BIBLE IN TEN

Acts 25:25

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
 
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.

Acts 25:24

Wednesday, 13 March 2024
 
And Festus said: “King Agrippa and all the men who are here present with us, you see this man about whom the whole assembly of the Jews petitioned me, both at Jerusalem and here, crying out that he was not fit to live any longer.  Acts 25:24
 
In the previous verse, the entrance of King Agrippa and Bernice was accompanied by much pomp. The audience included commanders and prominent men of the city. With that introduction, the narrative now continues directly into the words concerning Paul. Luke records, “And Festus said: ‘King Agrippa and all the men who are here present with us.’”
 
Festus addresses Agrippa as the principal in the gathering. He then also notes all the men. He doesn’t say anything about Bernice in his address. Bengel seems to see this purposeful omission as a way of avoiding the presentation of a prisoner to a woman. That seems to stretch things. As Bernice is the wife of the king, she is implicitly included in the address to the king.
 
Regardless of this, however, Festus next notes, “you see this man about whom the whole assembly of the Jews petitioned me.”
 
The expression “the whole assembly of the Jews” includes the legal counsel, the Sanhedrin, and any others with which he had direct relations. It could even be inclusive of the entire nation if he was told the specifics of Acts 22:22, where the whole assembly cried out for him to die.
 
The entire nation seemed to want Paul removed from the face of the earth. As Festus was the newly appointed governor, it was his duty to figure out what was going on and to administer justice to the nation he was appointed to lead. And yet, he was also responsible for the care of each and every Roman citizen under his authority. Therefore, he had to tread carefully in his handling of such an important matter. Understanding this, Festus next notes, “both at Jerusalem and here.”
 
This reveals that their petition to have him executed was not limited to his time in Jerusalem but also the meeting that was held at Caesarea. This is something that was unstated in Luke's record of that meeting. Everywhere he went, the nation was in an upheaval over the existence of this one man. It was a challenge that could not go unaddressed.
 
Therefore, he desired that the king himself hear the matter and consider what was to be done. As for the Jews, he next notes that wherever he went, they were “crying out that he was not fit to live any longer.”
 
There was the call for capital punishment upon a Roman citizen. This means the jurisdiction lay solely within his realm of authority. But so did the maintenance of the Jewish people. As this was true, a resolution had to be obtained, or things would only devolve over Paul’s state. This is especially true because Paul had been incarcerated for more than two years, and yet the matter before Festus continued to fester.
 
Life application: Festus had an obligation to secure the rights of the Roman citizens under him. This is true of leaders in America today. They are obligated to do what they can to secure the rights of citizens of the United States.
 
And yet, this has not been happening. US citizens have been attacked, beaten, robbed, raped, and murdered within the borders of the United States by a flood of illegal immigrants who have come across her borders. These illegals are not deported, many are simply released without a trial, and the rights of the citizens in obtaining justice are denied.
 
This has also been occurring in European nations. There is a global agenda to replace vast swaths of the population of these nations with people who have no rights to the benefits enjoyed by the citizens of any given nation. And yet, they are given benefits that the citizens are denied.
 
This is setting up the end times prophesied in the Bible. In Daniel 2, the Bible speaks of a line of kingdoms that would come upon the earth that would have control over the affairs of Israel. The fourth kingdom refers to the Roman Empire. It existed in the past, and it is being revived in our times. Daniel records this –
 
“And the fourth kingdom shall be as strong as iron, inasmuch as iron breaks in pieces and shatters everything; and like iron that crushes, that kingdom will break in pieces and crush all the others. 41 Whereas you saw the feet and toes, partly of potter’s clay and partly of iron, the kingdom shall be divided; yet the strength of the iron shall be in it, just as you saw the iron mixed with ceramic clay. 42 And as the toes of the feet were partly of iron and partly of clay, so the kingdom shall be partly strong and partly fragile. 43 As you saw iron mixed with ceramic clay, they will mingle with the seed of men; but they will not adhere to one another, just as iron does not mix with clay.” Daniel 2:40-43 
 
The Roman Empire was formed from many people groups. They would not adhere to one another because their priorities, religions, and cultural expressions were not cohesive. Because of that, the empire could not stand. Learning from this lesson, the globalists have an agenda to destroy national sovereignty by flooding individual nations with people whose priorities are completely different than those within the nations they are coming to.
 
By doing this, the seed of these people will not intermingle properly. Chaos will be the inevitable result. Out of this chaos will come calamity, death, and destruction. This is the goal of the globalists. In reducing the population of producing people groups, there will be those who are more easily subjugated. Or, at least, this is the hoped-for intent.
 
However, the calamity coming upon the world will be greater than they can control. Isaiah prophesies that man will become as scarce as fine gold. Jesus says that if those days were not cut short, none would survive. What is happening in civilized nations of the world today is intentional, but its results will go beyond the ability of the globalists to control.
 
As you see your nation being destroyed by an influx of people who are not like you, it is depressing, even maddening. And yet, the Bible prophesied that it would be this way. Because of this, we know that the coming of the Lord is at hand. Despite the sadness of seeing longstanding nations destroyed, rejoice that a greater and eternal state lies ahead.
 
