet they must be earned by searching the word diligently

How wonderful it is to search out this word
Looking for hints of what God has done for us
Think on the names of places that you have heard
In them are hints of the coming Christ, our Lord Jesus

Thank You, O God, for the treasures we can see
When searching out this precious word
Wonderful riches and treasure there will be
When we consider each verse we have heard

III. Pictures of Christ

The borders of Benjamin, even if some are unstated at this point in the narrative, are the Jordan on the east, Dan on the west, Judah to the south, and Joseph, meaning Ephraim, is on the north.

Benjamin, or Son of the Right Hand, anticipates Christ as the Resurrected and Ascended Son of God. The Jordan, the Descender, to the east (signifying before in time) looks to Christ having first Descended in order to accomplish His work. Judah to the south, or right hand, signifies Jesus is the Praise of God. Joseph/Ephraim to the left indicates the work accomplished by Christ –

Joseph – He Shall Add/Take Away: He is the One to add people to God’s flock, having taken away their reproach.

Ephraim – Twice Fruitful/Ashes: He is twice fruitful in the land of His affliction, prevailing over the law and thus becoming the Savior of Jew and Gentile. But His work also means that sin was judged in Him, thus the ashes, signifying His afflictions.

Dan (Judge) to the west signifies Christ’s role after His ascension. He is the Judge of mankind.

The descriptions provided here in Chapter 18 follow closely after some of the descriptions seen earlier in the borders of Judah and Joseph (Ephraim). Thus, there is some fun repetition from those chapters.

Verse 11 began the description of the northern border. It speaks of the work of Christ in His incarnation. First, it used the unusual word va’yaal or “and ascended” concerning the lot. That anticipates the resurrection of Christ leading to His ascension. Jesus is the Son of the Right Hand of God after His Ascension –

“But he [Stephen], being full of the Holy Spirit, gazed into heaven and saw the glory of God, and Jesus standing at the right hand of God, 56 and said, ‘Look! I see the heavens opened and the Son of Man standing at the right hand of God!’” Acts 7:55, 56

Verse 11 continued with the lot having come out between Judah and Joseph. That was just explained in detail. Christ is the Praise of God who accomplished the work of God.

Verse 12 showed that the border of Benjamin began on the north from the Jordan River and on the shoulder of Jericho. Christ’s work began at His incarnation (His descent) from Heaven.

Verse 12 continued with the border ascending in the mountain, westward. The mountain signifies a large but centralized group of people. Jesus was raised in and among Israel and He never failed to continue on His trek toward the Lord.

In verse 13, He went through Israel via Beth Aven or House of Wickedness, and Luz, turning aside from the Lord, even though they were considered the House of God (Bethel), the land and people among whom the Lord resided.

The trek descended to Ataroth Addar, (Majestic Crowns), near the hill on the south side of Lower Beth Horon (Lower House of Freedom). It speaks of the work of Christ, His death, from which His many crowns are derived, and the effect of His work, bringing freedom from death.

Verse 14 began the west side. It speaks of the effects of the work of Christ. First, it mentioned the movement of the border to the hill that lies before Beth Horon (House of Freedom) and ending at Kirjath Baal (City of the Lord) also known as Kirjath Jearim.

From the House of Freedom, victory over death, it speaks of those who are a part of the City of the Lord, which is the City of Forests. In Joshua 15, that was seen to represent the gathering of the church.

Next, verse 15 began the details of the southern border, the state of those redeemed by Christ. It goes from Kirjath Jearim (the gathering of the church) to the waters of Nephtoah. As in Chapter 15, the fountain of Nephtoah anticipates eternal access into glory, symbolized by the gates that are never shut in the New Jerusalem (Revelation 21:25).

Verse 16 refers to the mountain that lies before the Valley of the Son of Hinnom (the exaltation of the Son of Groaning). It speaks of the centralized gathering of people who stand before the Lord Jesus and who are exalted from this fallen life because of the affect of His work. They are brought from a state of groaning –

“For we know that the whole creation groans and labors with birth pangs together until now. 23 Not only that, but we also who have the firstfruits of the Spirit, even we ourselves groan within ourselves, eagerly waiting for the adoption, the redemption of our body.” Romans 8:22, 23

But more, that was said to be in emeq Rephaim, or in the Depth of the Healed Ones, an obvious reference to the state of believers in Christ.

Verse 16 next referred to the Jebusite (Treading Down) and the descent to En Rogel (Fountain of the Fuller). Jebus is derived from bus, to tread down, or trample. This is expressed in Psalm 60 –

“Give us help from trouble,
For the help of man is useless.
12 Through God we will do valiantly,
For it is He who shall tread down [bus] our enemies.” Psalm 60:11, 12

It speaks of the completed work of Christ on behalf of His people, defeating their enemies which leads to the Fountain of the Fuller, a reference to the eternally purified garments such as those mentioned in Revelation 3:5.

