BIBLE IN TEN

Acts 18:9

Monday, 3 July 2023
 
Now the Lord spoke to Paul in the night by a vision, “Do not be afraid, but speak, and do not keep silent; Acts 18:9
 
In the last verse, Paul spoke, people believed, and then they were baptized. With that, it next says, “Now the Lord spoke to Paul.”
 
This is something that has occurred and will continue to occur in Acts. Sometimes it is the Lord personally appearing, and sometimes it is through a messenger. It has happened to others, such as Stephen, Peter, and Cornelius. At the time of his conversion in Acts 9, the Lord appeared to Paul. In Acts 16:9, Paul had a vision of a man from Macedonia calling for them to come and help them. Now, it specifically says that the Lord spoke to Paul “in the night.”
 
This is the same as the vision from the man of Macedonia. It was specifically recorded as being at night. Likewise, this time it is also “by a vision,” or more literally, “through a vision.” It can only be speculated just what is being conveyed here, but it is the same word used several times already in Acts. Strong’s defines it as “something gazed at, i.e. A spectacle (especially supernatural).”
 
The Lord appeared to Paul in a recognizable way where he knew it was Him. In His appearing, He then said, “Do not be afraid.” The deduction is that the Lord said this because Paul was afraid and he needed to be reassured that he would bring about the effect the Lord intended. This is answered in the next verse: Do not be afraid / for I am with you.
 
The obvious question would be, “Afraid of what?” The answer is addressed in the next words where the Lord says, “but speak.” The word is a present imperative. It is a command to speak. Translations vary, but the intent is understood – be speaking, continue speaking, speak out, etc. Paul may have thought that the converts he had were all that would come about and from this point on, there would be little fruit.
 
The city was pagan and filled with idolatry and immorality. He might have thought he was insufficient to the task of any further evangelization. However, the Lord is instructing him to speak. This is also answered in the next verse: Speak / for I have many people in this city. Paul is being reassured that his words will meet the Lord’s intended effect. This appears to be what Paul is referring to in 1 Corinthians –
 
“And I, brethren, when I came to you, did not come with excellence of speech or of wisdom declaring to you the testimony of God. 2 For I determined not to know anything among you except Jesus Christ and Him crucified. 3 I was with you in weakness, in fear, and in much trembling. 4 And my speech and my preaching were not with persuasive words of human wisdom, but in demonstration of the Spirit and of power, 5 that your faith should not be in the wisdom of men but in the power of God.” 1 Corinthians 2:1-5
 
Paul admits his weakness, fear, and trembling. He obviously felt insufficient to carry on the task set before him. He again admits that this is the case in his second letter to them, asking the question for all to consider –
 
“Now thanks be to God who always leads us in triumph in Christ, and through us diffuses the fragrance of His knowledge in every place. 15 For we are to God the fragrance of Christ among those who are being saved and among those who are perishing. 16 To the one we are the aroma of death leading to death, and to the other the aroma of life leading to life. And who is sufficient for these things? 17 For we are not, as so many, peddling the word of God; but as of sincerity, but as from God, we speak in the sight of God in Christ.” 2 Corinthians 2:14-17
 
In those words, Paul asks the question rhetorically as a way of showing the immense responsibility laid upon the one who shares the gospel message. It is a two-edged sword that will lead some to life and some to death. The words when transmitted will lead to either eternal life or eternal damnation.
 
Who would take such a responsibility lightly? Who would even be willing to speak such words, knowing what the result could be? Paul implies here that it is the grace of God alone which enabled him to pronounce the eternal destiny-deciding words. He felt insufficient, but the Lord bolstered his confidence with this night vision. Continuing His words, He says to Paul, “and do not keep silent.”
 
Not only was he commanded to speak but he is exhorted to not be silent. One can speak and then take a break, but the Lord tells Paul to do otherwise. He is to both speak and not stop speaking. His words will be effective and the Lord will be with him in the process.
 
Life application: Today, we do not need such a vision from the Lord. The Bible is complete. The trepidation Paul experienced is something that others may experience. A missionary goes off to Thailand, for example. Upon arrival, the question may be, “How can I be effective in the task set before me?” If that person has read the account of Paul in Acts, he will know that if the Lord is with him, exactly what is intended by Him will come about.
 
The very words recorded in Acts and the epistles are given to remind us that such fear is unfounded. It is because these things are recorded there that we should not expect visions from the Lord. He has sufficiently demonstrated that His plans are being worked out. Because we have the Bible, we can know that even in our insufficiency, the Lord’s guiding hand is with us and it is fully sufficient to get the job done.
 
Lord God, because we have Your word, everything we need to proceed in life is documented and available to us. Nothing is lacking for us to accomplish what is set before us except to read and know what the word says. If we apply its contents to our own walk before You, we will be set for every challenge. Thank You for Your precious word. Amen.
 

Acts 18:8

Sunday, 2 July 2023
 
Then Crispus, the ruler of the synagogue, believed on the Lord with all his household. And many of the Corinthians, hearing, believed and were baptized. Acts 18:8
 
In the previous verse, Paul moved his teaching to the house of Justus who lived directly next to the synagogue. With that remembered, it now continues with, “Then Crispus.”
 
The name Crispus means Crisp in its original sense which is Curly or Bent. Abarim explains –
 
“The name Crispus is identical to the Latin adjective crispus, curled (of hair), or uneven and wrinkled. From this adjective comes the verb crispo, to curl or to cause to swing — hence our English word crisp for curly potato slices; a crispy leaf is not a leaf that crunches and crackles but a leaf that's curled up on the edges. Our adjective, in turn, comes from the Proto-Indo-European root ‘s)ker-’, to bend or turn, from which also stems the verb κειρω (keiro), to shear or shave off (as ostensibly used in ACTS 18:18).”
 
A pun is likely being made by Luke. In the previous verse, Paul entered the house of Justus (Just or Upright as in being straight). Now, Curly is being noted. He is next noted as “the ruler of the synagogue.” Despite having the article before “ruler,” it does not mean he was the only ruler. Synagogues have more than one at times, as is seen in the gospels where the same word is used, such as –
 
“Now when Jesus had crossed over again by boat to the other side, a great multitude gathered to Him; and He was by the sea. 22 And behold, one of the rulers of the synagogue came, Jairus by name. And when he saw Him, he fell at His feet 23 and begged Him earnestly, saying, ‘My little daughter lies at the point of death. Come and lay Your hands on her, that she may be healed, and she will live.’ 24 So Jesus went with him, and a great multitude followed Him and thronged Him.” Mark 5:21-24
 
Therefore, he may have been one of several rulers or he could have been the only ruler. If one of several, the use of the article would be to distinguish him from any other person who had the same name. Of him, the NKJV says that he “believed on the Lord.”
 
It is incorrect. Most translations say something similar to this, but there is no preposition in the Greek. It simply says, “he believed the Lord.” What may be the case is that he had heard the word about Jesus and he, like a Berean, checked the word directly. This seems like a sound conclusion because his conversion is specifically mentioned after the note concerning Paul’s entrance into the house of Justus. If he had heard directly from the Lord, Luke would certainly have included that. Rather, “faith comes by hearing, and hearing by the word of God” (Romans 10:17). He heard, he verified, and he believed the Lord who gave the word.
 
