Acts (Written)

Liberty Bell Replica. Wisconsin Capitol.

Friday, 12 April 2024

“King Agrippa, do you believe the prophets? I know that you do believe.” Acts 26:27

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, scrolling 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 noted to Festus that none of the things he was saying would have escaped the attention of Agrippa, since what he spoke of was not done in a corner. Now, he directs his attention and words directly to the king, saying, “King Agrippa, do you believe the prophets?”

Paul’s question is intended for a rebuttal to Festus’ accusation concerning his being insane. It is actually a rhetorical insinuation towards Agrippa. By asking this of him, it is intended to then highlight what any Jew would naturally believe.

But even more, Agrippa could not answer negatively. His position demanded that he avow the Scriptures as inspired and true, even if his interpretation of them may differ from Paul’s, just as a Sadducee’s might differ from that of a Pharisee.

And so, to avoid having Agrippa become forced into a theological debate which could only become a rabbit trail to the matter at hand, Paul immediately answers his own question in the affirmative, speaking for the king, saying, “I know that you do believe.”

The pressure that was imposed upon Agrippa is removed. The Scriptures existed and were the basis for the culture and religious life of the people. In the case of Paul’s question, it didn’t matter if Agrippa believed their source was from God (or if Agrippa had a varied interpretation, such as the differences between the Sadducees and the Pharisees), and Paul didn’t give him a chance to elucidate an answer.

Instead, Paul’s wording was chosen to silence the accusation of Festus for the sake of his defense. It was a brilliant way for Paul to get Agrippa to respond to the immediate words and to consider the greater subject, that of Jesus.

However the words of Scripture came to be, the important point is that they existed and that the words they consist of perfectly align with the Christian teaching about Jesus being Israel’s Messiah. That Paul’s intent in the choice of his words worked properly will be seen in Agrippa’s response.

Life application: There are all kinds of things, almost an infinite number, that are debated about Scripture. A few major points are whether Scripture is inspired by God, creation vs. evolution, the deity of Jesus, the literal historical nature of what is recorded in Scripture, etc.

From there, people will argue if certain books belong in Scripture or not, whether this text or that is the correct one or not, and so forth. Even within the same text, how a particular verse is to be translated is debated.

On and on it goes. But the main subjects are actually quite clear. For example, whether the Scriptures are inspired by God or not is debated. Coming to a resolution in one’s mind can be a long and difficult process. Some people take what they are taught at face value and accept the inspiration of Scripture. Specifically, they take whichever books are included in their copy of Scripture as inspired.

For example, Mormons consider the Book of Mormon as inspired. In fact, Mormons may not know the Bible at all, but they will cling to the writings of Joseph Smith in the Book of Mormon, reading and memorizing them.

Catholics are taught that the books of the Apocrypha are inspired. Hence, their canon is larger than the sixty-six books of the Protestant canon. Some sects include the book of Enoch in their canon. How can someone arbitrarily dismiss the Book of Mormon or the Apocrypha if they don’t even know what is stated in the Bible?

Likewise, how can a Mormon accept the Book of Mormon unless he knows what is stated in the Bible? People are generally willing to go so far with their thinking, but eventually, they just trust what they have been taught, assuming that it is correct.

This is true with doctrinal points such as the deity of Christ, the meaning of predestination, the timing of the rapture, etc. Although it is fine to start with a particular viewpoint (we all have to start somewhere), it is not acceptable to stick with it without checking. There is a point where each person must say, “I am accountable for what I believe, and I will check out what I have been told.”

To not do this is the business of a fool. The Book of Mormon and the teaching of Scripture are, ultimately, incompatible. Likewise, either Christ is God or He is not. If He is, then one must reject the teaching of the Jehovah’s Witnesses. If He is not, maybe they are the true church! And so forth. These are really important points that people are often faced with. Is watching TV shows more important than eternity with or without God?

Think! Study! Consider! Pray! Your eternal state really depends on how you live and conduct your life in the presence of Your Creator… well, that assumes there is a Creator. What if we just exploded into existence? Think! Study! Consider! Pray!

O God, if You are there, and if You really hold man accountable for the life he lives, I pray to You to lead me to the truth. The Holy Bible claims to be Your word. It tells of Jesus. If He truly is the Way, the Truth, and the Life, I pray that You will lead me to a right and proper understanding of Him. I will start with the gospel. Open my heart, O God. Amen.

Heroes display, Wisconsin Capitol.