After that, verse 17 next mentioned En Shemesh, Fountain of the Sun. That speaks of the eternal light of Christ (Malachi 4:2) upon His people, and thus the eternal flowing of light where there will be no night (Revelation 22:5).

From there, the border extends toward Geliloth. It is a plural word signifying Rollings. It refers to the state of Liberty of Christ’s redeemed. They have the yoke of sin and law rolled off of them forever.

Verse 17 continues by noting the Ascent of Adummim, or Ascent of the Red Ones (men). It is the heavenly promise noted many times in Scripture, such as Ephesians 2:6 where believers are said to be raised up and seated in the heavenly places in Christ Jesus.

This was followed by the descent to the stone of Bohan (Thumb), son of Reuben (See, a Son). Stone signifies establishment, as in setting up a pillar. It signifies permanence; that which is established is set to stand firm. It signifies resiliency and strength, as in that which is fixed and unyielding.

The thumb represents the hand and thus action. It is that which has the ability to grasp firmly. The whole thought anticipates the eternal security of the believer. Adding in the name Reuben would anticipate the sonship of those who are in Christ. As Paul says, “For you are all sons of God through faith in Christ Jesus” (Galatians 3:26).

Verse 18 notes passing toward the shoulder against the Arabah northward and the descending to the Arabah. The Arabah refers to the pledge of the Holy Spirit and the final granting of what the pledge signifies, meaning eternal life in the presence of God –

“Now He who establishes us with you in Christ and has anointed us is God, 22 who also has sealed us and given us the Spirit in our hearts as a guarantee [Greek: arrabón/pledge].” 2 Corinthians 1:21, 22 (see also 2 Corinthians 5:5 and Ephesians 1:13, 14)

That leads to the next point where the border passed to the north side of Beth Hoglah or House of Turning in Joy. That is an obvious and beautiful description of the eternal state of those redeemed by Christ.

The southern border is said in verse 19 to end at the tongue of the Salt Sea, northward. It is a reminder of what brought about this marvelous state for the believers. The Salt Sea speaks of the incorruptible death of Christ, the incorruptible nature of the New Covenant in Christ, and the resurrection of Christ.

With that, verse 20 states that the Jordan was Benjamin’s border on the east side. It takes the reader full circle back to where it started, with the incarnation of Christ, His descent. Being east, qedem/before, it is both a note of the eternality of Christ as well as the beginning of His earthly to accomplish His work.

With that, the final words are, “This inheritance sons Benjamin (Son of the Right Hand) to her borders around, to their families.” It speaks of the sonship of the Son –

“For you are all sons of God through faith in Christ Jesus. 27 For as many of you as were baptized into Christ have put on Christ. 28 There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus.” Galatians 3:26-28

After that, the second section of the passage detailed the listing of the cities of Benjamin. It is certain, and as can almost be deduced by a short glance through them, that each city name attests to something concerning the work of Christ.

As for the inheritance itself, the wisdom of God is attested to, both in the fulfillment of prophecy already stated, and in the historical record that will arise from the placement of Benjamin here.

Benjamin will play an important role in Israel’s future. Some of it will be a bit sordid, some of it will be exalting of them. But the story of Benjamin is ultimately and most prominently that of typological anticipations of the coming Redeemer, Jesus.

After His coming, He will again use Benjamin in a magnificent way when He selects the apostle Paul to pen much of the New Testament. And yet, despite the high and noble position, it will be one that is derived solely from the grace and mercy of God.

Paul was an enemy of Jesus Christ, fighting Him with all of his ability. But in the midst of his breathing out threats and murder against the Lord’s people, the Lord personally intervened in his life. Because this is so, Paul had no standing in and of himself to boast.

And this is true with each one of us. While we were still sinners, Christ died for us. There is no merit in any of us concerning salvation. Rather, we were on the path to destruction and Christ stepped in. This is the story of the inheritance of Benjamin.

God has done the work and we are the benefactors of the life, cross, death, burial, and resurrection of the Lord. What can we add to that? The answer is nothing. We come to God through Jesus as poor, condemned prisoners and accept the pardon that Jesus bought for us with His own precious blood.

Let us remember this as we head out today. The same type of people that we once were are on the streets we will walk. They are in the same sad state we were in. Have pity mixed with compassion on them. Open your mouth and speak, pull out the tracts you carry and leave them with those you encounter. Tell about the goodness of God in Christ.

The Son of the Right Hand is the Son who first came to bring us back to Himself so that we too could become sons of God. All hail the name of Jesus. He is our Lord. He is our God. He is the exalted One who now sits with all authority and power. All hail the glorious name of Jesus. Amen.