Therefore, the pun continues. Next door was Justus who was straight. Now, Curly has been made just, having been straightened out. Isaiah prophesied of such things –
 
“Every valley shall be exaltedAnd every mountain and hill brought low;The crooked places shall be made straightAnd the rough places smooth;5 The glory of the Lord shall be revealed,And all flesh shall see it together;For the mouth of the Lord has spoken.” Isaiah 40:4, 5
 
Along with Crispus, it also says, “with all his household.” As in Acts 10 and Acts 16, the whole house has believed. This does not mean that everyone is saved through one, nor can that be inferred. It means any who believed were saved. It is the belief that is highlighted and which is then responded to: belief = salvation. Because of this new faith in the household of Crispus, it next says, “And many of the Corinthians, hearing, believed.”
 
This is a testimony to the fact that one conversion can lead to many. It does not mean that the belief was in the faith of Crispus. However, it does indicate that the faith of Crispus led to belief in what had been proclaimed concerning the gospel. In other words, seeing the faith of another, especially one who would otherwise be diametrically opposed to what was presented – as indicated by the opposition and blaspheming of the Jews of verse 18:6 – led these people to consider and accept the gospel.
 
How this happened is not stated, but one possibility is that Crispus was a known figure. Upon his conversion, he took time to explain to those Corinthians who knew him that he had checked his own Scriptures and realized that they foretold exactly what Paul proclaimed. His faith led to the trust of those Corinthians in the truth of the matter and thus to their conversion as well. From there, it says, “and were baptized.”
 
This means first Crispus and his household who believed and then also those Corinthians who also believed. This is recorded in 1 Corinthians 1 –
 
“I thank God that I baptized none of you except Crispus and Gaius, 15 lest anyone should say that I had baptized in my own name. 16 Yes, I also baptized the household of Stephanas. Besides, I do not know whether I baptized any other. 17 For Christ did not send me to baptize, but to preach the gospel, not with wisdom of words, lest the cross of Christ should be made of no effect.” 1 Corinthians 1:14-17
 
Paul personally baptized Crispus and Gaius along with the household of Stephanas. What can be inferred is that Crispus may have then had the honor of baptizing his own household.
 
Life application: The ridiculously inane teaching of hyperdispensationalists is that Christians today do not need to be baptized. 1 Corinthians 14:17 is used as one of their crazy “proofs” that this is so. Twisting Paul’s words, they say that Paul was not sent to baptize, stopping right there and using those words as validation of their nutty theology.
 
Paul’s point was not that believers did not need to be baptized. Throughout Acts, Paul baptizes people as do others. Conversion after conversion, when someone believes, he or she is then noted as being baptized. It sets up a normative affirmation that baptism is something that was both practiced and accepted as proper because it is in accord with Jesus’ words of Matthew 28:18-20.
 
Paul’s baptism of Crispus, Gaius, and others demonstrates that baptism was appropriate, but that was not his main line of work. His job was that of an apostle. Someone had to baptize the first converts. Being several in number, Paul did some and it is likely that those who traveled with him did others. From there, the now-converted and baptized Crispus could baptize others. This would leave Paul free to continue his apostolic ministry without interruption.
 
A problem with the thinking of the hyperdispensational heretics is that it clearly says that the Corinthians who believed were baptized. As this is so, and as they are Gentiles, then there is no logical point in Scripture or in church history where this was no longer the case. In other words, who is the decider of when the practice of baptizing was to end. There is no point for it to be so and there is no instruction in Scripture to override the clear words of Jesus in Matthew 28. The thinking is crass and illogical.
 
Don’t get duped into ridiculously presented arguments like those of hyperdispensationalists. They take verses out of their intended context, form pretexts, and then run with them. This is similar to those who use Jesus’ words concerning the law and claim we are still required to observe Moses when He said, “Do not think that I came to destroy the Law or the Prophets” (Matthew 5:17).
 
“See! You must observe the law and the prophets!” No! Rather, Jesus continued speaking, “I did not come to destroy but to fulfill.” And fulfill it He did. Now, His work can be imputed to anyone who will believe and accept that fulfillment on his behalf. For those who do not, they will not be saved. They can wallow in their own mire of law observance and be rejected by God for their insolent pride against His offer of grace.
 
Lord God, help us to think clearly on issues of such great importance as those presented in this commentary. May we never be duped by those who wish to pull us away from either salvation by grace through faith or from obediently following the Lord Jesus via the rite of believer’s baptism. These things are not hard to discern, but they are easily twisted by those who hate what You have set before them. May we not be included with such people. May our hearts be directed toward You in faithful obedience. Amen.

Acts 18:7

Saturday, 1 July 2023
 
And he departed from there and entered the house of a certain man named Justus, one who worshiped God, whose house was next door to the synagogue. Acts 18:7
 
The translation is more correctly rendered, “And having departed thence, he came to the house of someone by name Justus, worshiping God, whose house was adjoining the synagogue” (CG).
 
Paul had just notified the Jews that he would henceforth go to the Gentiles. True to his word, it next says, “And having departed thence.”
 
He left their presence, knowing that he had done his duty by going to his Jewish brethren first, and also knowing that he was wasting his time by staying with them any longer. Therefore, in having departed from there, “he came to the house of someone by name Justus.”
 
The name Justus is Latin for Just (or Upright as in being or straight). The name is used by Jews in Acts 1:23 and Colossians 4:11. Some manuscripts say, Titus Justus. From there, it is then said that he is the same person referred to in 2 Corinthians and/or Galatians. There is no reason to make this leap as both names were not uncommon at that time. Regardless of that, it notes of him that he was “worshiping God.”
 
It is the same word used five times already in Acts, including of devout women such as Lydia in Acts 16. The meaning is that he was either a proselyte or he was a convert to Christianity. The main point concerning him is that he is a Gentile. Paul had gone straight from the Jews to engaging the Gentiles, including entering a Gentile house.
 
In this, he was clearly demonstrating his convictions that the Gentiles were not to be considered “common or unclean” (Acts 10:28). Concerning the location of the house of Justus, it next says, “whose house was adjoining the synagogue.”
 
It is a word found only here in the Bible or any other ancient Greek literature, sunomoreó. It signifies to border on or be next door to. What is probably the case is that the ministry was moved to the house of Justus, but Paul continued to live with Aquila and Priscilla. There would be no need to cut himself off from them just to make a point about going to the Gentiles. Rather, he was simply moving his ministry to a location where the Jews could see his freedom each time they went to the synagogue.
 
It is a purposeful act on the part of Paul that his teaching would continue within earshot of them, but in a place that they would have been loath to enter because of their attitude concerning Gentiles.
 
Life application: Despite his statement that he would go henceforth to the Gentiles, he still left the door open to evangelizing the Jews, even in the area of Corinth. He will continue to engage the Jews, having both positive and negative interactions with them. He knew that he could not beat his faith into someone else. He had said what he had to say, they were belligerent against his words, and so he moved on.
 
This is a good lesson for us as well. We may be extremely passionate about a family member or a friend that we want to see come to Christ. If they have been told the gospel and turned it down, you have done your job. In continuing to harp on someone about their need for Christ, it is not unlikely that you will alienate the very person you hope will convert.
 
State your words, offer to be there to answer questions in the future, and then be a proper example to them of what you have told them about by living as a faithful Christian, praying for them as it comes to mind. You cannot beat your faith into them, but you can act in a manner that may – someday – remind them of their need for Jesus. When their lives hit a bump or a brick wall, you can reengage them in a manner that may be just what they need at that moment. If you had alienated them through constant nagging, that would not come about. So be patient and be a positive representative of Jesus in the meantime.
 
