Author: Charlie Garrett

Truss bridge on Vermont state line.

Friday, 18 November 2022

Then he killed James the brother of John with the sword. Acts 12:2

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

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

Acts 12 opened with the note that Herod the king had stretched out his hand to harass some from the church. With that noted, it next says, “Then he killed James the brother of John.”

This is then James the son of Zebedee recorded in Matthew 4 –

“Going on from there, He saw two other brothers, James the son of Zebedee, and John his brother, in the boat with Zebedee their father, mending their nets. He called them, ²² and immediately they left the boat and their father, and followed Him.” Matthew 4:21, 22

He is known in early writings as James the Greater. James the Less is James, the son of Alpheus noted in Matthew 10:3 when the apostles were designated by name. The only mention of him in Acts outside of this verse is that he is noted among the apostles after the ascension of the Lord –

“And when they had entered, they went up into the upper room where they were staying: Peter, James, John, and Andrew; Philip and Thomas; Bartholomew and Matthew; James the son of Alphaeus and Simon the Zealot; and Judas the son of James.” Acts 1:13

No reason why he was selected to be killed is given, but it does show that he was prominent enough and outspoken enough to be noticed and brought forth. So, despite not having anything recorded concerning his apostolic work, it is certain he was faithful and productive. It is a good indication that Acts is structured around Peter and Paul for a reason. Even if the other apostles did a great deal of work, the ministries of Peter and Paul are given special attention, showing the shift from the Jewish people to the Gentiles. Of James, it notes that he was killed “with the sword.”

Because of this, it is certain that this was a Roman and civil execution. Like John the Baptist, there is an obvious political element to what occurred. Being death by a sword, it could be either decapitation or being thrust through. Either way, the description of his death comes down to two words. This is in complete contrast to Stephen who was given almost an entire chapter of the events surrounding his stoning.

As for his death, it appears that this is something hinted at by what Jesus said in Matthew 20 –

“Then the mother of Zebedee’s sons came to Him with her sons, kneeling down and asking something from Him.
²¹ And He said to her, ‘What do you wish?’
She said to Him, ‘Grant that these two sons of mine may sit, one on Your right hand and the other on the left, in Your kingdom.’
²² But Jesus answered and said, ‘You do not know what you ask. Are you able to drink the cup that I am about to drink, and be baptized with the baptism that I am baptized with?’
They said to Him, ‘We are able.’
²³ So He said to them, ‘You will indeed drink My cup, and be baptized with the baptism that I am baptized with; but to sit on My right hand and on My left is not Mine to give, but it is for those for whom it is prepared by My Father.’” Matthew 20:20-23

James certainly participated in the sufferings of Christ. But more, in a sense, the request was granted. James is noted as the first apostle to be martyred now in Acts. It is known that John was the last surviving apostle. Thus, the two sons of Zebedee were granted two positions of honor in their lives and deaths as chosen apostles of Jesus.

Life application: If the mother of James was alive at this time, she may have questioned God’s goodness in allowing her son, who had done so much in his ministry, to be killed in such an ignoble way. Or she may have understood that this was an honorable death in the eyes of the Lord. As tragic as it may be for someone to lose a family member, we cannot impute wrongdoing to God when it occurs.

The fact is that we are all going to die. Paul goes further and says –

“But you have carefully followed my doctrine, manner of life, purpose, faith, longsuffering, love, perseverance, ¹¹ persecutions, afflictions, which happened to me at Antioch, at Iconium, at Lystra—what persecutions I endured. And out of them all the Lord delivered me. ¹² Yes, and all who desire to live godly in Christ Jesus will suffer persecution.” 2 Timothy 3:10-12

We have been told this, it is included in God’s word, and therefore, it should not be a surprise to anyone when a faithful, godly believer is persecuted in some manner. This doesn’t mean God is uncaring. It means that God is receiving glory through the right conduct of His people. It is also a sign to those who engage in the persecution that His judgment upon them will be just and deserved when it comes.

We need to consider our earthly bodies less and look to what is promised. Our time now is in a fallen world where we can expect things to occur that may seem bad from our perspective. But in seeing how they fit into what lies ahead, they are not really “bad.” What God does, and what He allows in our lives, will always lead to what is good. Trust this as you consider the events of the world around you. Look at all things from an eternal perspective and you will be much better off as you trudge through this life of difficulty, trial, and woe.