Closing Verse: “We have thought, O God, on Your lovingkindness,
In the midst of Your temple.
10 According to Your name, O God,
So is Your praise to the ends of the earth;
Your right hand is full of righteousness.” Psalm 48:9, 10

Next Week: Joshua 19:1-9 We know you will just love this sermeon… (The Inheritance of Simeon) (38th 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 Inheritance of Benjamin

Now the lot of the tribe of the children of Benjamin
Came up according to their families, sho’nuff
And the territory of their lot came out
Between the children of Judah and the children of Joseph

Their border on the north side began at the Jordan
And the border went up to the side of Jericho on the north
———-as intended
And went up through the mountains westward
At the Wilderness of Beth Aven it ended

The border went over from there toward Luz
To the side of Luz (which is Bethel) southward
———–as is now known
And the border descended to Ataroth Addar
Near the hill that lies on the south side of Lower Beth Horon

Then the border extended around the west side to the south
From the hill that lies before Beth Horon southward
———–so the border was applied
And it ended at Kirjath Baal (which is Kirjath Jearim)
A city of the children of Judah; this was the west side

The south side began at the end of Kirjath Jearim
And the border extended on the west
And went out to the spring of the waters of Nephtoah
Where swimming is the best

Then the border came down to the end of the mountain
That before the Valley of the Son of Hinnom lies
Which is in the Valley of the Rephaim on the north
Descended to the Valley of Hinnom as the map did apprise

To the side of the Jebusite city on the south
———-at the record does tell
And descended to En Rogel

And it went around from the north
Went out to En Shemesh, and extended toward Geliloth
———-as intended
Which is before the Ascent of Adummim
And to the stone of Bohan the son of Reuben it descended

Then along toward the north side of Arabah it passed
And went down to Arabah at last

And the border passed along to the north side of Beth Hoglah
Then the border ended at the north bay at the Salt Sea
At the south end of the Jordan
This was the southern boundary

The Jordan was its border on the east side
This was the inheritance of the children of Benjamin
———-as the records show
According to its boundaries all around
According to their families, as we now know

Now the cities of the tribe of the children of Benjamin
According to their families, were as the records tell
Jericho, Beth Hoglah, Emek Keziz
Beth Arabah, Zemaraim, and Bethel

Avim, Parah, Ophrah
Chephar Haammoni, Ophni, and Gaba also
Twelve cities with their villages
As the records show

Gibeon, Ramah, Beeroth, Mizpah, Chephirah, Mozah
Rekem, Irpeel, Taralah, Zelah, and Eleph as well
Jebus (which is Jerusalem), Gibeath, and Kirjath
Fourteen cities with their villages as the records tell

This was the inheritance of the children of Benjamin
As listed and for us to know
According to their families
So the records show

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…

 

 

 

 

 

 

 

 

 

 

 

 

11 Now the lot of the tribe of the children of Benjamin came up according to their families, and the territory of their lot came out between the children of Judah and the children of Joseph. 12 Their border on the north side began at the Jordan, and the border went up to the side of Jericho on the north, and went up through the mountains westward; it ended at the Wilderness of Beth Aven. 13 The border went over from there toward Luz, to the side of Luz (which is Bethel) southward; and the border descended to Ataroth Addar, near the hill that lies on the south side of Lower Beth Horon.

14 Then the border extended around the west side to the south, from the hill that lies before Beth Horon southward; and it ended at Kirjath Baal (which is Kirjath Jearim), a city of the children of Judah. This was the west side.

15 The south side began at the end of Kirjath Jearim, and the border extended on the west and went out to the spring of the waters of Nephtoah. 16 Then the border came down to the end of the mountain that lies before the Valley of the Son of Hinnom, which is in the Valley of the Rephaim on the north, descended to the Valley of Hinnom, to the side of the Jebusite city on the south, and descended to En Rogel. 17 And it went around from the north, went out to En Shemesh, and extended toward Geliloth, which is before the Ascent of Adummim, and descended to the stone of Bohan the son of Reuben. 18 Then it passed along toward the north side of Arabah, and went down to Arabah. 19 And the border passed along to the north side of Beth Hoglah; then the border ended at the north bay at the Salt Sea, at the south end of the Jordan. This was the southern boundary.

20 The Jordan was its border on the east side. This was the inheritance of the children of Benjamin, according to its boundaries all around, according to their families.

21 Now the cities of the tribe of the children of Benjamin, according to their families, were Jericho, Beth Hoglah, Emek Keziz, 22 Beth Arabah, Zemaraim, Bethel, 23 Avim, Parah, Ophrah, 24 Chephar Haammoni, Ophni, and Gaba: twelve cities with their villages; 25 Gibeon, Ramah, Beeroth, 26 Mizpah, Chephirah, Mozah, 27 Rekem, Irpeel, Taralah, 28 Zelah, Eleph, Jebus (which is Jerusalem), Gibeath, and Kirjath: fourteen cities with their villages. This was the inheritance of the children of Benjamin according to their families.