Lord God, help us to be wise in our evangelism of others, including those close to us. Help us to faithfully proclaim the gospel and then allow those who hear to make up their minds accordingly. Give us the wisdom to understand that it is not up to us to convert their hearts. It is our job to present the gospel that can. From there, they have a choice to make. Give us wisdom in this regard. Amen.

Acts 18:6

Friday, 30 June 2023
 
But when they opposed him and blasphemed, he shook his garments and said to them, “Your blood be upon your own heads; I am clean. From now on I will go to the Gentiles.” Acts 18:6
 
The verbs are in the wrong tense in the NKJV. The verse reads, “And they opposing and blaspheming, having shaken out the garments, he said to them, ‘Your blood upon your head. I am clean. From now, to the Gentiles I will go’” (CG).
 
In the previous verse, it noted that Paul was compelled by the Spirit, and so he testified to the Jews about Jesus being the Christ. Now Luke continues saying, “And they opposing and blaspheming.”
 
The word translated as opposing signifies strong opposition such as opposing the entire makeup of something, organized resistance such as a particular battle array during warfare, people being opposed to something in both principle and in practice, etc. Because the verb is plural, it reveals that this was not an isolated instance. Rather, it was a concerted effort that was brought against him.
 
The word translated as blaspheming, blasphémeó, signifies the refusal to acknowledge good or to speak profanely of sacred things. In this case, they opposed Paul’s message by treating his word about Jesus with contempt. They took Jesus’ sacred name and the gospel and vilified them. Because of this, Paul’s response was, “having shaken out the garments.”
 
To understand the meaning of this act, a short passage from Nehemiah will explain –
 
“Then I said, ‘What you are doing is not good. Should you not walk in the fear of our God because of the reproach of the nations, our enemies? 10 I also, with my brethren and my servants, am lending them money and grain. Please, let us stop this usury! 11 Restore now to them, even this day, their lands, their vineyards, their olive groves, and their houses, also a hundredth of the money and the grain, the new wine and the oil, that you have charged them.’12 So they said, ‘We will restore it, and will require nothing from them; we will do as you say.’Then I called the priests, and required an oath from them that they would do according to this promise. 13 Then I shook out the fold of my garment and said, ‘So may God shake out each man from his house, and from his property, who does not perform this promise. Even thus may he be shaken out and emptied.’” Nehemiah 5:9-13
 
The act by Paul would have been perfectly understood by them. He was symbolically asking the Lord to shake them out of their offered inheritance among the saints. This act is not unlike that directed by Jesus in the synoptic gospels. When the message was rejected in a particular city, He told His disciple to shake the dust off their feet and move on. They were symbolically indicating they would have nothing further to do with such a group of people. Along with Paul’s symbolic act, “he said to them, ‘Your blood upon your head.’”
 
This would also have been perfectly understood by his hearers. In Matthew 27, at the crucifixion of Jesus, it said –
 
“Then the governor said, ‘Why, what evil has He done?’But they cried out all the more, saying, ‘Let Him be crucified!’24 When Pilate saw that he could not prevail at all, but rather that a tumult was rising, he took water and washed his hands before the multitude, saying, ‘I am innocent of the blood of this just Person. You see to it.’25 And all the people answered and said, ‘His blood be on us and on our children.’26 Then he released Barabbas to them; and when he had scourged Jesus, he delivered Him to be crucified.” Matthew 27:23-26
 
The idea then is that of blood guilt. The Jews who condoned the crucifixion of Jesus had His blood guilt upon them. Those in Corinth had their own blood guilt upon them because of sin. By rejecting the offering of God through the giving of Jesus, their blood guilt remained. This is what Jesus was referring to in John 8 –
 
“Then Jesus said to them again, ‘I am going away, and you will seek Me, and will die in your sin. Where I go you cannot come.’22 So the Jews said, ‘Will He kill Himself, because He says, “Where I go you cannot come”?’23 And He said to them, ‘You are from beneath; I am from above. You are of this world; I am not of this world. 24 Therefore I said to you that you will die in your sins; for if you do not believe that I am He, you will die in your sins.’” John 8:21-24
 
Understanding this, Paul next proclaimed, “I am clean.” The meaning is, he did not bear any responsibility for their blood guilt. It was his task to share the message of Jesus. He did that but they rejected the offer of reconciliation. He could not force the matter upon them. As such, their guilt remained while Paul was clean in regard to their coming torment. This is not unlike the word of the Lord to Ezekiel –
 
“Again, when a righteous man turns from his righteousness and commits iniquity, and I lay a stumbling block before him, he shall die; because you did not give him warning, he shall die in his sin, and his righteousness which he has done shall not be remembered; but his blood I will require at your hand. 21 Nevertheless if you warn the righteous man that the righteous should not sin, and he does not sin, he shall surely live because he took warning; also you will have delivered your soul.” Ezekiel 30:20, 21
 
With his proclamation of being clean stated, he then turned to the most degrading thing that could alight upon their ears, saying, “From now, to the Gentiles I will go.” The words are similar to those of Acts 13 –
 
“Then Paul and Barnabas grew bold and said, ‘It was necessary that the word of God should be spoken to you first; but since you reject it, and judge yourselves unworthy of everlasting life, behold, we turn to the Gentiles. 47 For so the Lord has commanded us:“I have set you as a light to the Gentiles,That you should be for salvation to the ends of the earth.”’” Acts 13:46, 47
 
The Jews had counted themselves unworthy of eternal life through acceptance of God’s offer of reconciliation. Paul, still adamant that this was the true message, said he would now carry it to the Gentiles. The implication is that the Gentiles who received the word would be accepted by God while these Jews would be rejected. The word would be unconscionable to them. But it was already a word spoken out by Jesus concerning Gentiles –
 
“Now when Jesus had entered Capernaum, a centurion came to Him, pleading with Him, 6 saying, ‘Lord, my servant is lying at home paralyzed, dreadfully tormented.’7 And Jesus said to him, ‘I will come and heal him.’8 The centurion answered and said, ‘Lord, I am not worthy that You should come under my roof. But only speak a word, and my servant will be healed. 9 For I also am a man under authority, having soldiers under me. And I say to this one, “Go,” and he goes; and to another, “Come,” and he comes; and to my servant, “Do this,” and he does it.’10 When Jesus heard it, He marveled, and said to those who followed, ‘Assuredly, I say to you, I have not found such great faith, not even in Israel! 11 And I say to you that many will come from east and west, and sit down with Abraham, Isaac, and Jacob in the kingdom of heaven. 12 But the sons of the kingdom will be cast out into outer darkness. There will be weeping and gnashing of teeth.’ 13 Then Jesus said to the centurion, ‘Go your way; and as you have believed, so let it be done for you.’ And his servant was healed that same hour.” Matthew 8:5-13
 
As for Paul’s words now, they don’t mean that he wouldn’t go to the Jews at all anymore. Rather, he would no longer go to them in Corinth. He had proclaimed, they had rejected, and he was through with them.
 
Life application: The opposing and blaspheming of Jesus by the Jews continues to this day. His name is generally held in contempt by Jewish society and especially so among the more religious sects. However, this does not mean that we shouldn’t at least attempt to evangelize them.
 
