Acts (Written)

Another fun tile pattern. Vermont Capitol.

Thursday, 29 December 2022

“Now for a time of about forty years He put up with their ways in the wilderness. Acts 13:18

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

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

In the preceding verses, Paul was asked to address the synagogue they were visiting. He agreed and immediately began speaking about the history of Israel. In the previous verse he noted their being brought out of Egypt by the Lord. Now, he turns to a sad, but continuously repeated part of their history, that of burdening the Lord, beginning with, “Now for a time of about forty years.”

It is referring to the time in the wilderness when Israel almost constantly complained and rebelled against the Lord. Those forty years cover everything from Exodus 12:37 where they began their departure from Egypt until they were set to cross over the Jordan in Joshua 3:14.

Paul notes this was about forty years. Some events are precisely dated such as the departure from Sinai after spending about a year in that location (Numbers 10:11). Other events are recorded without specific dating, but even then very exacting inferences can be made. The account of this period is carefully and methodically detailed in Scripture. One central theme of the entire period is that “He put up with their ways in the wilderness.”

Here is a word found only once in Scripture, tropophoreó. It signifies enduring or putting up with, and thus to bear their ways. It comes from tropos, signifying a manner or way, and phoreó, signifying “to have a burden, i.e. (by analogy) to wear as clothing or a constant accompaniment — bear, wear” (Strong’s).

Of this word, Ellicott notes, “The Greek word so rendered differs by a single letter only from one which signifies “to nurse, to carry, as a father carries his child.” Many of the better MSS. versions and early writers give the latter reading, and it obviously falls in far better with the conciliatory drift of St. Paul’s teaching than one which implied reproach. The word is found in the Greek of Deuteronomy 1:31 (“bare thee, as a man doth bear his son”), where also some MSS. give the other word, and suggests the inference, already mentioned, that this chapter, as well as Isaiah 1, had been read as one of the lessons for the day.”

Other scholars mention this as well. Barnes says, “It is furthermore not probable that Paul would have commenced a discourse by reminding them of the obstinacy and wickedness of the nation. Such a course would rather tend to exasperate than to conciliate; but by reminding them of the mercies of God to them, and showing them that He had been their protector, he was better fitting them for his main purpose – that of showing them the kindness of the God of their fathers in sending to them a Saviour.”

Rather, this is exactly what Paul is doing. Moses, after almost forty years, noted to the people that they had been borne by the Lord despite their rebellion. He went on in Deuteronomy to carefully detail Israel’s future rejection of the Lord and the punishments they would suffer because of it. Paul is not attempting to conciliate. Nor is he attempting to exasperate. He is simply laying out the facts that Israel, to this day, refuses to acknowledge. He will carefully and methodically follow this line of thought until he concludes.

It is in the use of this word that Paul is reminding them of their constant turning from Moses and from the Lord who chose Moses to lead them. It is a theme he will weave into his words, demonstrating that they have repetitively done the wrong thing in relation to the Lord’s will. As such, he is hinting that they are prone to do the wrong thing now and turn from the offering of the Lord Jesus as their Messiah.

Life application: The history of Israel is a snapshot of our own lives before the Lord. We have strayed from Him, we have done wrong and turned away, and yet the Lord is ever faithful to keep His covenant. Despite being under the curses of the Old Covenant, the Lord has maintained Israel to this day, just as He promised.

While they have been unfaithful, He remains faithful. The theology that says that God is through with Israel and that the church has replaced them is a failed theology because it looks at what is happening from a human perspective. The sense is, “Israel failed, they rejected the Lord, and He has rejected them. They got just what they deserve.” If this was true, it would mean that His word cannot be trusted because He covenanted with them and spoke out promises that would have then failed.

It is from this perverse thinking that one would then say, “Israel was rejected by the Lord, and so we too can lose our salvation.” That puts the onus, the responsibility, and the work on us, not on God who has sent Jesus. If a person can lose his salvation, at any time after being saved, then he was never truly saved. God simply gave them an offer of eternal insecurity and essentially said, “Work hard, maybe you will make it. It is, after all, up to you to do so.”