 

 

 

 

Acts 15:24

Charlie Garrett Acts (Written)

Virginia countryside.

Saturday, 25 March 2023

Since we have heard that some who went out from us have troubled you with words, unsettling your souls, saying, “You must be circumcised and keep the law”—to whom we gave no such commandment— Acts 15:24

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 previous verse cited the introduction to the letter to the Gentile brethren in Antioch, Syria, and Cilicia. The main content of the letter begins with this verse. Of note is that some manuscripts (and thus some versions) drop out the highly important words of this verse concerning law observance and circumcision –

“Since we have heard that some persons have gone out from us and troubled you with words, unsettling your minds, although we gave them no instructions.” ESV et al

“Since we have heard that some who went out from us have troubled you with words, unsettling your souls, saying, ‘You must be circumcised and keep the law’—to whom we gave no such commandment.” NKJV et al

Although the words are missing here, anyone who reads the full content of the chapter will know exactly what is intended. Whether the words were added by one text for clarity or dropped out of the other for some unknown reason, the intent of the overall passage remains unchanged. Having noted that, the verse begins with, “Since we have heard.”

The council immediately distances itself from any connection to those who had brought the false message of circumcision and law observance presented in Acts 15:1 –

“And certain men came down from Judea and taught the brethren, ‘Unless you are circumcised according to the custom of Moses, you cannot be saved.’”

The council heard about this but had not directed it. That will be explained more fully as the verse unfolds. For now, the words continue, saying, “that some who went out from us.”

Those in the council openly acknowledge that the source of the trouble was “from us,” but no further explanation is given. In other words, because the letter is addressed to Gentiles within the church, it could simply mean “from Jews.” That is probably the way it should be taken, meaning in a general sense and not from either the apostles or elders in Jerusalem. Next, it notes that these unsanctioned people, “have troubled you with words.”

These men, whoever they were, did not come with either a letter of authority or with a demonstration of signs and wonders that may have substantiated the message of true apostles. They spoke as if they possessed authority within the church but their words were not on behalf of the church. Instead, they brought forth doctrines that had no basis or standing within the doctrines set forth for Gentile converts.

In fact, to this point, the matter had not even been established by the apostles and elders. As such, their message was without any basis at all. Because of this, the letter continues, saying that their words were “unsettling your souls.”

Here is a word found nowhere else in Scripture, anaskeuazó, translated as “unsettling.” Of this word, Vincent’s Word Studies says –

“Only here in New Testament, and not found either in the Septuagint or in the Apocrypha. Originally, it means to pack up baggage, and so to carry away; hence, to dismantle or disfurnish. … From this comes the more general meaning to lay waste, or ravage. The idea here is that of turning the minds of the Gentile converts upside down; throwing them into confusion like a dismantled house.”

Where there was order and harmony at the teaching of Paul and Barnabas, there was suddenly upheaval and turmoil because of the false message of these men. This is perfectly evident from the words of Acts 15:2, “Therefore, when Paul and Barnabas had no small dissension and dispute with them.”

The Gentile converts probably stood there watching as the two sides sparred over the issue, which, according to these false teachers, was that “You must be circumcised and keep the law.”

This is the message the false teachers had carried as was previously cited from Acts 15:1. If their teaching was true, it would mean that salvation was conditional and up to the works of each person. There would be no security in trusting in the works of Jesus. Hence, it would relegate the cross of Christ to a door that He might have opened, but which would need to be kept open by the power of the individual.

And more, if the door was shut again, it would then be up to the individual, not Christ, to reopen it. The utterly ridiculous thought presented by these heretics would mean that “Christ died in vain” (Galatians 2:21).

Of these aberrant heretics who carried their false doctrine to the Gentiles, the letter next says, “to whom we gave no such commandment.” Again, Vincent’s Word Studies provides the intent of the statement –

“The word originally means to put asunder; hence, to distinguish, and so of a commandment or injunction, to distinguish and emphasize it. Therefore implying express orders, and so always in the New Testament, where it is almost uniformly rendered charge. The idea here is, then, “we gave no express injunction on the points which these Judaizers have raised.”

These Jews went forward without any such authority or charge. They had appointed themselves as the arbiter of what God was doing and then they sent themselves out to express their self-appointed authority to others. The council has, through their concise words, completely removed themselves from these false teachers and their doctrine. Their letter, which is now included in Scripture, testifies to the matter as much today as it did when it was written.

Life application: The world is filled with exactly the type of people that are described in the letter from the council. They have a certain genealogy or heritage that allows them to appear as if they are specialists in their field, not because of proper training and endowed authority, but because of who they are in relation to some unimportant aspect of their existence.