Thursday, 11 April 2024

“For the king, before whom I also speak freely, knows these things; for I am convinced that none of these things escapes his attention, since this thing was not done in a corner. Acts 26:26

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, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

Though a bit clunky, the words more literally read, “For the king understands concerning these, to whom also, declaiming, I speak. For none of these, I am persuaded – none – are hiding from him. For this is not having been done in a corner” (CG).

Paul, in his reply to Festus, just noted that he was not maniacizing, but spoke words of truth and reason. With that, he continues, saying, “For the king understands concerning these.”

Paul must have seen something in Agrippa’s evaluation of the trial to know that he was following along with it and understanding it exactly as it was being presented. Further, Paul appeals to Agrippa’s position, knowing that one with his background, upbringing, and leadership could not have been unaware of the converted Jews’ belief in Christ.

In fact, verse 28 will show that he was aware of it when he uses the title “Christian.” Paul’s appeal holds a two-fold purpose. It was first to show that Agrippa was fully aware of what Moses and the prophets had prophesied concerning a coming Messiah.

Second, Agrippa would be aware that for more than twenty-five years, there was a subsect of Judaism that held to the fact that those prophecies had been fulfilled in the person of Jesus. He had come, He had taught, and Agrippa would be fully aware of it and of how the things He did, in fact, matched what the prophets had said.

Therefore, he continues using two verbs in a row, normally translated adverbially because it is difficult to find a suitable set of words to accomplish this. However, saying, “to whom also, declaiming, I speak,” satisfies the translation perfectly.

The word declaim means to deliver words in a rhetorical or impassioned way. Paul is doing just that as he boldly proclaims words of his conversion and his mission as an apostle of Christ. And more, his speech is something that has been openly and publicly proclaimed for many years. Therefore, he next says with emphasis, “For none of these, I am persuaded – none – are hiding from him.”

The repetition of the word ou, or none, is usually ignored because it isn’t easily translatable, but it is an important part of Paul’s appeal. He is not only saying that Agrippa is aware of the teachings of Christians concerning Christ, but he is completely and fully versed on the subject.

It wasn’t as if the Christians taught the crucifixion but not the resurrection. It wasn’t as if this was a secret teaching that had escaped everyone’s notice. Rather, what believers in Jesus proclaimed was fully expressed with no secret or hidden agendas. Peter had openly spoken to the people at the temple. Paul had openly proclaimed Christ everywhere he went. And so forth. Paul reconfirms this with his next words, saying, “For this is not having been done in a corner.”

Jesus stated this same type of thing as is recorded in John 18:20. When He was standing before the high priest during the interrogation He endured, He said –

“I spoke openly to the world. I always taught in synagogues and in the temple, where the Jews always meet, and in secret I have said nothing.”

The message of Christ was never intended to be hidden under a bed or a basket. Instead, it is a message that has been intended to be proclaimed from rooftops and throughout the world. Paul avows that Agrippa knew this and comprehended it as an axiom of the faith.

Life application: The message of Jesus is exactly what Paul states in this verse. It is not from a closed and secret society, but from a group of people who are passionate about sharing what had so profoundly changed and directed their lives.

It is a message that isn’t to be peddled for money or pounded over someone’s head. Instead, it is a message that is to be presented and allowed to sink into the recipient’s head. Sometimes, this may take many visits or discussions, while sometimes, it may happen with just a few words.

However the message is transmitted, it is a message that must be shared properly and that should be shared with conviction. People need Jesus. Without Him, there is no hope. But in Him, there is complete restoration and the promise of eternal life. Be sure to share this message. It will make an eternity of difference in those who accept it.

Lord God, may we be willing to share the wonderful message of Jesus as often as we can and with as many as we can. May we be bold enough to share it again and again if necessary. Help us to not be overbearing. And yet, help us to not lose heart. May our words about Jesus be appropriate to each and every situation. Amen.

The preamble to Wisconsin constitution. Wisconsin Capitol.

Wednesday, 10 April 2024

But he said, “I am not mad, most noble Festus, but speak the words of truth and reason. Acts 26:25

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, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

A more literal translation is, “And he says, ‘I am not maniacizing, most excellent Festus. But I declare words of truth and sanity’” (CG).

In the previous verse, Festus blurted out, “You are maniacizing Paul! Your great letters turn you to mania.” The meaning is that Paul was basically bonkers and that too much studying had driven him nuts. Now, Paul responds accordingly. Luke notes that with the words “And he says, ‘I am not maniacizing.’”

Paul returns the same word to Festus that he had just used, mainomai. It is the verbal form of mania. With that, he adds, “most excellent Festus.”