Lord God, help us to maintain an eternal perspective on things and not get too caught up in the temporary, transitory things that will have their end. We know that good is promised for us, and so whatever happens now must be leading us to the good that lies ahead. Thank You that we can know this and cling to it while we are here in this life of difficulty. Amen.

Martin Bridge. Vermont.

Thursday, 17 November 2022

Now about that time Herod the king stretched out his hand to harass some from the church. Acts 12:1

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

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

Acts 11 ended with a note concerning Barnabas and Saul carrying the gift from Antioch to Jerusalem. Chapter 12 begins with, “Now about that time.”

The word translated as “time,” kairos, signifies a season or an occasion. It is not easy to determine if it means “about the time of the famine” mentioned toward the end of the chapter or “about the time that Barnabas and Paul traveled.” Either is possible, but the use of the word kairos, as well as the words of verse 12:20, seem to point to the time of the famine. Verse 12:20 refers to the food supplied to the people of Tyre and Sidon.

A time of famine would certainly bring about a trying situation between people that required attention, and so “about that time” may be referring to the time of famine. However, this is only speculation. Regardless of this, it is at some point connected to one of the two events that it next refers to “Herod the king.”

This is referring to Herod Agrippa I, also simply called Agrippa. He was the son of Aristobulus and the grandson of Herod the Great. Because these events shortly preceded his death, it is believed that this is AD43/44, about a decade after the death, burial, resurrection, and ascension of Jesus. Hence, the church has been functioning for about ten years at this point. It is at this time that Herod “stretched out his hand.” The word “hand” is plural, “hands.” Also, it more correctly reads that he “laid on his hands.”

The meaning is “to wield power or authority.” When one lays his hand upon someone or something, it is to accomplish a task. In the case of a king, he will work to a particular end on behalf of his kingdom, his subjects, alliances with other kings, and so on. His actions can be taken in a positive or negative light, depending on who he is laying his hands to, on, for, upon, or against. In this case, he has laid on his hands, “to harass some from the church.”

The reason for this will become clearer in the verses ahead, but Cambridge, citing Josephus, gives us an advanced note as to why he would do this. It was because the Jews were opposed to the message of Jesus the Messiah and Herod wanted to be considered a devout Jew. They say –

“Agrippa, according to Josephus (xix. 7. 3), was anxious to be esteemed a devout Jew: ‘He loved to live continually at Jerusalem, and was exactly careful in the observance of the laws of his country. He therefore kept himself entirely pure, nor did any day pass over his head without its appointed sacrifice.’ Such a man might easily be roused, by the Jews whom he was so anxious to please, to the perpetration of cruelties upon the Christians.”

Life application: When you read the Bible, think about what is being conveyed. In Matthew 26:50, it says, “Then they came and laid hands on Jesus and took Him.” Likewise, in Luke 21:12, it says, “But before all these things, they will lay their hands on you and persecute you, delivering you up to the synagogues and prisons. You will be brought before kings and rulers for My name’s sake.”

The same word used in both verses is used in Acts 12:1. The context shows us the meaning, even if we have not heard the expression before. But understanding the context and what is being conveyed is only a part of the words. In this context, we can know that to “lay hands on” signifies to manhandle, but we should also think about the word “hand.”

The hand is something that has a purpose. The hand has fingers (Exodus 8:19). The hand is at the end of the arm (Psalm 136:12). The hand grasps (Ecclesiastes 1:14). The hand rests upon others for healing (Luke 13:13). And so on.

As you read the Bible, don’t always just read it as a narrative before you. At times, stop and consider the individual things, like the hands, that are presented. Think of them in relation to other times they are similarly used. In doing this, you will get a better understanding of what is being conveyed. There is so much richness in the word. The more you contemplate it, the fuller your mind will be with the beauty of how it is presented. Take time to meditate on it. It is well worth your effort to do so.

Lord God, Your word is rich and wonderful and beautiful. Thank You for every detail. Our lives are enriched when we read it and contemplate all it presents. Thank You for this glorious word that You have given to us. Yes, thank You for this treasure of our hearts. Amen.

Covered bridge. Vermont.

Wednesday, 16 November 2022

This they also did, and sent it to the elders by the hands of Barnabas and Saul. Acts 11:30

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 noted that the disciples in Antioch determined to send relief to the brethren dwelling in Judea. With that, it now says, “This they also did.”

As they determined, so they followed through with it. It is a complementary note concerning the matter. With that, it next says, “and sent it.”

