Acts (Written)

Wisconsin Capitol Facade.

Monday, 18 March 2024

“I think myself happy, King Agrippa, because today I shall answer for myself before you concerning all the things of which I am accused by the Jews, Acts 26:2

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, 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 NKJV reverses the order of the words, thus confusing the flow of thought. A literal translation would be, “Concerning all which I am accused by Jews, King Agrippa, I have deemed myself blessed before you, being about to defend myself today” (CG).

In the previous verse, Paul was given the right to speak to the gathered council. From there, he stretched out his hand to do so. With that, he begins his words, saying, “Concerning all which I am accused by Jews, King Agrippa.”

There is no article before “Jews.” He makes an overall statement about any Jew who has come forth to make an accusation against him, and any others who might find fault in him at any point in time.

His words indicate that he is not an enemy of his own people in any way, shape or form. This is especially pertinent because Agrippa is a Jew. Paul’s people have united against him, but their stand has no merit. Having said that, he continues his opening address, saying, “I have deemed myself blessed before you.”

His words demonstrate a cheerfulness that ran through him, as if a man who knew that this trial had no bearing on his final destiny. Instead, it was merely a way-station on the way to his desired evangelism in Rome. And even that was only a small portion of the race he was running on his way back to Christ who had appeared to Him on the road to Damascus.

All of this brought about a sense of joy that he could convey in his words to Agrippa. He was prepared to convey his thoughts to those he stood before, but especially Agrippa. With that stated, he next tells why he felt so blessed. He says this came about because he was “being about to defend myself today.”

A defense is exactly what he would be giving. Both in verse 1 and 2, the word apologeomai is used. It is His apologetic discourse which concerned the charges mentioned in Acts 24:5, 6, and which he had already answered on several occasions. In fact, the term apologeomai was used in Acts 24:10 when he first defended himself before Felix two years earlier.

His speech now will carry the same general substance that it did when he stood on the stairs in Jerusalem in Acts 22, but there will be less of a defense concerning apostasy and it will be more directed to his commission as an apostle and the divine assistance he received along the way.

Life application: To this day, Paul is maligned by his own people. The stain of being some type of heretic has been multiplied throughout the millennia so that, like Jesus, he is considered an absolute pariah to those who refer to him and his writings.

But, surprisingly, there are those who claim they follow Jesus and yet they reject Paul and his writings. What this means is that they are following “another Jesus” (2 Corinthians 11:4), and they have believed a different, meaning a false, gospel (Galatians 1:6-8). Adherents to this type of doctrine pick which books of the Bible they will adhere to or even which parts of books (such as Acts) they will accept.

They have, in their own deluded thinking, become the arbiters of God’s word. This is a sad place to be. But it is actually not as uncommon as it might seem. Their ideas are extreme and obviously false, but the same is true with any teaching that ignores even a single prescriptive precept.

For example, the pastoral epistles are clear and explicit about who can be a pastor or deacon and who is excluded. And yet, those prescriptive precepts are ignored by innumerable denominations and churches. Is that stand really any different than that of those who reject any of Paul’s writings? It may be less extreme, but it is still a pick and choose methodology that is harmful to the church.

Once any part of Scripture is taken out of its proper context we begin to fall into error. Let us be people who carefully consider context. Once the context is understood, we must then willingly be obedient to the precepts set forth within that context. In this, we will be people whose doctrine and adherence to that doctrine is fully pleasing to God.

Glorious Lord God, may we carefully and meticulously consider Your word as we read and study it. From there, may we apply its precepts to our lives in the manner which You have determined for us. May we rest in the grace of our Lord and Savior, never assuming that we can do better than He did by reinserting the law which He alone fulfilled and annulled. To Your glory, we pray. Amen.

Wisconsin State Capitol.

Sunday, 17 March 2024

Then Agrippa said to Paul, “You are permitted to speak for yourself.”
So Paul stretched out his hand and answered for himself: Acts 26:1

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, 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 would be, “And Agrippa said to Paul, ‘It is permitted for you to speak for yourself.’ Then Paul, made his defense, having stretched out the hand” (CG).

The previous verse ended Chapter 25 with Festus noting that it was unreasonable to send a prisoner without specifying charges against him. Now, Chapter 26 begins with, “And Agrippa said to Paul.”

Scholars state that Agrippa was not in a superior position to Festus, but rather a different type of position. Therefore, his speaking first isn’t a yielding to his status. Instead, Agrippa, as the one who has requested the audience (25:22), and as the one who has been petitioned for assistance in the matter (25:26), is the one to grant Paul permission to speak. Understanding that, Agrippa says, “It is permitted for you to speak for yourself.”