For example, a person may be related to a famous preacher or teacher who rightly handled the word of God. Along comes his son, we’ll call him Dandy Andy. He does not rightly handle the word and he has never established himself in the manner expected of a proper handler of the word. And yet, because of who he is in relation to his dad, he is given an ear and becomes a famous and yet unsound teacher of the word.

Another example would be someone who is Jewish. For no other reason than that, he is given an ear. He knows just enough of the word to be able to make illogical connections about what is going on in the world. However, he is a skilled writer and so he writes books about world events, tying them in with his unsound understanding of the Bible. Because the books are tingling to the ear, supposedly based on Scripture, and because he is Jewish, he becomes famous and is sought out as a renowned “scholar” of the Bible.

Why do these things happen? The answer is, “Because those who listen to these people are 1) not willing to learn Scripture and find out if what they are being sold is sound or not; 2) starstruck by the figure, joining in to be a part of what is exciting and novel; or 3) find the message pleasing to the ears, sensational, and exciting.”

For these, and certainly other reasons, countless people are pulled away from what is sound. Entire denominations of people have followed false teachers, and their false messages have continued on for generations, simply because the word is ignored.

Read the word! Meditate on the word! Be prepared to evaluate the message of those you encounter against the word! In this, you will keep yourself from harm.

Lord God, we are so very thankful to You because of Your wonderful word. It is a guide for our lives, a light for our path, the illumination of Your intent for us, and a solid rock we can stand on against the wiles of false teachers. Help us to treat this word with care. It is what reveals Your heart in the giving of Jesus. That is what we need to pursue. And so, help us to do so all the days of our lives. Amen.

 

 

 

 

Acts 15:23

Charlie Garrett Acts (Written)

Building. Downtown, Virginia – close to capitol.

Friday, 24 March 2023

They wrote this letter by them:
The apostles, the elders, and the brethren,
To the brethren who are of the Gentiles in Antioch, Syria, and Cilicia:
Greetings. Acts 15:23

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).

Note: The NKJV clears up a lot of the errors of the KJV, but it still doesn’t reflect the Greek as well as it should. The original reads:

“Having written through their hand these things:
‘The apostles, and the elders, and the brethren.
To those in Antioch, and Syria, and Cilicia –
Brethren, those from the Gentiles,
Greetings!’” (CG)

This will be used for the commentary.

The previous verse noted the choosing of men who were then to be sent to Antioch with Paul and Barnabas. The men were Judas, who was also named Barsabas, and Silas. With that having been stated, it next says, “Having written through their hand these things.”

The meaning is not that those carrying the letter also wrote it, but that it was written with the consent of those who will next be named and then transmitted through the hands of those who were selected to carry it, namely Judas and Silas. What likely happened is that one person was chosen to write it, probably James, who did so with the full approval of those named. Whatever is the case, it is the oldest such letter within the church. Luke probably copied directly from the original or a copy of the original.

At this point, it would be good to note that there are differences in this opening address in some manuscripts. Going to the more modern versions which often use these variations and comparing the two side by side, one can spot the differences. With this understood, the contents of the letter begin with, “The apostles, and the elders, and the brethren.”

It is an acknowledgment that the letter has come from the council in Jerusalem where the apostles were based and that it has the concurrence of the elders of the churches there as well as the understanding and agreement of those within the overall church. This would be perfectly in accord with the words of the previous verse that said, “Then it pleased the apostles and elders, with the whole church.”

There is complete harmony among all of the believers, at least for the sake of the letter, concerning the contents of what will be stated. Remembering that Jerusalem is the very heart of where temple worship was still being conducted, the letter’s contents will be an ironclad argument against the requirement for law worship by any Gentile, ever. This will be seen as the letter continues. For now, it next says, “To those in Antioch, and Syria, and Cilicia.”

Of these words, Cambridge appears to be correct in saying, “As we have no mention of this decree of the synod of Jerusalem in St Paul’s Epistles, we may suppose that the agitation on the subject, begun at Antioch, had spread only into Syria and Cilicia, and that the authoritative decision of the mother church quieted the controversy there, while it did not arise in the same form in other places.”

Equally insightful, Albert Barnes notes that by including Syria and Cilicia, which have not been noted before, it is “showing that churches then existed in Cilicia as well as Syria, which owed their existence, in all likelihood, to Paul’s labors during the interval between his return to Tarsus (Ac 9:30) and his departure in company with Barnabas for Antioch.”

These reasonable inferences can be derived from just a few short words in the opening of this most important letter. The address next continues with, “Brethren.”

It is an acknowledgment that those being addressed are in full and right standing within the church. They are equals in Christ, meaning without distinction, even if differences exist. The obvious difference is that it is Jews who are writing, and their message is to “those from the Gentiles.”