Instead of a sharp response like he gave to the High Priest in Acts 23:3, he gives the title of honor which Festus bore. He also did this to Felix in Acts 24:3. The word, kratistos, translated as “most excellent,” is also the same as that found in Acts 23:26 in the introduction of the letter from Claudius Lysias to Felix.

It is an adjective coming from kratos, a word signifying might, strength, dominion, power, etc. Thus, it literally means “strongest.” This is its last use in Scripture. After having respectfully disagreed, he next says, “But I declare words of truth and sanity.”

Paul turns the thought around. Instead of being insane, he claims that what he has said is true and sane. The second word, translated as “sanity,” is sóphrosuné. This is the first of three times it will be used in the New Testament. The other two uses are in 1 Timothy 2:9 & 2:15. It is derived from sóphrón, temperate, sober-minded, self-controlled, etc. It specifically means “soundness of mind, i.e. (literally) sanity or (figuratively) self-control — soberness, sobriety” (Strong’s).

While Festus has accused Paul of being bonkers, Paul says that his words are well-minded. Unfortunately, an insane person will normally not know that he is insane. And a person who is deluded will not know his own delusion. This is certainly so in religious matters.

However, Paul’s simple response is also not the response of a lunatic or a deluded person. Instead, a person who is deluded will normally not continue to handle the matter as Paul will in the verses to come.

It is to be noted, however, that a person who is passionate is often mistaken for a lunatic. Paul had an enormous zeal to stamp out Christianity. That was redirected to building up the faith. In the eyes of many, Martin Luther probably seemed to border on insanity, and yet, it was his passion that led him to research the truth. His passion was not misdirected, but properly placed. Paul is the same. In order to demonstrate this, he will next turn his argument to one who can substantiate the claims of Scripture, even if not their fulfillment.

Life application: Someone who had never been to a football game might think that some of the fans were nuts. At times, they might be right. But for the most part, the crazy attitude of the people can be attributed to a passion for the sport, their home team, and the desire to be the winners. That, along with letting go of the stresses of the work week, might lead people to think that the stadium was filled with lunatics.

Understanding that zeal for something does not always indicate being crazy, how do people perceive you and your faith in Jesus? There are people who stand on street corners and annoyingly yell out about Jesus. It is true that their approach may be out of place, but it may be that they just can’t contain themselves and want to express their joy in the Lord in the only way they can think of.

How do you express your faith? Do people even know you have faith in Jesus? If not, why not? If people think you are nuts for believing in an unseen God who supposedly came in the flesh two thousand years ago, how much more nutty are they for believing in a universe that popped itself into existence?

When you discover that faith in Jesus is both rational and reasonable, you should be excited to defend that with others. This is because if it is the truth, then those people who do not yet believe are on their way to eternal separation from God. Without Jesus, they are lost. That should drive you to some extreme or another based on your makeup, but if it doesn’t affect your life towards them, there is probably a problem with you. Maybe you are nuts. Remind yourself daily: “Don’t be nuts. Share Jesus with someone!”

Glorious Lord God, help us to be more and more passionate about Jesus each day that we live. As we learn more, consider Him and His work, and think about what He has done for us personally, may it affect us greatly – changing us from peevish people to bold believers. Give us a renewed passion for Jesus each day. Hooray for Jesus! Amen.

A bit blurry, but founding father’s picture. Wisconsin Capitol.

Tuesday, 9 April 2024

Now as he thus made his defense, Festus said with a loud voice, “Paul, you are beside yourself! Much learning is driving you mad!” Acts 26:24

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, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

It is another verse that is rather difficult to translate directly. More literally, and with a newly coined word to get the sense, it reads, “And he, defending himself by these, Festus said with a loud voice, ‘You are maniacizing Paul! Your great letters turn you to mania.’”

Putting the previous verse with this one will provide clarity on the subject, “that passable, the Christ. That first from dead – resurrection – He is come to preach light to both our people and the Gentiles. And he, defending himself by these, Festus said with a loud voice, ‘You are maniacizing Paul! Your great letters turn you to mania.’”

Note: The word “maniacizing” didn’t exist until this translation was made. It is a present verbal form of maniac to match the Greek.

Paul was speaking of the human nature of Jesus the Christ, noting that He was passable or capable of suffering. In that human nature, he died but was the first to rise from the dead. It is concerning this line of speaking that Luke refers to Paul with the words, “And he, defending himself by these.”