Rather, it is an aorist participle without any preposition, “having sent it.” In other words, they determined to take the action, and then they did so, but the action of sending it leads into the rest of the words of the thought which says, “to the elders.”

This is the first time the word presbuteros, or “elder” is used in Acts in relation to the body of believers. It essentially signifies “a mature man having seasoned judgment (experience)” (HELPS Word Studies). However, for the Jewish nation and even the church, it is more fittingly applied to the office of a person in a trusted position. Today, we use the words elder, pastor, overseer, and so on to describe a person who is in such a position.

These people, whoever they were, were considered mature and competent to handle the gift properly and with due care. It may have been the apostles, or it may have simply been men of maturity who were selected for the task, somewhat like the deacons in Acts 6. Either way, the words “having sent” – see explanation of the aorist translation above – now connect with the final words of the verse, saying, “by the hands of Barnabas and Saul.”

These two were deemed of the highest integrity and were, therefore, chosen for the task of delivering this money to Jerusalem. As this is not a visit that was based upon a doctrinal matter, it is probably not a visit that Paul later refers to in Galatians 2. It seems that these two men simply took the money, delivered it, and then returned to Antioch as is recorded in Acts 12:25.

To understand several views on the matter of Paul’s visits to Jerusalem, the Pulpit Commentary on Acts 11:30 lays out the different possibilities quite well.

Life application: This verse in Acts refers to “elders.” As noted, this could be referring to the apostles. It could also be referring to others who were considered trustworthy. Paul will later give specific details concerning the offices within the church. This will be in 1 & 2 Timothy and in Titus. There he will use various terms to explain the offices.

It is not inappropriate to use terms such as pastor, deacon, elder, overseer, bishop, and so on. However, it is also acceptable for people who fill such positions to simply say, “Call me Tom.” We should not look down on those who accept the bestowal of a title, especially when it is referring to the position he fills. But it is also ok for a person who fills such a position to ask that he not be titled as such in regular conversation.

In the end, having a title is simply a part of the regular working of any company or organization. It helps identify who does what. But those who fill the position shouldn’t let it go to their head. We all have jobs to do and if we can do them without a lot of hoopla attached to them, that is a good thing. So, don’t get too legalistic either way on the matter. Allow people to use titles to honor others and allow people who hold such positions to decline being called by the title as well. In the end, adherence to the word and having a heart for the Lord is what is of the greatest importance.

Lord God, You have asked us to give double honor to those who deserve it because of the positions they fill. At the same time, help us to not exalt such people in a manner that is inappropriate. In the end, we are all servants. Help us to serve with hearts of humility and with a desire to exalt You above all else. Amen.

Vermont covered bridge.

Tuesday, 15 November 2022

Then the disciples, each according to his ability, determined to send relief to the brethren dwelling in Judea. Acts 11:29

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 referred to the prophecy of the famine coming “throughout all the world” during the days of Claudius Caesar. With that noted, it now says, “Then the disciples.”

This is a united effort that is coming about by those who have been ministered to. Being disciples implies being trained by others. What these disciples will do is next stated as “each according to his ability.”

The verb is imperfect showing an ongoing state. Also, it more precisely says, “according to the prospering of each.” The word translated as “prospering” is found only here. It signifies “to be good for passing through,” and thus it speaks of ability. Today we might say, “Good to go!” It reflects the state of the individual in relation to his financial needs and abilities. Of those who were good to go, they “determined to send relief.”

This is more of a shortened paraphrase. The words literally read, “to send for ministry.” There will obviously be a need when the famine comes and because there is advanced warning of it, there is the ability to prepare for it in advance. This is not unlike what Joseph did for Pharaoh in Genesis. The ability presently exists, and it can be used for a need that will arise at a time when the ability to tend to it will no longer exist. With that understood, this charitable ministry is intended to go “to the brethren dwelling in Judea.”

It is not said why this ministry is being sent. It is possible that Agabus told them the need would be greater in Jerusalem. It may be that the apostles constantly expended themselves in the service of others and relied on others for their daily bread. It may be that there was already a fund in Jerusalem that existed, and which would be quickly used up in a time of famine.

Whatever the reason, it was understood that there was a need in Jerusalem and that the disciples felt the burden of helping them because of the blessing they had already received from the mother church, such as in the sending of Barnabas, Agabus, and others. Hence, the need is identified, and it is met according to the ability of the disciples.