Agrippa, having previously noted to Festus that he wanted to hear Paul, eagerly hands over to the chained apostle the right to speak. There is no introductory statement, no question added concerning the words of Festus, and no repetition of any of the charges of the Jews. One gets the sense that Agrippa truly was excitedly curious about Paul and what he had to say.

Having given the platform to Paul, it next says, “Then Paul, made his defense, having stretched out the hand.”

This stretching forth of the hand has already been seen by Paul in Acts 21:40 and by Alexander in Acts 19:33. Barnes notes, “This was the usual posture of orators or public speakers. The ancient statues are commonly made in this way, with the right hand extended. The dress of the ancients favored this. The long and loose robe, or outer garment, was fastened usually with a hook or clasp on the right shoulder, and thus left the arm at full liberty.”

As for Paul’s defense here, it is not one petitioning release. He was bound by law to go to Rome because of his appeal. Rather, he is repeating his case of innocence, knowing that it will be recorded for his trial in Rome.

Further, his appeal to Agrippa may ease the burden of other Christians in the future who would be subject to Agrippa’s rulings. A third reason is that Paul was an evangelist. What better opportunity to speak out the message of Christ? See Luke 21:12, 13 where Jesus spoke of exactly such an opportunity.

Life application: There are always times in life when it seems inconvenient to stop and tell someone about Jesus. We may be busy, we may have other things on our minds, etc. And yet, if we let the chance pass, we are bound to find out that whatever was distracting us wasn’t that big of a deal after all. But more, we will then consider that we missed our opportunity to tell that person about Jesus. The “I’ll get it next time” never happens.

The message of Jesus is the only message that can redirect a person from condemnation to salvation. Without it, they will be lost forever. Let us remember this and use every opportunity to share the good news.

Remember this from day to day. Redirect your mind to make sharing the gospel a priority. The more you do it, the more you will be willing to do it. Like everything else, such things take mental effort to do. However, as you continue to share the good news, it will become more and more natural until it becomes a part of your daily life. So get started and continue on!

Lord God, we often only get one chance to talk to a particular person. May we make talking about You a priority so that when we have that one-time meeting with someone, we at least can say we used it properly and told them what You have done for us. Help us not to be people who later regret neglecting this most important of all human interactions. It alone can make an eternal difference in their destiny. May we be willing to share it! Amen.

Plant urn, 1 each. Wisconsin Capitol.

Saturday, 16 March 2024

“For it seems to me unreasonable to send a prisoner and not to specify the charges against him.” Acts 25:27

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, Festus noted that he had nothing certain to write to Caesar concerning Paul. Hence, he was looking for something to write based on the examination. With that, he next says, “For it seems to me unreasonable to send a prisoner and not to specify the charges against him.”

Paul’s appeal to Rome placed Festus in a most embarrassing position. How could he send him to Rome without submitting a reason for sending him? Paul was tried by him, and yet he still found no way to specify any charges with which to justify elevating the matter to Caesar.

But Paul is the one who had appealed to Rome for his protection which was based on Festus’s suggestion to have him taken to Jerusalem for inquiry. As Jerusalem had no authority over him, and especially because they had failed to make any valid case against him, there was a vacuum left because of a person who had appealed to a higher authority, while at the same time, there was nothing with which to justify such an appeal.

For this reason, Festus’s words that it was “unreasonable to send” Paul as a prisoner to Rome are perfectly stated. Not only was it unreasonable, but it was also quite possibly career-ending for him. And yet, Paul had to be sent based on the decision of the trial.

Life application: It would make no sense for Festus to send Paul to Rome as a prisoner without charges laid against him. He would arrive in chains with a guard next to him, and they would ask, “What has this person done?” When the guard says, “I don’t know, they didn’t give me a reason,” it would cause a giant stir.

If you “send” the message of Jesus out to others, saying you are His bondservant, people may say, “Why are you telling me this? What authority over you does a dead guy have?” How are you going to explain Jesus’ authority to them?

It may seem like a silly proposition, but it is exactly why Peter says –

“But sanctify the Lord God in your hearts, and always be ready to give a defense to everyone who asks you a reason for the hope that is in you, with meekness and fear.” 1 Peter 3:15

Their response may be, “You claim to have a hope, you state that Jesus is your Lord, and you are His bondservant, and yet, you cannot explain why? What kind of hope is that!”