This is a complete misunderstanding or twisting of numerous points of theology in order to make “self” the central message of salvation. It is a shunning of the full, final, and forever work of Jesus on the cross, and it is to be rejected. When God speaks out salvation, it is an eternal decree. God cannot lie. He has spoken. Israel the nation has been kept for its own day of salvation, and if you have called on Jesus, you have been saved for your day of glorification – despite yourself.

Glorious Heavenly Father, how can we be so perverse as to think that what You offer by grace is up to us to merit once it has been bestowed? Help us to think clearly about what You have done and to consider the eternal nature of what You have decreed. And then, Lord, help us to hold fast to this and rejoice in what You have done, are doing, and will continue to do in our lives. Great are You, O God. Amen.

Funny marking in marble tile. Vermont capitol building.

Wednesday, 28 December 2022

“The God of this people Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with an uplifted arm He brought them out of it. Acts 13:17

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

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

Paul had just given his opening greetings to those gathered in the synagogue. With that complete, he now begins his discourse on what was read in the law and the prophets, beginning with, “The God of this people Israel.”

Paul immediately identifies his thoughts with the God of Israel. Everything he says will be in accord with that. This is important because when he proclaims Jesus later in verse 23, his words will be in line with what was presented already in Scripture by their God. It would make no sense for Paul to come in and start talking about Krishna. Nor would it make any sense to begin with the God of Israel, but then proclaim Him in a manner that is not in accord with Scripture.

Therefore, Paul begins by acknowledging the God of Israel, and then he will continue speaking about things that are in accord with the Scriptures that testify to their God. This is seen in his next words. The God of Israel “chose our fathers.”

Paul gives a brief summary of the history of the establishment of Israel as a people. This is similar to the approach that Stephen took in Acts 7. As both men were being guided by the Spirit in their utterances, it shows that this is an important way of communicating the gospel to the Jewish people. To take them back in their own history, and to then weave together events that ultimately point to Christ, is a sound method of proving the truth of Jesus as being their Messiah.

In this case, the choosing of the fathers is certainly referring to the call of Abraham, the selection of Isaac over Ishmael as the son of promise, and the continued defining of the line as being through Jacob and not Esau. From there, history continued with Israel sojourning in Egypt.

Any Jew would be intimately familiar with these things, and their minds would fill in all of the unstated blanks as Paul continued. It is next from the time in Egypt that Paul continues, saying,
“and exalted the people.”

Immediately, the mind of his audience would skip to the time of affliction while in Egypt. Joseph died and another ruler came up who treated them harshly and with cruelty. It is during this time that God promised he would attend to their plight and give them the relief He had promised would come. That promise was made centuries earlier at the time of Abraham. This was “when they dwelt as strangers in the land of Egypt.”

The thought of the promise made by the Lord to Abraham would come right into the minds of those hearing Paul speak –

“Then He said to Abram: ‘Know certainly that your descendants will be strangers in a land that is not theirs, and will serve them, and they will afflict them four hundred years. ¹⁴ And also the nation whom they serve I will judge; afterward they shall come out with great possessions.’” Genesis 15:13, 14

This is the time that Paul is referring to in his words to the people. And at that set time, known already to the Lord, he then exalted the people, “and with an uplifted arm He brought them out of it.”

Using anthropomorphism, Paul’s words speak of the power of the Lord. It is as if the arm of the Lord was used to brush aside every obstacle that stood in their way as they were safely brought forth behind them. This was promised before the Exodus by the Lord –

“Therefore say to the children of Israel: ‘I am the Lord; I will bring you out from under the burdens of the Egyptians, I will rescue you from their bondage, and I will redeem you with an outstretched arm and with great judgments.’” Exodus 6:6

Paul is taking Israel’s own history, a history carefully recorded in their sacred writings, and he is using them to tie their history into what was to come in Christ Jesus.

Life application: Jehovah’s Witnesses claim to follow the same God as that presented in Scripture, using those Scriptures and claiming His name to proclaim their religion. But, as stated above, it makes no sense to claim to follow the God of Israel (Jehovah), but then proclaim Him in a manner that is not in accord with Scripture.