The reason it is understood that no distinction exists between the two is found later in Paul’s letter to the Galatians –

“For you are all sons of God through faith in Christ Jesus. 27 For as many of you as were baptized into Christ have put on Christ. 28 There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. 29 And if you are Christ’s, then you are Abraham’s seed, and heirs according to the promise.” Galatians 3:26-29

However, this is implied in these opening words of the letter with the use of the term “brethren.” With that, the opening salutation ends with the word, “Greetings!”

It is the Greek word chairó. It signifies “to rejoice.” However, it is a salutation common in Greek. As such, the word in this context is variously translated as “Greetings,” “Hail,” “Rejoice,” “God Speed,” etc. The word sets the welcoming tone for the main contents to follow. There is an obvious state of brotherly fellowship that is communicated in the letter’s opening statement.

Life application: As noted above, translations do vary in this verse. Putting translations side by side, the differences become evident. Note that in the original, the letters were all drawn together with little or no capitalization, punctuation, line change, and so forth. The form of the first translation is to suit a modern reading of such a letter. The second would actually be closer to the way it was originally laid out, despite any textual differences –

“Having written through their hand these things:
‘The apostles, and the elders, and the brethren.
To those in Antioch, and Syria, and Cilicia –
Brethren, those from the Gentiles,
Greetings!’” (CG)

“…and they sent this letter by them, ‘The apostles and the brethren who are elders, to the brethren in Antioch and Syria and Cilicia who are from the Gentiles, greetings.’” (NASB)

Which is actually closer to the original is debated, but the differences do not substantially change anything doctrinally.

As for the offsetting of each clause through a line change, some translators find this type of change appalling. Even if the translation is 100% correct, they feel that the form of the original must be maintained. An example of this is that the psalms were originally written in a continuous line and block format familiar to the Hebrew writings.

For example, the preface to the LSV says, “The LSV may be the only English translation of The Holy Bible entirely formatted with justified typographic alignment throughout. This same format is maintained in poetic literature. While some readers may prefer paragraph breaks in narrative and line breaks in poetic portions for the purpose of readability, it was the decision of the translators to mimic the style of the original Hebrew, Aramaic, and Greek autographs in presenting God’s word as a continuous text block. This decision wasn’t arbitrary. In formatting the text this way, the LSV sets itself against the modern push for more and more formatting within the text, in favor of simplicity. Furthermore, the modern trend even extended to differentiating the words of Christ in red letters, as if God’s word should be divided in such a way. The LSV is the polar opposite, regarding the entirety of Scripture as God-breathed, with its different genres of literature resting on a level playing field.”

The ridiculously stupid nature of this type of thinking is highlighted in several ways. First, just three paragraphs later in the same preface, it says –

“For ease of readability, the LSV includes the double pipe (“||”) caesura mark to separate phrases within poetic portions of Scripture. The caesura mark was extensively used this way in ancient Greek, Latin, and English poetry. Verse numbers, periods, colons, semicolons, question marks, exclamation marks, and em dashes generally stand in for caesura marks in these passages if they are followed by a capital letter.”

The translators admit that there are purposeful markers within the text that naturally break the flow of the reading for the mind of the reader. Why shouldn’t such marks be variously employed for the modern reader in his own language?

But more poignantly, as noted above, there is almost no punctuation or capitalization in the original manuscripts. To use the logic of the LSV stated in the first cited paragraph, they should do exactly the same thing and have everything follow a simple block format with no other markings, including capitalization or punctuation. It would be insane for an English reader to even bother reading such a translation, and so these changes are made.

A third hint of the ridiculous nature of their commentary is that between the Old and New Testament in their version, a painting is included in the hard copy translation. Where is that found in the original manuscripts? As nice as the painting is, was that painted by God as breathed out through His Spirit? Obviously not. It is a hypocritical thing to say one thing and do another.

As for the text itself with the various formatting differences, at what point does it become “wrong” to make a translation more understandable for the reader? This is the fallacy of the beard and the LSV translators entered into it just when the beard was enough to tickle the faces of baby readers who first pick it up. Others have the beard a bit longer and can tickle even toddlers. While others choose for the beard to be fully grown and mature.

Don’t get legalistic! Get into the word! How it is formatted is something each reader will find suitable to his own needs. So, look through the next Bible you want to read, see if it will help you in your reading, and buy that one.

O God! Hallelujah for Your word! You have allowed us to translate it, format it for clarity, add red letters to honor the words of Christ Jesus, use colors to differentiate various parts of the text, and so on. We can offset, use block formats, use different fonts, and more, just to make Your word come alive in a way that we can appreciate. Thank You, O God, for this latitude You have granted to us. Thank You for Your precious word. Amen.