As will be seen in the coming verses, just because the Jews of Corinth rejected the message of Jesus, this was not a universal rejection. Some will hear and heed. So be sure to tell the good news to any person that may come across your path. The Lord will deal with those who reject Him. There is no need to feel the guilt of not at least trying on that day.
 
Precious Lord God, so many are opposed to the wonderfully good news of Jesus. Sometimes, it seems like it isn’t worth the effort to engage a certain group or family because of their resistance to You, but we don’t know if there is a tender heart among them unless we step forward and speak. So, Lord, help us to do this. It is never a wasted effort. Yes Lord, embolden us for the task. Amen.
 

Acts 18:5

Thursday, 29 June 2023
 
When Silas and Timothy had come from Macedonia, Paul was compelled by the Spirit, and testified to the Jews that Jesus is the Christ. Acts 18:5
 
The words of this verse should read, “And when both Silas and Timothy came down from Macedonia, Paul was pressed in the Spirit, fully testifying to the Jews: Jesus is the Christ” (CG). The previous verse noted Paul having reasoned in the synagogue every Sabbath, persuading both Jews and Greeks. With that stated, Luke now records, “And when both Silas and Timothy came down.”
 
Paul was in Corinth, living with Aquila and Priscilla. He had gone to the synagogue and reasoned with those who attended each Sabbath. However, with the coming of Silas and Timothy, there is a notable change in the dynamics of what takes place. These two had come down “from Macedonia.”The actual movement of Silas and Timothy is a bit hard to follow. Although unlikely, they may have met Paul and returned to Macedonia or they may have remained in Macedonia the entire time. The last time the two of them were mentioned was in Acts 17:14, 15 while they were in Berea. It is probable that both remained in that area until this point. Once they found that Paul had gone to Corinth, they went there to meet him.
It is believed that 1 Thessalonians was probably written around this time and was then carried back to Thessalonica with whoever accompanied Silas and Timothy. The letter would have been spurred on by the report received by Paul from these two. It is of note that there are some similar thoughts presented in 1 Corinthians 15 and in 1 Thessalonians 4 concerning the return of the Lord and the glorification of the saints. Similarities concerning spiritual gifts are also notable between the two epistles.
 
With the arrival of these two, it next says that “Paul was pressed in the Spirit.” This seems to indicate that the arrival of Silas and Timothy is what urged Paul to a more direct approach concerning his words about Jesus. He had been in the synagogues reasoning from Scripture, but now with his two companions at hand, he became more emboldened than ever to simply proclaim Christ.
 
It seems that up to this point, he had tried to reason with his audience, but now he felt that they simply needed to hear the proclamation. Enough reasoning from Scripture had taken place and it may have devolved into an academic study rather than a gospel presentation. Their arrival seems to have changed this. This is probably because of the words of Silas and Timothy about the state of the believers in Macedonia.
 
In other words, those in Macedonia had readily accepted the words of Paul and they had also remained strong in their faith after his departure. Paul was pressed in his spirit to have the same zeal grow within this congregation as well. The word used to describe this is sunechó. It signifies to press together, confine, compel, afflict, etc. The actual meaning will depend on the context. However, it conveys a very strong emotion or feeling.
 
In this state, it next says he was “fully testifying to the Jews.” The word diamarturomai means more than to testify, but to testify all the way through. Paul bore witness and fully defended his stand on the matter that “Jesus is the Christ.”
 
Some translations, such as the KJV and others, unfortunately read “Jesus was Christ.” Jesus was, is, and ever will be. Saying “was” completely eradicates the idea of the eternal nature of what is presented. The verb is present tense in the Greek and should be rendered as such. And more, various translations, the KJV included, leave off the article by saying, “Jesus was Christ.”
 
The definite nature of the proclamation by Paul indicates that Jesus wasn’t just a Christ, but the Christ. He is the fulfillment of the messianic expectations and the One who had fulfilled them all. He continued in that position at the time of Paul’s words, and He continues in that position to this day.
 
Life application: The subtleties of the word require careful study. Although most translations get the point across about what is being conveyed, they can easily be twisted if someone really wanted to press a matter. Saying “was” in this verse can lead someone to make a faulty statement about the nature of Christ. This is especially so when it is claimed that the translation is perfect and exactly as God intended (as claimed by KJV adherents).
 
The thought can be rectified by reading other statements in the Bible, but not everyone is going to be so diligent to study the word. This is why there are so many aberrant cults and sects out there. People trust without verifying. When this happens, anything can be injected into their minds concerning what the word is conveying. Read the word! Study the word! Be willing to spend your time researching things from the word that catch your eye.
 
Don’t implicitly trust. Instead, verify! Show yourself approved. With this, the Lord will be pleased.
 
Great and awesome God, Your word is so very precious. Help us to seek it out and contemplate it day and night. Even when we are working or on a vacation, we can still think about what Your word told us during our morning study. There is always time to think about what You are telling us. Thank You, O God, for Your precious word. Amen.

Acts 18:4

Wednesday, 28 June 2023
 
And he reasoned in the synagogue every Sabbath, and persuaded both Jews and Greeks. Acts 18:4
 
The verse more literally reads, “And he was reasoning in the synagogue on every Sabbath, persuading both Jews and Greeks” (CG). The previous verse noted the fact that Paul and Aquila were tentmakers. It may seem a sudden diversion to go from that thought directly into this one, but it really isn’t.
 
Luke is conveying to his reader that Paul didn’t just lounge around all week waiting for the Sabbath. Rather, when he was not involved in telling people about Jesus, he faithfully worked with his hands to support himself. When he wasn’t working, however, Luke records, “And he was reasoning in the synagogue.”
 
The verb, being imperfect, reveals the ongoing nature of the matter. He made this his usual practice. He worked when it was time to work and then he went to the synagogue and reasoned with those there “on every Sabbath.”
 
The Sabbath is the Jewish day of rest. It is the end of the week, falling on Saturday. When Paul wasn’t making tents, he was taking the day off and going to the synagogue, reasoning with those there and “persuading both Jews and Greeks.”
 
As the synagogue was open on the Sabbath, that is the time when the Scriptures could be opened and searched out. It was the time when the Jews were gathered, along with any proselytes and even any Greeks Paul may have encountered and told about Jesus. The word used to describe the Greeks means any Greek speaking person, not just proselytes.
 
Nothing is said about this synagogue being like those in Berea. There, they were said to have “searched the Scriptures daily” to find out if what Paul was saying matched what the word of God said.
 
Despite this, at least they reasoned once a week when the synagogue was opened.
 
Life application: It is not uncommon for Jews and Judaizers to point at verses like this one and say, “See, Paul always kept the Sabbath and so should you.” That is not a well-thought-out argument and it does not pass the smell test. First, the place where the scrolls of Scripture were kept was at the synagogue. Therefore, it was necessary to meet there on the Sabbath. But he also met there all other days when they were open as is evidenced with the synagogue in Berea.
 
Second, the Book of Acts is a descriptive account of what occurred. It does not prescribe anything. As this is so, it is an illegal move in hermeneutics to impose a standard on believers based on what is recorded there. It is true that one can determine from some accounts what is normative and likely to be continued apart from Acts, but going to the synagogue on the Sabbath, though recorded time and again, cannot be considered a normative practice if that is the only day that the Scriptures can be reasoned over.
 