The meaning is that in the process of speaking out what would otherwise seem absolutely incredible, because it is beyond anyone’s common understanding, that he is interrupted. Luke notes that, “Festus said with a loud voice.”

In other words, Festus had been listening up to this point, probably enjoying Paul’s words, even if he wasn’t on the same page with him. But when Paul spoke concerning the resurrection from the dead, he could no longer contain himself and simply blurted out his next words, “You are maniacizing Paul!”

The words are those of an eyewitness testimony. Luke was probably there in attendance, but if he wasn’t, we can still imagine Paul and him laughing over the response of Festus as Paul brought the memory back to words.

If Luke was not present at the time, the animation of Paul’s words was still enough for Luke to perfectly describe the scene. As Festus is sitting in judgment, it seems almost ridiculous that he would burst out in the way he has. It would be just like a judge yelling at a defendant, “You’re nuts.”

Although he may think these things about people while sitting in judgment, it isn’t a common or expected type of reaction. It would even show that an unfavorable judgment could be the result, simply because of his own bias against Paul’s argument. Regardless of this, the words are blurted out, and the reason for them is given as well, “Your great letters turn you to mania.’”

The word translated as letters is gramma. It signifies that which is drawn or written down. Thus, a letter. We use the same term today when we say something like, “He is a man of many letters.” The same word is used in John 7:15 to speak of Jesus’ great learning as well. Here, it is in the neuter plural, and therefore it gives the idea of the cumulative body of writings which Paul studied.

Festus may have known that the Jews held fast to their sacred writings as no other people, even more so than the highly educated Greeks. The Greeks were in the habit of studying but also writing. The Jews claimed that what they read wasn’t their own writings, but the writings of God. Therefore, they were studiers first and foremost of that which they claimed was divine.

Festus may have known this, and his conclusion was that Paul had gone over the deep end in studying, finding things in the writings which he mentally converted into an obsession and then insanity. Paul had spoken the very words that these writings proclaimed (verses 22, 23), but Festus was unable to accept what he proclaimed.

Although his comments were limited, it is apparent that the words of 1 Corinthians 1:18-25 rang true in Festus’s case. What Paul saw as logical, reasonable, and fulfilled in the resurrection of Christ, Festus saw as both incredible and mentally unsound. He surely thought that Paul had, as it were, been overwhelmed through study.

It is of interest that Paul never makes an appeal to either Greek reason or intellect in this speech as he did in Acts 17:25. Instead, he has spoken only of what can be derived from Scripture and which would keep him legally within the confines of a sub-sect of Judaism (religio licita).

As a brain squiggle, the word translated as “mania” is from the noun mania. That is derived from the verb form also used in this verse and translated as “maniacizing.” It is only used here in the New Testament. It is, of course, the basis for our modern term “mania.”

Life application: There is a duality in the final acts of the finished work of Christ. There is the cross, and then there is the resurrection. Neither is a stand-alone act. The cross without the resurrection would be a pointless sacrifice. The resurrection is an unintelligible event unless it is preceded by the atoning death of Christ.

Sin is the problem. People are spiritually dead because of sin. People then physically die apart from Christ because that sin problem is not corrected. Christ was crucified, becoming an atoning sacrifice for the sins of man. But if Christ did not resurrect, it would mean that either He died in His own sin or that the sins of those He died for stuck to Him, tainting Him with their sin. Either way, the act would have been futile.

But because He had no sin, and because He was able to fully atone for the sins of others, their sin is removed from them forever. His body was the offering that made this possible. In Acts 2, Peter says of Jesus that “it was not possible that He should be held by” death. As the wages of sin is death, and as He had no sin, death could not hold Him. But more, because His perfection was fully sufficient to atone for our sin, death could not hold Him by that either.

Thus, it is an absolute proof that those who are saved will forever remain saved. In coming to Christ, our sin is once and forever immediately atoned for. There is no sin beyond the cleansing power of Jesus’ blood. To claim that would then be to claim that Jesus’ sacrifice was insufficient to purify. Such cannot be the case! All hail the glorious name of Jesus. Hooray for Jesus!

Lord God, we thank You for what occurred in the giving of Your Son for our sin. Jesus! It is all about Jesus. Forgive us for making our lives and thoughts about us. We are merely the recipients of the gracious work that You have accomplished through Jesus Christ our Lord! Amen.

Wisconsin House of Representatives.