Life application: What is said in this verse is not unlike what Paul says in 1 Corinthians –

“Now concerning the collection for the saints, as I have given orders to the churches of Galatia, so you must do also: ² On the first day of the week let each one of you lay something aside, storing up as he may prosper, that there be no collections when I come. ³ And when I come, whomever you approve by your letters I will send to bear your gift to Jerusalem. ⁴ But if it is fitting that I go also, they will go with me.” 1 Corinthians 16:1-4

There was a need, promises were made, and Paul was ensuring that the promises would be kept by reminding those at Corinth of what was said. These were disciples that had obligated themselves to tend to the mother church in Jerusalem. And Paul explains why this was good to do in Romans 15 –

“For it pleased those from Macedonia and Achaia to make a certain contribution for the poor among the saints who are in Jerusalem. ²⁷ It pleased them indeed, and they are their debtors. For if the Gentiles have been partakers of their spiritual things, their duty is also to minister to them in material things.” Romans 15:26, 27

Those in Jerusalem had expended themselves on behalf of the church in spiritual matters. Paul was correct in saying that they should, therefore, be tended to in their material needs. Today, there are really only two verses for the care of those who tend spiritually to others, neither of which has a thing to do with “tithing.” That is an Old Covenant concept that should never be taught in the church. Rather, Paul says –

“Let him who is taught the word share in all good things with him who teaches.” Galatians 6:6

&

“But this I say: He who sows sparingly will also reap sparingly, and he who sows bountifully will also reap bountifully. ⁷ So let each one give as he purposes in his heart, not grudgingly or of necessity; for God loves a cheerful giver.” 2 Corinthians 9:6, 7

That pretty much sums up the obligation of those who are ministered to by others. Share in the good you have and give freely but without compulsion. Rather, give according to your own purposes.

If you ever feel pressured to give, then you should wait until you don’t feel pressured. If you cannot give, then why would you? The Lord knows your heart. If you desire to give but are financially unable, then it makes no sense to do so. Instead of money, you can still offer prayer, encouragement, or help in the kitchen. Never feel compelled by others to do what is not coming from a cheerful and willing heart.

Lord God, thank You for those who tend to us in spiritual matters. Please bless them with a special blessing today. We are grateful for what they do, but we are also grateful to You for making it all possible. Thank You for Jesus who has led the way in all good things for us. Praises to You for what You have done, O God. Amen.

Start of a new day in Vermont.

Monday, 14 November 2022

Then one of them, named Agabus, stood up and showed by the Spirit that there was going to be a great famine throughout all the world, which also happened in the days of Claudius Caesar. Acts 11:28

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 noted the prophets who had come down from Jerusalem to Antioch. Luke continues that thought now, saying, “Then one of them, named Agabus.” This person, Agabus, is said to be one of the prophets. His name may come from the Hebrew agav, or love. But it seems more likely it comes from the Hebrew word khagav, meaning a grasshopper or locust. This was considered a clean insect that could be eaten by the Jews according to Leviticus 11:22. The word is used four more times in the Old Testament to indicate a comparison in size (Numbers 13:33 & Isaiah 40:22), a heavy burden (Ecclesiastes 12:5), and a devourer of the land that has been sent by the Lord (2 Chronicles 7:13).

As for Agabus, Luke next says that he “stood up.” Rather, it is an aorist participle. It more appropriately reads, “having stood up.” In other words, Luke sets him apart from the other prophets in order for him to make a prophecy. Agabus, having stood up, then “showed by the Spirit.”

The word translated as “showed” is a verb that speaks of a sign, sémainó. In other words, he “signified” by the Spirit. He gave a word that was to be taken as a sign that something would come to pass. This coming event was “that there was going to be a great famine.”

The reason for reporting this now will be seen in the coming verses, but other reasons which go unstated are that the New Covenant church, not Israel under the law, is given the word by the Spirit. It also shows that the famine which is coming could be prepared for by the church, both spiritually and physically, so that it would be able to continue and flourish. As for the famine itself, it is next said to be coming “throughout all the world.”

The Greek word epi, or upon, is used. The famine will come “upon all the world.” In saying “world,” it is to be understood that this is referring to the known world, meaning the Roman Empire at this time. As Souter states, it is “the land that is being inhabited, the land in a state of habitation, the inhabited world, that is, the Roman world (orbis terrarum), for all outside it was regarded as of no account.” Souter’s evaluation of this is further confirmed by the next words, which say, “which also happened in the days of Claudius Caesar.”