Third, and most importantly, Paul clearly refutes this inane argument numerous times in his prescriptive epistles. He does this in Romans 14:5, throughout the book of Galatians, Colossians 2:16-19, etc. If you want proper instruction on what is prescriptive, go to the epistles. If you don’t want to get drawn away into the cult of works, know what is said in those epistles and stay away from Judaizers and Hebrew Roots Movement adherents, along with any others who would impose mandates from the Old Testament Scriptures.
 
Heavenly Father, You have given us freedom to worship You in spirit and in truth. Please keep us far from those who would put us back under the bondage of legalism and false worship. Thank You that we have an intimate connection with You, anytime and in any place because we are in Christ Jesus our Lord. Amen.

Acts 18:3

Tuesday, 27 June 2023
 
So, because he was of the same trade, he stayed with them and worked; for by occupation they were tentmakers. Acts 18:3
 
A more literal translation would be, “And because being of the same trade, he stayed with them and worked, for they were tentmakers by trade” (CG).
 
In the previous verse, Paul found Aquila and Priscilla. Now it records, “And because being of the same trade.”
 
It is a word found only once in Scripture, homotechnos. One can look at the word and get a sense of its meaning. It signifies being of the same trade or craft. Alfred Edersheim, in his commentary on Jewish social life, noted that Jewish guilds always kept together, whether on the street or in a synagogue. Because of this, he would have easily come upon Aquila and Priscilla. In meeting them, they obviously found each other agreeable and so, “he stayed with them and worked.”
 
Luke doesn’t dwell on the reason for this, but it is evident that this was their means of living. Paul didn’t sponge off of those he evangelized. Instead, he worked with his own hands. He says as much elsewhere –
 
“I have coveted no one’s silver or gold or apparel. 34 Yes, you yourselves know that these hands have provided for my necessities, and for those who were with me. 35 I have shown you in every way, by laboring like this, that you must support the weak. And remember the words of the Lord Jesus, that He said, ‘It is more blessed to give than to receive.’” Acts 20:33-35
 
Also –
 
“For you yourselves know how you ought to follow us, for we were not disorderly among you; 8 nor did we eat anyone’s bread free of charge, but worked with labor and toil night and day, that we might not be a burden to any of you, 9 not because we do not have authority, but to make ourselves an example of how you should follow us.10 For even when we were with you, we commanded you this: If anyone will not work, neither shall he eat.” 2 Thessalonians 7-10
 
Paul also refers to his work in 1 Corinthians 4:12 and 1 Thessalonians 2:9. His work in this manner should not be surprising as a large number of Jews throughout history have had particular skills that they possessed and worked with. Jesus Himself is noted by the word tektōn, translated by most as a carpenter, but which very well may have indicated a stonemason. As for Paul and Aquila, it next says, “for they were tentmakers by trade.”
 
The word is skénopoios, and it is also only found here in the New Testament. It comes from skéné, tent, and poieó, to make. As for the work itself, Ellicott says –
 
“The calling was one which St. Paul had probably learnt and practised in his native city, which was noted then, as now, for the rough goat’s-hair fabrics known to the Romans, from the name of the province, as Cilicium (= sack-cloth). The material was one used for the sails of ships and for tents, and on the whole, though some have supposed that leather was used for the latter, it seems more probable that this was the material which St. Paul worked at. It may be added that Pontus, from which Aquila came, was also famous for the same manufacture, the material in each case being furnished by the goats which fed upon the slopes of the Taurus, and the mountain ranges of that province.”
 
Vincent’s Word Studies disagrees with this and says, “Not weavers of the goat's-hair cloth of which tents were made, which could easily be procured at every large town in the Levant, but makers of tents used by shepherds and travellers. It was a trade lightly esteemed and poorly paid.” Even if the job was one looked down on, this did not appear to bother Paul in the least.
 
Life application: It is common in today’s churches that the pastor is paid entirely by the church. This includes his housing and many other fringe benefits. However, smaller churches may have pastors that might not live very well or who have to work other jobs to pay the bills. But there is nothing wrong with this. If one truly loves preaching, then having an extra job or two throughout the week should be considered a blessing and an honor. As Paul says –
 
“Now godliness with contentment is great gain. 7 For we brought nothing into this world, and it is certain we can carry nothing out. 8 And having food and clothing, with these we shall be content.” 1 Timothy 6:6-8
 
The idea of working in a trade is not unique to the Christian faith, Maimonides says that “the wise generally practice some of the arts, lest they should be dependent on the charity of others.” Likewise, Vincent’s Word Studies notes, “It was a Rabbinical principle that whoever does not teach his son a trade is as if he brought him up to be a robber. All the Rabbinical authorities in Christ’s time, and later, were working at some trade. Hillel, Paul's teacher, was a wood-cutter, and his rival, Shammai, a carpenter. It is recorded of one of the celebrated Rabbis that he was in the habit of discoursing to his students from the top of a cask of his own making, which he carried every day to the academy.”
 
The roots from which the church sprang did not feel it was abasing to do such menial tasks. If Paul could do it and still work tirelessly in the mission field, it should be a badge of honor for pastors, preachers, evangelists, and missionaries to work with their own hands as well.
 
Lord God, Your word says that in having food and clothing it should be a source of contentment. We may need a dose of this ourselves in a world where we have to have more and more all the time. Help us to be productive, not feeding off of others, and willing to toil to whatever extent is necessary for this to come about. May it be so, to Your glory. Amen.
 

Acts 18:2

Monday, 26 June 2023
 
And he found a certain Jew named Aquila, born in Pontus, who had recently come from Italy with his wife Priscilla (because Claudius had commanded all the Jews to depart from Rome); and he came to them. Acts 18:2
 
In the previous verse, Paul departed Athens and went to Corinth. Now it says, “And he found a certain Jew.”
 
Rather, being an aorist participle, it reads, “And having found a certain Jew.” Luke is preparing the next thought through the use of the participle. With the knowledge that he has come across this individual, Luke next records, “named Aquila.”
 
Rather than a verb, the word is a noun and would more rightly read, “by name Aquila.” On the name, Ellicott says, “The name presents some interesting associations. Strictly speaking, the Greek form is Ahylas, but this is undoubtedly the transliterated form of the Latin Aquila (= Eagle). The name appears in a yet more altered form in Onkelos, the traditional writer of one of the Targums, or Paraphrases of the Law, then current among the Jews. In Aquila, one of the later translators of the Old Testament into Greek, himself also born in Pontus, and possibly ... identical with Onkelos, we get the Greek form again.”
 
This individual, Aquila, is seen at other points in Paul’s writings as being his friend, such as in Romans 16:3; 2 Timothy 4:19; and 1 Corinthians 16:19. Aquila means Eagle. Despite being a Jew by birth, he became a convert to Christianity. It next says that he was “born in Pontus.”
 
Being an adjective and a noun, it would most closely be translated as a Pontian native. 
Pontus was mentioned in Acts 2:9 as one of the locations where the Jews had gathered from while in Jerusalem at Pentecost. Thus, it could be that he was a convert at that time. It was a province of Asia Minor, situated north of Cappadocia. It was bound on the west by Paphlagonia. Together, Pontus and Cappadocia constituted one Roman province. Peter directed one of his epistles to this area in 1 Peter 1:1.
 