Monday, 8 April 2024

“that the Christ would suffer, that He would be the first to rise from the dead, and would proclaim light to the Jewish people and to the Gentiles.” Acts 26:23

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, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

The words of Paul are very difficult to express literally. They read, “that passable, the Christ. That first from dead – resurrection – He is come to preach light to both our people and the Gentiles” (CG).

Paul had just noted that what he said was nothing other than those things that the prophets and Moses said would come. With that, he next says, “that passable, the Christ.”

The word to describe Christ is an adjective found only here in Scripture, pathétos. It signifies one destined to suffer. In other words, he was passible. Thayer’s says he was endued with the capacity of suffering, capable of feeling.

Paul clearly asserted in the previous verse that each of the points of doctrine that he was to convey to his hearers was to be found in the very Scriptures that Agrippa himself would be aware of.

That the Christ would suffer is found in numerous passages in the psalms, Isaiah, Daniel, Zechariah, etc. These things are often specifically stated. In type and in picture, they can be found throughout the writings of Moses and all the way throughout the rest of the Old Testament.

That the Christ was liable to suffer was something that was ignored by the Jews. They had only focused on His acts of conquest, triumph, and power. They looked at the Messiah as one that would fulfill all of the promises concerning restoration of the land to them, leading the nations, and so forth.

What they missed is that these very things are actually found through His suffering. First and foremost, His power is, in fact, shown forth in His weakness. This portion of His coming was to handle the sin problem in man. Only after that is taken care of can man be restored to God.

Having a nation of people whose sins are not atoned for to lead the nations would make no sense. But the Jews misunderstood this and thought that it was Moses and the sacrificial system that dealt with these things, being sufficient to make them acceptable to God. But those things only anticipated Christ’s more perfect work.

After His suffering, Paul next focuses on the resurrection. In both type and in explicit references, the Messiah is shown to not only suffer, but to rise. As he says, “That first from dead – resurrection.”

Paul’s words are succinct and precise. If the Messiah was to suffer and die an atoning death for the people, and yet He was also to rule forever as the Leader of the people, then either there is an absolute and irreconcilable disconnect between the two thoughts, or the Messiah would first die and then be raised to rule. This is seen in the Dead Sea Scrolls and the Greek translation of Isaiah 53:11 – From the labor of His soul He shall see light.

The Masoretic Text, the Vulgate, and the Targums omit this section of the passage, but it is surely in the original. In type, the resurrection is seen in the lives of Isaac, Joseph, Benjamin, etc.

It should be noted that Christ was not the first to come back to life. Both Elijah and Elisha raised children. The widow’s son was raised by Jesus and then later Lazarus was as well. However, Jesus was the first who was resurrected to eternal life. The others were merely raised to restored life. According to Leviticus 18:5, His sinless perfection demanded that He must rise.

Paul next notes that it was out of Christ’s resurrection that “He is come to preach light to both our people and the Gentiles.”

The words are rather difficult to express in English and translations vary widely. However, the verbs, being present tense, are well expressed with the words “He is come to preach.”

It is the resurrection which brings light to those who sit in the shadow of death. All mankind knows that death awaits. It is a dark and futile life. It is an existence with no hope. However, with the coming of Christ, a new Light has dawned. Eternal life is promised to those who trust in Him, both Jew and Gentile.

As for the words “our people,” it simply says “people,” but the word “our” is implied in the word used, especially because Paul is speaking directly to Agrippa.

Life application: The timeline of Daniel 9 says that a certain number of years would pass and then, with seven years left in the given timeline, the Messiah would be cut off. The meaning is that He would die.

If the Messiah died, and there are seven more years to go before the restoration promised by God for Israel under the Messiah would take place, then it means, by default, that the Messiah must resurrect. There is no way around this. The Messiah cannot reign if He were to remain dead!

Therefore, there must be a reason why He would die. That reason is the key theological point to be found in Scripture. Sin. Sin must be dealt with first and foremost before restoration with God can come about. The law was introduced to demonstrate this. Only in the fulfillment of the law can man stand in a right relationship with God.

Without that, only darkness exists. But in the fulfillment of the law, the light is made manifest. As all people already bear Adam’s sin, then no person could fulfill the law and be right with God because Adam’s sin predates the law. Therefore, Christ came in sinless perfection. He then fulfilled the law. He now offers His sinless perfection to any who will simply believe. This is the Light which has come into the world. Believe that God has done it! Jesus has prevailed!

Lord God, thank You for the giving of Your Son, our Lord Jesus Christ. How grateful we are to You for the promise and surety of total restoration and eternal life because of what You have done through Him. Praises to You, O God! Amen.