It is up to us to not only know these things are true but also how to explain to others that they are so. It can be hard at first. People ask unexpected questions that you may not be able to answer. You might feel silly when you cannot reply properly. But that is ok. The next time, you will be prepared for that answer. Another unusual question may arise, but don’t worry! Eventually, you will have an answer to every question that comes your way.

We all have to start somewhere, so don’t be afraid to start! Tell others about your hope. Unless they hear, they cannot also share in it.

Glorious Lord God, give us the inner desire to get the saving message of Jesus out to others. Help us not to be timid or reticent. Instead, may we be willing and ready. There are people who need to hear this word. May we be a part of sharing it. Yes, Lord, help us in this noble endeavor. To Your glory, we pray. Amen.

Law Enforcement Officers Memorial. Wisconsin Capitol.

Friday, 15 March 2024

“I have nothing certain to write to my lord concerning him. Therefore I have brought him out before you, and especially before you, King Agrippa, so that after the examination has taken place I may have something to write. Acts 25:26

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).

Festus just noted to Agrippa that he had found nothing deserving of death in Paul. But more, because of the situation, Paul had appealed to Caesar. Therefore, Festus decided to send him. However, there is a problem with this, which he now explains with the words, “I have nothing certain to write to my lord concerning him.”

It was obvious there were no valid charges against Paul from the perspective of Roman law. He may have offended the Jews, but that was not something that concerned Rome in the slightest. However, having appealed to Caesar, he could not be denied his right to a trial there.

Imagine someone offending his employer at the local grocery store. That is a matter for the store to determine whether he should be fired or not. However, the store manager calls his friend the mayor and says he wants the guy arrested. The mayor calls them both in, finds out that this is a business matter where he has no jurisdiction, and says, “Are you willing to go back to the store for a trial?”

This won’t do. The accused knows that the other employees promised to beat him to death if they got hold of him, and so he appeals to the governor, which is his right in this particular country. What is the mayor going to tell the governor? There are no legal charges against the guy, and yet he now falls under the protection of the state. This is like what has happened to Paul. As such, Festus says, “Therefore I have brought him out before you, and especially before you, King Agrippa.”

With nothing certain to write in a necessary report to the court of Caesar, Festus saw an opportunity to use Agrippa as a way of alleviating the box he had gotten himself into. And the arrival of Agrippa made the calling of all of the others a valid reason to attend.

In other words, the pronoun “you” is plural. In essence, it says “before you all.” But the attention is especially on Agrippa. Festus is making an open explanation to the entire court, seemingly in hopes of having not just Agrippa but also anyone else who could provide input do so. Festus then says this would be “so that after the examination has taken place I may have something to write.”

Here, the word translated as “examination” is a noun found only in this verse, anakrisis. It means a judicial examination or a preliminary inquiry. This is the purpose that Festus has for the king and witnesses to listen and consider what has taken place.

Concerning the term “my lord,” kurio, when speaking of Nero in the first clause, Vincent’s Word Studies gives Luke an A+. He says it is “… an instance of Luke’s accuracy. The title ‘lord’ was refused by the first two emperors, Augustus and Tiberius. The emperors who followed accepted it. In the time of Domitian it was a recognized title. Antoninus Pius was the first who put it on his coins.”

Life application: Luke’s meticulous documenting of even simple terms like “my lord” shows his devotion to accuracy in what he has recorded. But this should not be surprising. If the Spirit inspired his writings, then they will be exactly what God wants in His word. It is certain that what is penned will be accurate in what the words convey.

It is true that there are many difficult verses and passages in Scripture. Things seem to be wrong, misworded, ill-placed, and so forth. But with careful study, we find that these things are not so. Rather, through such study, we find a perfection of thought and harmony of transmission that brings the entire Bible into a cohesive and amazingly constructed testimony to what God is doing in redemptive history, all centering on the Person and work of Jesus Christ.

When we see this, it will solidify, not weaken, our faith in what is penned there. Don’t be afraid to spend the necessary time checking things out. And don’t be afraid to question the text, as if it would mean you are somehow lacking faith that this is truly the word of God. Rather, question it all the more stringently.

Each time you find an answer to your question, you will be bolstered in your faith that it is what it claims to be! God is anticipating spiritual strength in His people. That comes through care, contemplation, testing, and proving. So be about it! In this, He will be pleased, and you will be more firmly set in your faith.