Of Aquila, it next says, “who had recently come from Italy.” Here is an adverb found only this once in Scripture, prosphatós. That comes from the adjective, prosphatos, also found only once in Scripture. That word literally means “freshly killed.” Therefore, in Hebrews 10:20, it describes “‘the new road’ Christ has successfully inaugurated (the NT era) by the sacrifice of Himself.” (HELPS Word Studies). Therefore, this adverb signifies lately or recently.
 
The reason for his having left Italy will be explained in the next few words. For now, it continues by saying, “with his wife Priscilla.” The name Priscilla is a diminutive form of Prisca. She will be called Prisca in Romans, 1 Corinthians, and 2 Timothy. Prisca is a Latin name meaning Ancient or Longevity.
 
With these two noted, it next says, “because Claudius had commanded all the Jews to depart from Rome.” Literally, it says, “because Claudius had commanded all the Jews to be separated from Rome.” Of this, the Pulpit Commentary says, “Suetonius mentions the fact, but unfortunately does not say in what year of Claudius's reign it took place. His account is that, in consequence of frequent disturbances and riots among the Jews at the instigation of Chrestus, Claudius drove them from Rome.”
 
With that note, scholars then assume that it was because of the spread of Christianity, taking Chrestus as a variant spelling of Christ. In other words, it was because of the new faith in Christ that was being proclaimed. The assumption then is that conflicts arose between the Jews and the Romans as well as between believers and nonbelievers. In order to regain control of the situation, the Jews were expelled from Rome.
 
This is defended by variant spellings of the name of Christ that has been found elsewhere. Because of this, lengthy commentaries are then written to defend this scenario. This is possible as Aquila and Priscilla were believing Jews. However, these commentaries ignore the words spoken to Paul in Acts 28 which tend to reveal a curiosity by the Jews about Christianity because they had heard about it but were not well-schooled in what it proclaimed.
 
It seems unlikely that those Jews, having returned to Rome at a later date, would be willing to entertain Paul’s words if they had been kicked out of Rome because of Christianity some years earlier.
 
What seems likely is that Chrestus was a Jew who stirred up the other Jews for some unknown reason, causing them to be separated from Rome. Regardless of the actual reason for the expulsion, it occurred. Having been expelled from Rome, Aquila and Priscilla left Italy together and Paul found them in Corinth where Luke next records, “and he came to them.”
 
Having found them, he joined with them. The reason for this will be explained in the next verse. It is the start of a new friendship for Paul as he continues his missionary work, establishing the gospel and continuing to develop churches into places of sound doctrine and a right understanding of the work of Jesus Christ.
 
As for the verse itself, based upon the evaluation of it, a more literal rendering of it would be, “And having found a certain Jew, by name Aquila, a Pontian native, recently having come from Italy, also Priscilla his wife – because Claudius had commanded all the Jews to be separated from Rome – he came to them.”
 
Life application: Like with the life of Joseph, for whatever reason the Jews were separated from Rome, good came out of what would have otherwise been considered evil to Aquila and Priscilla. Together with Paul, they were able to live and work as they developed their lives in Christ. They will travel to Ephesus with Paul and, as noted above, Paul will refer to them in his epistles, even as late as his second epistle to Timothy.
 
We may find events that arise in our lives troubling, but later we find out that what happened was actually for a good reason. As believers, this will always be the case, even if we never discover the reason for it in this life. We are sons of God through adoption. As this is so, we must believe that He always has the best in mind for us.
 
Therefore, when things seem completely upturned and contrary to what we think is best, let us place the matter in the Lord’s hands and faithfully acknowledge that we trust Him to do what is right. In this, we will be demonstrating faith in Him and His intentions for us. It may be difficult to do but let us strive to have this attitude at all times.
 
Lord God, we know that because of Jesus, You have the very best intention for us. Help us in times of weakness, trouble, and trial, to stand fast on this thought and to remain confident of Your presence in our lives. Thank You that we have a sure and eternal hope because of Jesus. Yes, thank You for Your loving hand upon us. Amen.
 

Acts 18:1

Sunday, 25 June 2023
 
After these things Paul departed from Athens and went to Corinth. Acts 18:1
 
Note: The order of the words in the NKJV doesn’t follow the Greek. It should read, “And after these things, Paul having departed from Athens came to Corinth” (CG).
 
Paul has spoken at the Areopagus and a few converts were noted from his time there. Now, with that complete, Chapter 18 begins with, “And after these things.”
 
With his efforts complete, a new direction will now take place. Nothing is said of the length of time he was in Athens, but whenever it was time to move on, Luke next records, “Paul having departed from Athens came to Corinth.”
 
Depending on where he started from and arrived at, it was about fifty miles by land. Thus, it would take about two days to make the trip. If he sailed, it would have been a day’s journey. At the time of Paul, it was a Roman colony. There was a synagogue there and it was a city of great commerce. Verse 18:11 says that Paul stayed in this new location for a year and a half. Of the city, Albert Barnes states the following –
 
“Corinth was the capital of Achaia, called anciently Ephyra, and was seated on the isthmus which divides the Peloponnesus from Attica. The city itself stood on a little island; it had two ports, Lecheeum on the west, and Cenchrea on the east. It was one of the most populous and wealthy cities of Greece, and at the same time one of the most luxurious, effeminate, ostentatious, and dissolute. Lasciviousness here was not only practiced and allowed, but was consecrated by the worship of Venus; and no small part of the wealth and splendor of the city arose from the offerings made by licentious passion in the very temples of this goddess. No city of ancient times was more profligate. It was the Paris of antiquity; the seat of splendor, and show, and corruption. Yet even here, notwithstanding all the disadvantages of splendor, gaiety, and dissoluteness, Paul entered on the work of rearing a church; and here he was eminently successful. The two epistles which he afterward wrote to this church show the extent of his success; and the well-known character and propensities of the people will account for the general drift of the admonitions and arguments in those epistles. Corinth was destroyed by the Romans 146 years before Christ; and during the conflagration several metals in a fused state, running together, produced the composition known as Corinthian brass. It was afterward restored by Julius Caesar, who planted in it a Roman colony. It soon regained its ancient splendor, and relapsed into its former dissipation and licentiousness. Paul arrived there in 52 or 53 ad.”
 
As noted by Barnes, the church at Corinth will be the recipient of two epistles. The state of the city reflects the state of the church that sprang from it. There were many problems that had to be addressed and corrected, but Paul’s love for those at Corinth is perfectly evident in his words to them.
 
Life application: Paul tirelessly moved from one place to the next, understanding where he was needed or when he had accomplished his mission. For whatever reason, his time in Athens was short. On the other hand, he will spend a considerable time in Corinth. We may not leave our own area for evangelizing, but we can still look for opportunities in our area that will be fruitful. However, there is also nothing wrong with consistency.
 
Just because there is not a lot of fruit evident in a particular area, it does not mean you are not having an effect. Faithfully showing up on a regular schedule brings a familiarity of your face to those you interact with. Eventually, they are going to have the troubles and trials that all people run into. At those times, they are more likely to reach out for advice or help. This can take many months or even years, but it is likely to come.
 
From there, and depending on how things turn out, others will see the outcome and the ball can begin to roll. Growth in converts can increase quickly at such times. But it took faithful consistency for it to come about. If you are looking to minister to others, talk to the Lord about your efforts and ask Him to direct you. Be patient and yet be forward enough to ensure those you encounter are aware of why you are doing the things you are doing.
 
Nothing you do for the Lord will go unrewarded by Him. So just keep at it, remembering that if you are doing what He would expect of you, that He is pleased with your efforts.
 