Claudius Caesar ruled over the Roman Empire. Hence, the focus is on that part of the world at large. The prophesied famine could be an isolated one and yet still be a fulfillment of this prophecy because a lack in one area of the empire would cause a disruption over the entire empire. This is something that occurs throughout the world today.

One nation may have a time of famine which then extends out even to countries that are not facing a famine because the supply lines of other things become disrupted. Despite this, Albert Barnes gives a highly detailed explanation of four famines that came upon the Roman Empire during the reign of Claudius –

—————————————

In the days of Claudius Caesar – The Roman emperor. He began his reign in 41 a.d., and he reigned for 13 years. He was at last poisoned by one of his wives, Agrippina, who wished to raise her son Nero to the throne. During his reign no less than four different famines are mentioned by ancient writers, one of which was particularly severe in Judea, and was the one, doubtless, to which the sacred writer here refers:

(1) The first happened at Rome, and occurred in the first or second year of the reign of Claudius. It arose from the difficulties of importing provisions from abroad. It is mentioned by Dio, whose words are these: “There being a great famine, he (Claudius) not only took care for a present supply, but provided also for the time to come.” He then proceeds to state the great expense which Claudius was at in making a good port at the mouth of the Tiber, and a convenient passage from thence up to the city (did, lib. Ix. p. 671, 672; see also Suetonius, Claudius, cap. 20).

(2) a second famine is mentioned as having been particularly severe in Greece. Of this famine Eusebius speaks in his Chronicon, p. 204: “There was a great famine in Greece, in which a modius of wheat (about half a bushel) was sold for six drachmas.” This famine is said by Eusebius to have occurred in the ninth year of the reign of Claudius.

(3) in the latter part of his reign, 51 a.d., there was another famine at Rome, mentioned by Suetonius (Claudius, cap. 18), and by Tacitus (Ann., John 12:43). Of this, Tacitus says that it was so severe that it was deemed to be a divine judgment.

(4) a fourth famine is mentioned as having occurred particularly in Judea. This is described by Josephus (Antiq., book 20, chapter 2, section 5). “A famine,” says he, “did oppress them at the time (in the time of Claudius); and many people died for the lack of what was necessary to procure food withal. Queen Helena sent some of her servants to Alexandria with money to buy a great quantity of grain, and others of them to Cyprus to bring a cargo of dried figs.” This famine is described as having continued under the two procurators of Judea, Tiberius Alexander and Cassius Fadus. Fadus was sent into Judea, on the death of Agrippa, about the fourth year of the reign of Claudius, and the famine, therefore, continued probably during the fifth, sixth, and seventh years of the reign of Claudius. See the note in Whiston’s Josephus, Antiq., book 20, chapter 2, section 5; also Lardner as quoted above. Of this famine, or of the want consequent on the famine, repeated mention is made in the New Testament.

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Life application: Context is the main thing to consider when evaluating a passage. To take an idea out of its intended context will lead to a false understanding (a pretext) of what is actually being said. Because of the use of the Greek word translated as “world” in this verse, one could then say that “the Bible is only speaking of the Roman Empire” at other times as well.

In such an evaluation, all kinds of false ideas about who is to be evangelized, the duration of the evangelization of the gospel, and so on, will arise. Paul uses the same term translated as world in Romans 10:18 saying that the gospel has gone out to “the ends of the world.” Therefore, the logic might be that the words of Jesus about preaching to all nations have been fulfilled. But Paul’s point concerns the Jews having heard the word concerning Jesus and why the message would go out to the rest of the world after their national rejection of Him.

By taking thoughts like this out of their proper context, incredibly bad theology has arisen concerning the sharing of the gospel (or even if there is only one gospel), end times events, and so on. There is a job to do, it is to be done over the face of the entire planet and to all people groups and all nations, and it is inexcusable that people sit on their hands and avoid their responsibilities simply because of such poor interpretation of Scripture.

Context is king, so keep things in their intended context. Be sure to stay away from any teaching that puts the burden on someone else or some other timeframe for the gospel to be shared. It is our responsibility to share the gospel, the one and only gospel, with all people at all times. As for national Israel, they will eventually accept it as well. The book is written, and it will come to pass. As for individuals, speak! They need Jesus.

Gracious and merciful God, thank You for Your wonderfully good news, the gospel, that comes through faith in the full, final, and forever work of Jesus Christ our Lord. Praise to You forever and ever for what You have done. We are reconciled to You through Him! Hallelujah and amen.