 

 

Acts 15:22

Charlie Garrett Acts (Written)

Executive mansion plaque. Virginia capitol.

Thursday, 23 March 2023

Then it pleased the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas, namely, Judas who was also named Barsabas, and Silas, leading men among the brethren. Acts 15:22

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).

James has just completed his short speech, rendering his decision concerning the matter and explaining why. With that, the narrative now continues, saying, “Then it pleased.”

The word translated as “pleased” gives the sense of forming an opinion by using one’s personal perspective. Thus, it more closely reads, “Then it seemed good to the apostles and elders.” The decision had been rendered, and now it needed to be sent out for all the churches to know what that judgment was so that the issue would not cause further dissension.

This was the mutual consensus of the apostles and elders who had gathered together as noted in verse 15:6. But more, the matter was agreeable “with the whole church.” The entire body was mentioned in verse 15:4. They had heard the words of the Pharisees and would be curious about what the council’s decision was.

Having heard the decision and the idea of sending that decision out among the churches, the matter seemed good to all in the congregation. This is seen in the next words. It seemed good to all “to send chosen men of their own company to Antioch with Paul and Barnabas.”

Rather, the clause begins with an aorist participle and should be rendered, “having chosen men out of them, to send to Antioch with Paul and Barnabas.” In other words, the choosing of these men is the prime issue. They chose the men to convey the matter. It was obvious that Paul and Barnabas would be returning to Antioch with the decision. But it is the representatives of the council – arriving along with Paul and Barnabas – that would be the ones who would affirm it to the churches.

This is an important point because if Paul and Barnabas stopped at other churches, or even in their return to the church at Antioch, and conveyed the decision, without someone sent from the council to confirm their words, the Judaizer could follow on their heels and say, “that’s not at all what the council said.” If they did this, the matter would be in the same state as when it was first raised.

The choice of the messengers by those in Jerusalem is the primary issue because it will avoid any such dissension. This is not calling the veracity of Paul and Barnabas into question. The decision was rendered in their favor.

Rather, the importance of this is to ensure that those mentioned in verse 15:1 would be silenced. There were “certain men” who came down from Judea. They had obviously gone without approval, and their intention was to divide the fellowship and bring in the legalism of law observance. With this understood, the narrative next names those chosen saying, “Judas who was also named Barsabas, and Silas.”

The first name, Judas, called Barsabas, is spelled with one final b in some texts and two in others. And so, it is rendered either Barsabbas or Barsabas. If two b’s are correct, it is assumed that he may be a brother of the person named in Acts 1:23, Joseph called Barsabbas, who was surnamed Justus. If this is so, then Judas, like his brother, could have been a follower of Jesus from early on. If so, he would probably be well-known among the churches. This is speculation, but it is quite possible.

Silas is seen here for the first of quite a few times, both in Acts and in the Epistles. The name Silas could be derived from the Hebrew shaul, the same name as Saul. Thus, it would mean Asked For. Or, it could be related to the Hebrew word salal, meaning to cast up highways. If so, then it would mean Highway Maker.

It cannot be known for certain if one of these words, or some other, is where the name comes from. He is, however, also known for the Latin version of his name, Silvanus, which is found in several epistles of Paul and Peter. Thus, the name could simply be a contraction of that name.

Of these two men, the verse next says that they were “leading men among the brethren.” The verb hégeomai is used. It is one leading the way, going before others as the chief. One can see the root of our word hegemony. They were responsible individuals who would be well respected among those they encountered along the way. In verse 15:32, it will note that they were both prophets and men able to exhort and strengthen others.

Life application: If a commanding general were to have a meeting of his commanders in the field, giving them a decision and sending them back to their troops with the decision, one would expect these men to accurately convey what the general decided. However, if it were known there were spies who were out causing division, they could come along behind the various field commanders and tell the troops that what was conveyed was incorrect.

Thus, sending out known staff from the command to affirm the general’s orders might be needed. This would not be done to question the integrity of the various commanders, but to reassure those under the commanders. Today, modern communication makes such a thing less necessary. Face-to-face communication around the world is possible. But the idea remains the same, even in the church.

Obviously, if the church is following the word of God and not books of discipline or other such things, the matter would be less likely to occur. But even varying interpretations of the Bible are as common as cots in a barracks, and so ensuring that what is decided on a matter is properly conveyed to those who will hear it is important.

The devil loves to divide people and congregations, so be aware of this and always do your best to not get caught up in the “he said, she said” mentality. If a matter concerning what someone says arises, check directly with that someone. What may seem small or trifling can cause great dissension.

Heavenly Father, be with us and keep us from divisions and dissensions that are harmful to the fellowship. And, Lord, we pray that those who would otherwise come into the fellowship and purposefully try to tear it apart be kept from us. Give us wisdom and discernment in such things, just in case such people do come. Thank You, O God. Amen.