Lord God, sometimes it may seem like our wheels are spinning and we are not getting any traction in our spiritual life. But if we are pursuing You and doing what You would approve of, then it must be acceptable to You. And so, Lord, help us to contentedly press on with our efforts. Direct our steps according to Your wisdom and be glorified in how we serve You. Amen.
 

Acts 17:34

Saturday, 24 June 2023
 
However, some men joined him and believed, among them Dionysius the Areopagite, a woman named Damaris, and others with them. Acts 17:34
 
More appropriately, the verse reads, “But some men, having joined him, believed: among whom also, Dionysius the Areopagite and a woman by name Damaris, and others with them.”
 
The previous verse noted that Paul had gone out of the midst of the Areopagus. The meaning was that he no longer was in the place of speaking, not that he had left the forum entirely. The result of his words was a bit of mocking while some wanted to hear him again. However, there were some who were more profoundly affected. That is seen in the next words, “But some men, having joined him, believed.”
 
The word translated as “joined,” is kollaó. It signifies to cling to or adhere to. Thus, it would be to stick like glue. HELPS Word Studies notes it is used “frequently in ancient medical language of the uniting of wounds.”
 
It is a touching scene. These people had probably been to the Areopagus many times, sitting and listening to one philosopher after another step forward and present his thoughts on creation, existence, the state of man, the afterlife, and so forth. And yet, they sat listening, unaffected by what they heard. They could see through the vain babblings, knowing that things just didn’t fit with what they could instinctively know or logically deduce about the operation of things around them.
 
And yet, when Paul stepped forward to speak, they suddenly came alive in their spirit. That came by the simple act of belief. What does the word say? Paul explains it in Ephesians 1 –
 
“In Him you also trusted, after you heard the word of truth, the gospel of your salvation; in whom also, having believed, you were sealed with the Holy Spirit of promise, 14 who is the guarantee of our inheritance until the redemption of the purchased possession, to the praise of His glory.” Ephesians 1:13, 14
 
Those now being referred to in Acts 1) heard the gospel of their salvation, 2) believed, and therefore, 3) were sealed with the Holy Spirit of promise. They came alive in Christ and they knew that the words had changed them. In their excitement, they clung to Paul, certainly with the greatest of joy.
 
One could argue that the gospel, as stated by Paul in 1 Corinthians 15:3, 4, was not properly presented. But this is not so –
 
Christ died for our sins. Paul has noted that God overlooked the times of ignorance. The meaning is that what was done was wrong in God’s eyes, it was sin, even if that was not responded to by God in judgment. Paul noted that the people needed to repent of this, but he tied that in with Christ’s death. He did not need to explicitly say this because it is inferred in the words, “He has given assurance of this to all by raising Him from the dead” (Acts 17:31). If Christ was raised from the dead, it meant that He first died. If He died, there was a purpose for that death.
 
Even if Paul did not explicitly state these things, those who listened to him were able to sufficiently deduce from what he was saying that God had made an avenue to reconciliation with Himself through the death and resurrection of Jesus. But more, it is possible that Paul explicitly said these things and Luke simply didn’t record every word Paul said, rather focusing on the main lines of thought. It would be an argument from silence to say otherwise.
 
With the belief in Paul’s message confirmed in some of his hearers, it next says, “among whom also.” The reason for this is to show that his words were not limited to those who first asked him to speak, meaning the Epicureans and the Stoics. Though some of them may have believed, at least two are noted by name who were not of them. The first is “Dionysius the Areopagite.”
 
The name is derived from the Greek god of wine-making, orchards and fruit, vegetation, fertility, festivity, insanity, ritual madness, religious ecstasy, and theater, also known as Bacchus by the Romans.
 
Ellicott notes, “As the constitution of the Court of the Areopagus required its members to have filled a high magisterial function, such as that of Archon, and to be above sixty, the convert must have been a man of some note.” Further, the Pulpit Commentary states –
 
“The earliest notice we have of him in ecclesiastical writers is the well-known one of Eusebius, ‘Eccl. Hist.,’3. 4, in which he says, ‘We are told by an ancient writer, Dionysius the pastor of the diocese of Corinth (ob. ), that his namesake Dionysius the Areopagite, of whom St. Luke says in the Acts that he was the first who embraced the faith after St. Paul's discourse in the Areopagus, became the first bishop of the Church in Athens.’”
 
There are false writings ascribed to Dionysius that are known to be later forgeries. Along with him, it next says, “and a woman by name Damaris.” James Strong connects the name to the Greek word damazó, meaning to tame or subdue. Thus, he defines it as maybe meaning Gentle. Abarim defines it as Wife or Domesticated.
 
Chrysostom says in his writings that she was the wife of Dionysius. This is quite possible based on her name. It could be that she took the name Damaris to reveal her new nature under Dionysius. It would be a reasonable explanation for mentioning her by name. Not only was a member of the Areopagus a believer, but his wife also joined him in belief as well.
 
Along with these two, Luke next records, “and others with them.” These could be of the Epicureans and Stoics or others who sat around waiting to have their ears tickled. Rather than the ears being tickled, their hearts were pricked.
 
Life application: In reading the narrative, and then comparing it to Simon the Sorcerer in Acts 8, there is no difference in the wording. It simply says, “Then Simon himself also believed.” The Bible does not level any other requirements on salvation than this. When the gospel is presented and someone believes, it means that the person is saved. It is not our job to go around questioning this.
 
However, it is our responsibility to speak to those who are not living in accord with the faith they profess. This is especially so in the church. When someone is obviously violating what is right and proper, it should be addressed. 1 Corinthians 5 speaks of this, giving an obvious example of how to handle the matter.
 
Let us carefully consider the goodness of God who saves us through the simple act of faith, and then may we be willing to maintain uprightness and purity of the faith among those we associate with. This is important for the continued health of the church.
 
Heavenly Father, it is wonderful to know that we are saved by grace through faith in the completed work of Christ. Thank You that we now have restoration with You. May we now do our part in living for You in sincerity and truth all our days. To Your glory. Amen.
 

Acts 17:33

Friday, 23 June 2023
 
So Paul departed from among them. Acts 17:33
 
As simple as the sentence is, the translation is lacking in three ways. It says, “And so, Paul went out from their midst.”
 
The previous verse described the mocking reaction of some of those who heard Paul. Others had said they would hear him again on the matter. With that, it next says, “And so, Paul.”
 
Some texts omit the word “And” and simply say, “So Paul...” The text used by the KJV and the NKJV includes it, even if they failed to translate it. With that, it next says that he “went out.”
 
The word translated as “went out” means exactly that, to go or come in or out. Saying Paul departed, as with the KJV and NKJV, gives an incorrect sense of the matter. How long Paul remained at the Areopagus we don’t know. Another speaker may have taken up the center position while Paul retreated from it. What he did was to go out “from their midst,” not depart entirely.
 
This takes the reader back to verse 22, which said, “Then Paul stood in the midst of the Areopagus.” But he was already at the Areopagus, having arrived there as stated in verse 17:19, “And they took him and brought him to the Areopagus.” Eventually, he was given the opportunity to speak to the forum. At that time, he went into the midst of them.
 
Now, it is not that Paul departed, but that he has moved out of the place of speaking. He could not have departed from among them because the words of the next verse would then make no sense.
 