The God of Israel is the One who led the people out of Egypt with an outstretched arm. He did it personally, accomplishing everything necessary to save the people. No other god was with Him in His exalted work –

“So the Lord alone led him,
And there was no foreign god with him.” Deuteronomy 32:12

Acknowledging that their redemption was the work of the Lord alone is seen again and again in Scripture. The same is true with the coming salvation of the people through Christ. The Lord promises that He alone will bring it about –

“I, even I, am the Lord,
And besides Me there is no savior.” Isaiah 44:1

Again, this thought is expressed again and again in Scripture. The Lord alone will accomplish the work. And then, according to the Jehovah’s Witnesses, He creates a being who does all the work for Him. It is both illogical and it is perverse. The incarnation of Jesus Christ is the only possible fulfillment of these types, pictures, patterns, and prophecies.

The Lord God of Israel came in human flesh and accomplished the work for His people. But the only way one can be certain of this and not be led astray by falsity is to check these things out. And the only place where one can do that is in the word.

As this is so, there are two possibilities to getting this right: 1) learn after something is heard, or 2) know what is right before a claim is made. Either way, the place to learn whether a claim is true or not is Scripture.

As this is so, it is best to at least be familiar with the Bible in advance. Then when something complicated comes up, it will be easier to begin a more in-depth study. Hence, you are implored to read your Bible daily, check out claims that are made concerning it, and hold fast to that which is clearly presented by the Lord.

Lord God, thank You that we have access to the word that tells us of You and of Your great workings in human history on our behalf. We can know what is right and what is wrong by simply checking things out. So, Lord, give us wisdom to do just that. Help us to be responsible in our lives in this manner. To Your glory, we pray, Amen.

Nice lady at Vermont Capitol.

Tuesday, 27 December 2022

Then Paul stood up, and motioning with his hand said, “Men of Israel, and you who fear God, listen: Acts 13:16

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

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

Note, the NKJV does not give the proper sense of the verbs. Instead, it more precisely reads, “And Paul, having risen, and having motioned with his hand, said, ‘Men, Israelites, and those fearing God, hearken:’” (CG)

In the previous verse, the rulers of the synagogue had read from the Law and Prophets. Once complete, they addressed Paul and his companions asking if they had any exhortation for the people. With that, it now says, “And Paul, having risen.”

Luke, in his customary way of using participles to show the process of movement as it occurred, indicates that Paul is the one to respond to the address of the rulers. In arising, he is assuming the position for providing instruction as requested. With that, Luke continues, saying, “and having motioned with his hand.”

It is the same word used concerning Peter in Acts 12:17, kataseió. It means to shake the hand up and down to attract attention as if signaling. In this case, Paul is alerting the people that he is not simply getting up to stretch or to go out for some fresh air. He is indicating that he is happy to accommodate and bring a word to those in attendance. He motioned with his hand and then “said, ‘Men, Israelites.’”

It is the same opening made by Peter in his first major discourse in Acts 2:22. It has been seen two more times since then. It is a fraternal address between Israelites asking for attention to what will then be said. With that, Paul also says, “and those fearing God.”

These are not proselytes who had been circumcised and reckoned among Israel. Instead, they are known as proselytes of the gate. It expresses those who were interested in the teachings of Israel and had come to respect and fear the God of Israel, giving up on their own pagan ways in part or in whole. To those gathered, Paul next says, “hearken:”

It is the common word akouó, which is easily identified as the etymological root of our word “acoustics.” It signifies to hear. In this case, the verb is imperative. As such, “hearken” gives the proper sense. “I have words to convey, ‘Listen up!’”

Life application: Not all are skilled in oration and speaking in front of a lot of people can be intimidating, but it is not impossible. If you are asked to speak to others and are a bit reticent to do so, a quick prayer under your breath to the Lord asking for His peace is a good place to start. Also, confidence in your knowledge of the subject to be conveyed is a plus.

Therefore, don’t speak beyond what you know. Just stick with the most important points and maintain a light, happy attitude. This can be practiced. Using a mirror is a good way of getting comfortable with speaking.

Even if you are never asked to speak publicly, you still should be ready to convey the gospel to those you encounter. You may be the only person who ever takes the opportunity to do so.