Lord God, how wonderful it is to check out Your word and find that what we questioned has been validated through careful study. We are then strengthened in our faith, and we can have a greater resolve in the matters of faith that Your word proclaims. When we are grounded in Your word, we will be grounded in the Subject of Your word, our Lord Jesus! With this, nothing will pull us away from our devotion to You. Amen.

Capitol grounds, Wisconsin.

Thursday, 14 March 2024

“But when I found that he had committed nothing deserving of death, and that he himself had appealed to Augustus, I decided to send him. Acts 25:25

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).

The words are better translated as, “And I, finding nothing he has done worthy of death, and he also himself having appealed to Augustus, I judged to send him” (CG).

Festus has just explained to Agrippa that the whole assembly of the Jews was in a snit over Paul and that they had petitioned him, crying out that he was not fit to live any longer. However, Festus continues, saying, “And I, finding nothing he has done worthy of death.”

Depending on the source text, the verb is either a present or an aorist participle. Either way, the statement should be considered as an emphatic one, as Festus’ trial found the accuser’s case lacking. Their argument failed to sustain their charges. However, a monkey wrench was tossed into the situation, complicating things. Festus next tells Agrippa, “and he also himself having appealed to Augustus.”

As Paul had appealed to Augustus, Festus had to include a full report concerning the appeal that he made. It would make no sense for a prisoner to appeal something, claiming he was innocent, and yet he was then sent by Festus to Caesar without citing what evidence he had to support the claim.

However, Paul’s appeal was made because of where the location of the trial would be, meaning Caesarea, not Jerusalem. When Jerusalem was suggested, the appeal was made. This caused a certain amount of difficulty concerning what to report.

As such, and as Festus was not schooled in such matters concerning Jewish life, he sought King Agrippa’s assistance in the matter. This will be revealed in the next verses. For now, and because Paul had every right to appeal to Caesar, Festus next says, “I judged to send him.”

His judgment was actually exactly what had to take place. Paul, as a Roman, could not be denied his right to appeal, especially when it involved the matter of jurisdiction. Once the matter of moving the trial to Jerusalem was raised, it opened up the path to Caesar’s judgment seat.

Life application: As noted above, there is a difference in the tense of the first verb of the verse being evaluated. There are also a few other small differences in the Greek texts. They really don’t change the intent of what is said in any grand way, but it is still good to know what is different and to try to determine how such things may have occurred. Note the difference in that first verb:

Κατελαβόμην [katelabomen]
Καταλαβόμενος [katalabomenos]

Imagine reading a paper and seeing, “I have risen to tell you about Jesus.” However, another paper about the same town hall meeting says, “I have arisen to tell you about Jesus.” That is a small difference, and the meaning is essentially unchanged. But you want to know how that change came about.

Studying the reason for scribal errors is an immense field. This is because there are innumerable texts to be referred to. They are also incomplete at times. Different handwriting styles, splotches, degradation of the document, and so forth can all make it difficult to know exactly what has been written.

Further, scribes are just people. They get tired, they get distracted, and so forth. Errors such as haplography, dittography, transposition, etc., can affect a text. Margin notes concerning texts may creep into the text itself by the error of the next scribe.

Watching videos or reading books about textual criticism can help you to understand what is going on and why. Too often, people take a faulty stand on such things, claiming that those who read one version or another are doing the devil’s bidding by reading a compromised translation. But those same people fail to understand that there are variations even in their own translation.

For example, the KJV is not a single translation without variation. There is the original 1611 edition, which is almost impossible for a modern reader to understand. John 3:16 alone will give you a headache –

“¶ For God so loued þe world, that he gaue his only begotten Sonne: that whosoeuer beleeueth in him, should not perish, but haue euerlasting life.”

There is a Cambridge edition and an Oxford edition. There are innumerable changes between them. But more, if you decide on the Cambridge, there are variations in it. There are differences in the 1629, 1638, 1760, 1873, 1900, etc. editions.

If there is this much variation in a translation, imagine how much variation exists because of scribal errors in thousands of Greek texts. Critical scholars of manuscripts should not be excoriated. They should be applauded for the tedious and thankless work they carry out to bring us the most accurate text possible.

God has, through the multitude of biblical texts available, ensured that we have His word. Our job is to study and show ourselves approved concerning this invaluable gift that He has safely maintained throughout the ages for His people to read and cherish. Praise God for His superior word!

Lord God, we know that the contents of Scripture are a faithful and reliable testimony to what You have done and are doing in the stream of human existence. Thank You for those people who faithfully keep and maintain this word, doing their best to present it to us in an understandable way so that we can know You better with each page we turn. Amen.