Life application: Translation matters. This short sentence will not change the world if it is incorrectly translated, but it can give the mind an incorrect sense of the flow of movement of the apostle. Here are some variations in the translation of this verse. See how widely different they are and consider how each will affect your thought about what has taken place –
 
NIV - At that, Paul left the Council.NLT - That ended Paul’s discussion with them,BSB - At that, Paul left the Areopagus.Holman CSB - Then Paul left their presence.CEV - When Paul left the council meeting,GWT - With this response, Paul left the court.Mace New Testament - upon which Paul left the assembly.ESV - So Paul went out from their midst.Catholic Public Domain Version - So Paul departed from their midst.NASB- So Paul went out from among them.NKJV - So Paul departed from among them.Weymouth New Testament - So Paul went away from them.Amplified Bible - So Paul left them.CSB - So Paul left their presence.Worsley New Testament - So Paul went out of the assembly.NET Bible - So Paul left the Areopagus.CG - And so, Paul went out from their midst.Haweis New Testament - And so Paul departed from the midst of them.SLT - And so Paul went forth from the midst of them.A Faithful Version - And so Paul went out from among them.Aramaic Bible in Plain English - And so Paulus went out from among them.ANT - And so Paul departed from among them.GNT - And so Paul left the meeting.New Heart English Bible - Thus Paul went out from among them.Darby - Thus Paul went out of their midst.BLB - Thus Paul went out from their midst.Worrell New Testament - Thus Paul went forth out of their midst.
 
Depending on the source text, the Greek has either seven or eight words in it. Despite that, there are 27 different translations presented here. And this was only from checking 46 Bibles and having provided a personal translation. There are hundreds of versions that were not checked, each with its own nuances and translational preferences. If punctuation and capitalization were considered, there would be even more variations.
 
Some of these are so off that they are simply paraphrases. Others are incorrect in one way or another. And yet, most convey the sense well enough to be understandable. Don’t limit yourself to a single version of the Bible. Rather, read a version in the morning and one at night. When you finish, grab another and start over again. Take time to consider what you read each day and reflect on the precious word that God has given us. In all things, be sure to thank God for it. What a treasure it is!
 
Heavenly Father, You have allowed Your creatures to translate Your word. Quite often, we have done a sloppy job of that. And yet, You have allowed it. Help us to be studious and careful about what we accept until we have really checked things out. Be glorified in our study of Your precious word. Amen.

Acts 17:32

Thursday, 22 June 2023
 
And when they heard of the resurrection of the dead, some mocked, while others said, “We will hear you again on this matter.” Acts 17:32
 
Paul, while speaking to those at Athens, noted that God had appointed a Man through whom He would judge the world in righteousness. To confirm this was so, Paul noted that God had raised this Man from the dead. Having said that, Luke next records, “And when they heard of the resurrection of the dead.”
 
There is no article before either resurrection or dead. Therefore, one must infer what is the best way of taking this –
 
The resurrection of the dead
A resurrection of the dead
The resurrection of a dead
A resurrection of a dead
 
As the adjective translated as “dead” is plural, the last two would seem to make no sense. One might assume from the plural that this is a resurrection of more than just the Man Paul has mentioned. And yet, Paul has not spoken of any resurrection beyond that of Jesus. Therefore, the plural may be a general way of expressing any resurrection at all.
 
Most translations go with the first, “the resurrection of the dead.” Several translations say, “a resurrection of the dead.” Only the Weymouth with a bit of a paraphrase for clarity says, “a resurrection of dead men.” Despite being a lone voice, this seems to be the intent. It is the thought of any resurrection at all that suddenly brings about a change.
 
Since verse 17:22, Paul’s words were going along without interruption, but now it says that “some mocked.” Rather, the verb is imperfect. More correctly, it says, “some began to mock.” In other words, it was at this moment that their attentive ears turned to interruptive jests, which is just what the Greek word implies.
 
One can see them raising their hands and casting them forward in a dismissive manner and shouting out, “Yeah, right.” If they had tomatoes, they would be tossing them at this point. This would have been most laughable to the Epicureans. In verse 17:18, Albert Barnes was cited noting that, “They denied that the world was created by God, and that the gods exercised any care or providence over human affairs, and also the immortality of the soul.”
 
Because of their presuppositions about such things, it would be especially incredible for them to accept the words of Paul. However, Luke continues, saying, “while others said, ‘We will hear you again on this matter.’”
 
The thinking of the Stoics was not especially opposed to Paul’s line of reasoning, although it was considerably different from what the gospel presents. In Acts 17:18, Barnes noted that they “prided themselves on their own righteousness.” As this is so, they may have been at least sympathetic to Paul’s words because he had just said in the previous verse that God “has appointed a day on which He will judge the world in righteousness.”
 
One does not need to pride himself in his own righteousness if there is no judgment for righteousness. Rather, if this life is all there is, then righteousness is a rather unimportant trait to pursue. Therefore, it is likely that the Stoics would at least be willing to consider the matter further.
 
Having said that, the logic of Paul’s argument was such that it could have touched anyone in a positive manner. His words were precise and carefully presented. Anyone willing to set aside what they think they already knew, soberly considering if what he said was possible, could be positively influenced by his words.
 
Those who were at least willing to entertain the possibility of a resurrection from the dead would also be willing to hear him again when the mockers had quieted down and departed for lunch.
 
Life application: Quite often when talking to others about God’s judgment or some other major doctrine that personally affects people, you will hear something like, “Well, I don’t believe that” or “I don’t think God would do that.” Without being argumentative or flippant, a good response to that is, “If it is true, then what we think doesn’t matter.”
 
God is God. He is sovereign over all things. He has the absolute right to judge His people and to dispense with His creation as He sees fit. People may mock the resurrection as the definitive proof of God’s impending judgment, but if it is true, their jeers will not change a thing. Paul writes about exactly this attitude in 1 Corinthians –
 
“For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. 19 For it is written:‘I will destroy the wisdom of the wise,And bring to nothing the understanding of the prudent.’20 Where is the wise? Where is the scribe? Where is the disputer of this age? Has not God made foolish the wisdom of this world? 21 For since, in the wisdom of God, the world through wisdom did not know God, it pleased God through the foolishness of the message preached to save those who believe. 22 For Jews request a sign, and Greeks seek after wisdom; 23 but we preach Christ crucified, to the Jews a stumbling block and to the Greeks foolishness, 24 but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. 25 Because the foolishness of God is wiser than men, and the weakness of God is stronger than men.” 1 Corinthians 1:18-25
 
The cross is a sign that God is serious about judgment. The resurrection proves that judgment has either been meted out in those to whom it applies or that it lies ahead for those to whom it does not apply.
 
The gospel says that those who believe are imputed God’s righteousness and they are no longer the objects of His wrath. Those who do not believe remain under the sentence of condemnation. Therefore, if the resurrection is true, all the mocking and disbelief in the world will not change a thing. Use reason and logic with people as you talk to them. In the end, it doesn’t matter what we think. All that matters is what is true. People need to research the matter of the resurrection. It is the dividing line by which all humanity will be judged.
 
Lord God, You have done everything necessary to secure our salvation and restore us to You. May we never waffle on our presentation of the gospel. Rather, may we be bold and speak out the truth of what You have done. Jesus Christ died for our sins, He was buried, and He rose again. It was prophesied before it happened, it is testified to by reliable witnesses, and it is documented in Your word after it occurred. May we not fail to get this message out! Amen.