Finally, as one last fallback, you can always hand out tracts. “I have something to share with you and this can convey it better than I can. Please take the time to read it.”

In the end, be prepared to share the gospel in some manner. You may be the one person who can make an eternity-changing moment in a person’s life.

Lord God, may we not be too timid to share the wonderful news of Jesus. Help us in this. Others have taken the time to share it with us, and this has gone on since the beginning of the church. May we be a responsible part of that unbroken line of faithful people who have carried the good news about Jesus to the world. Amen.

This is how it was. Things have changed a bit.

Monday, 26 December 2022

And after the reading of the Law and the Prophets, the rulers of the synagogue sent to them, saying, “Men and brethren, if you have any word of exhortation for the people, say on.” Acts 13:15

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

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

In the previous verse, Paul and those with him had gone into the synagogue in Antioch of Pisidia on the Sabbath day and sat down. Now the narrative continues, saying, “And after the reading of the Law and the Prophets.”

Of these words, Ellicott brilliantly brings the narrative to life, not only explaining the meaning of the words before us but of the words of the coming verses –

“After the reading of the law and the prophets.—The order of the Sabbath lessons was fixed as by a kind of calendar, the Law—i.e., the Pentateuch—being divided into fifty-three or fifty-four paraschioth, or sections. These, probably, came into use soon after the return from Babylon. To these were afterwards added special lessons, known technically as the Haphtaroth, from the prophets. We are enabled, by two curious coincidences, to fix, with very little uncertainty, the precise Sabbath on which the mission-work at Antioch opened. The opening words of St. Paul refer to Deuteronomy 1:31 (see Note on Acts 13:18) and this was the lesson for the forty-fourth Sabbath in the year, which fell in July or August; the corresponding second lesson from the prophets being Isaiah 1:1-27, from which he also quotes. He starts, as was natural, from what the people had just been listening to, as the text of his discourse.”

The reading of the Law and Prophets is still read in this manner. Once it was read, it next says, “the rulers of the synagogue sent to them.”

This is specifically referring to Paul and his associates. It is probable that these rulers had become aware that Paul was a Pharisee, trained in Scripture. Barnabas was a Levite. As such, the rulers would be interested in spoken comments from one of them on what had just been read. Another possibility is noted by Ellicott –

“The elders apparently saw strangers taking the position of teachers, probably in the garb of Rabbis, and it belonged to their office to offer such persons an opportunity of addressing the people.”

Either way, whether through earlier introduction or by their choice of seating within the synagogue, it was alerted to them that they were men skilled in the law. That is indicated in the next words, “saying, ‘Men and brethren, if you have any word of exhortation for the people, say on.’”

The Greek is in the imperative – “Speak!” It is a complete allowance and a firm suggestion for them to feel free to discuss what was read and to give any insights they had. The words of response will begin in the next verse and will continue until verse 41. In his words, Paul will clearly explain the coming of the Messiah, what his mission was, and how that then ties into justification before God apart from the Law of Moses.

Life application: Suppose you were to have one chance to talk to a Jewish believer about Jesus being the Messiah, would you be able to do so? What if you were asked about a particular part of Scripture that he was curious about? Remembering that the Jews who are not believers in Jesus do not hold to the New Testament, could you satisfactorily explain the passage and how it anticipates Him?

It is obviously impossible to ignore the New Testament when explaining how Jesus fits into the Old Testament passage because the New Testament is what explains who Jesus is and the things He did, but there must be a connection to the Old Testament’s relevance concerning Him for the curious Jew to logically put the two together.

But this cannot be done if you are not familiar with the Old Testament. Therefore, be sure to read it and think about it. Ask yourself, “How does this point to Jesus.” Someday, you may be just the person who is able to satisfactorily show a Jew how Jesus is the fulfillment of Scripture. Be ready with a response! Know the Old Testament as well as the New!

Lord God, give us the strong desire to know Your word and to be ready at all times to share it with others. We may not have all the answers, but we can at least be prepared enough to get them headed in the right direction. Give us the desire to know Your word more each day. May we be prepared for such times, O God. Amen.

From Perga to Antioch of Pisidia.

Sunday, 25 December 2022

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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