 

 

 

 

 

 

 

 

 

 

 

 

Acts 15:21

Charlie Garrett Acts (Written)

Executive mansion. Virginia capitol.

Wednesday, 22 March 2023

“For Moses has had throughout many generations those who preach him in every city, being read in the synagogues every Sabbath.” Acts 15:21

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, James listed several things that the Gentiles should refrain from to live holy lives in the Lord. In each instance, it was more than apparent that James was distancing his ruling from law observance, the very issue that had brought about this council in the first place. Now, to nail that coffin shut once and for all, he continues with, “For Moses.’’

The word “for” explains the reason for the statement to follow. Although most explanations of James’ words limit this verse to an explanation of the giving of the prohibitions to the Gentiles stated in the previous verse, it surely goes beyond that to his entire statement which began in verse 15:13.

As for the word “Moses,” It is not referring to the man, but to the teaching of the man, the Law of Moses. The law is now being set against the doctrine of the church in the matter at hand. The two are incompatible. The law (Moses) is of works; the gift of God in Christ (the gospel) is of faith (15:7). The law is a yoke and a burden; the grace of Jesus Christ is freedom to live in His righteousness (15:10). Of this law, James next says it “has had throughout many generations.”

More literally, it reads, “from ancient generations.” It is a way of saying, “All the way back, and until this day, this has come about.” The point is that the thing he will next describe never changed a thing. Israel was to be a light to the nations, bearing the name of the Lord.

And yet, that never came about. They remained a small, isolated group of people. They were at war and at enmity with those around them for their entire history. The only thing the law did was to further isolate them and cause a wall of division to grow between them and those around them. James himself is relaying this because it is what had been the case.

Now, the Gentiles were coming to know the true God in ever-increasing numbers. It was in a manner that provided freedom, not bondage. How could imposing on the Gentiles a law that they were never under bring them anything but the same as Israel had faced?

With this thought in mind, he continues with “those who preach him in every city.” This is not limited to the cities of Israel. Rather, it means every city where there was a synagogue, especially those where Gentiles had come to listen and maybe even become proselytes. Within the Law of Moses that was read there, the prohibitions that James had just set forth could be found.

Therefore, those who attended the synagogue wouldn’t need instruction on the prohibitions given by James. They were already observing Moses, which was stricter than what he had decreed. And more, the law was “being read in the synagogues every Sabbath.” As this was so, and as the Jews would be opposed to the idea that the Law of Moses was now set aside in Christ, it would be appropriate for the Gentiles to abstain from those things James mentioned in the previous verse so that the Jews would not needlessly take offense at the acceptance of these Gentiles.

In other words, and stated from the opposite side, the Gentiles who had come to Christ were given these prohibitions as a means of evangelizing the Jews, not the other way around. The Jews in the synagogues were bound under the Law of Moses. The Gentiles had come directly to Christ without ever having been under the law. How could a Gentile be anything but an offense to Jews if the Jew thought the law was still binding?

And so, if a Gentile said, “I have been accepted by the Messiah of Israel,” living according to these prohibitions now stated by James would be the least he could do to demonstrate that he was living in that saved state in a holy manner. Once the Bible was complete, that would become the standard for all people to live by. The epistles would provide the necessary explanation of how to be saved and then how to live rightly in that salvation.

Life application: James has, through his words which agree with the statement of Peter and the words of Barnabas and Paul, shown the total superiority of life in Christ over the Law of Moses. He has given the Gentiles a reasonable set of standards to live by so that those Jews who were under the law could see that Christians lived in a reasonable manner while not being burdened with the innumerable laws found within the Mosaic Code.

Further, he has placed salvation chronologically before the requirement for right conduct, as it should be. And he has shown that the conversion of the Gentiles by grace through faith came in the exact same manner as it did for the Jews. And more, the fact that these Gentiles were considered saved, and yet expected to live to a certain standard in order to not offend the Jews, meant that the Gentiles were actually being witnesses of the gospel of Jesus Christ to those unsaved Jews.

It is this state of things, meaning the Gentile-led Christian church, that would continue from this point on in the church age. Peter will no longer be seen in Acts. Rather, Paul – the apostle to the Gentiles – began to take center stage in Acts 13. That will continue until the end of the book of Acts. The banner is now passing from Jew to Gentile in carrying the message of the One true God to the nations of the earth.

Lord God, You are the God of the surprising! When we fail You, instead of bringing about our end, You make a path for restoration available back to You. When the world is to be destroyed by water, You save it through an ark that prevails over the flood. While the law is found to bring only condemnation, You have sent Jesus to remove that obstacle from us. Every step of the way, You are the God of the surprising! Thank You, O God, for Your wonderful hand of tender care toward us. Amen.