Man without Christ is hopeless. But thank God for Jesus. He provides a better hope and a new and eternal kingdom for those who await His coming.
 
Heavenly Father, it is difficult to see the world devolve into the chaos produced by the rabid people who are in control. But we know that this is a part of what must occur before You come for Your people. Soon, the world will destroy itself because of its rejection of You. For those who wait for You, however, there is the prospect of eternal joy. Thank You for the hope we possess beyond this fallen, sin-filled world. Amen.
 

Acts 25:23

Tuesday, 12 March 2024
 
So the next day, when Agrippa and Bernice had come with great pomp, and had entered the auditorium with the commanders and the prominent men of the city, at Festus’ command Paul was brought in.  Acts 25:23
 
In the previous verse, Agrippa said that he would like to hear Paul. Having said that, Festus responded that the king would hear him the next day. With that remembered, it now says, “So the next day.”
 
Just as promised, Festus had the meeting prepared accordingly. He was careful to discharge his duties and to do so with a touch of panache. That is evident in the next words, “when Agrippa and Bernice had come with great pomp.”
 
It is a word found only here in Scripture, phantasia. It signifies pomp, imagination, outward appearance, etc. It is where we get our word fantasy from. The Pulpit Commentary notes, “It is of frequent use among medical writers for the outward appearance of diseases.” It comes from phantazó, to cause to appear, make visible, etc. That is also only used once, in Hebrews 12:21, concerning the sight which Moses saw at Mount Sinai.
 
There was pageantry and showiness given to welcome the king and his wife as they “had entered the auditorium.”
 
The word translated as auditorium is also used only here, akroatérion. It indicates the courtroom for hearing cases. As for the display in this hall, one can almost hear musicians playing as they do today with the arrival of distinguished guests. The scene would have been something Cecil B. Demille could have studied for his next big film. There were probably people bowing and standing by the chairs where the king and his wife would sit, ready to lend them a hand as they were then seated.
 
Along with their arrival also came “the commanders and the prominent men of the city.”
 
The word translated as commanders is the Greek word chiliarchos, commanders of thousands. The pomp wasn’t just adorned on the bodies of the king and queen. Rather, it was also shown in the many high-level officers who were in attendance. It would be like a state visit filled with admirals and generals.
 
The prominent men of the city probably would have included civil officers and people of high influence such as businessmen, lawyers, etc.
 
Everything was arranged to elicit the sense of great honor being bestowed upon the king and his wife. However, with all of these notable people, the center of attention was actually not on any of them at all. Rather, it next says, “at Festus’ command Paul was brought in.”
 
All of these people were gathered because the king had asked for a hearing with a prisoner. It was probably rather unexpected for some of those attending. Whatever they thought they were being called together for, they must have suddenly wondered what type of magic trick or interesting performance this prisoner could come up with to impress the visiting dignitary.
 
This verse shows the certain eyewitness nature of the event. It also has to be considered the highest of ironies to flow from Luke’s pen. Here we have the flash and pomp of Agrippa and Bernice, Jews clinging to the things of this world, dressed in fine clothes and attended by followers of various sorts. And yet, they were bound under the yoke of the devil.
 
On the other hand, there stood Paul, the chained prisoner who had been freed in Christ from the world of sin. While they live lavishly, he had endured so much, suffering with the sufferings of Christ to bring a completely different type of life to the world's people. The pomp of these two is reminiscent of Luke 16:15 -
 
“You are those who justify yourselves before men, but God knows your hearts. For what is highly esteemed among men is an abomination in the sight of God.”
 
Life application: This gathering was certainly an immense chance for Paul to speak the gospel to the people of Caesarea. However, Charles Ellicott makes a most profound connection to this verse and that of Acts 12:20-23 –
 
“There is an almost tragic pathos in the thought, which must have been present to the mind of the historian, and perhaps, also, to that of others, that this display of the pride of state was exhibited in the very city that had witnessed the terrible chastisement of a like display in his father. The vice was inherited: the lesson had not been learnt.”
 
His thoughts support the idea of the self-inflicted generational curse. Too often, Christians get misled by the thought of a generational curse being laid upon themselves, as if God is somehow angry at them because of the misdeeds of their ancestors.
 
It is true that such misdeeds transfer from generation to generation. However, this is not something actively being brought upon people by God. Rather, such instances are passed on by parents who were unwilling to change from the sinful ways of their own parents. They then pass on the vices or abuses they learned to their own children. And the cycle continues.
 
Often, only with a clean break from the environment in which a person is found will there be a change in the direction of that person. In other words, in the debate of nature vs. nurture concerning how people will succeed or fail, it is nurture that leads to the seemingly incessant generational curse.
 
Once a person is taken out of that environment, either by chance, force, or personal choice, will he then have a possible change in direction? The new life will hopefully bring in new possibilities. The supposed curse is ended, not by God lifting His oppressive hand off the person, but by the person being removed from the oppressive hand of generational nurturing.
 
And of all of the changes that can occur within a person’s life, the greatest is the change from being property of the devil to a saved believer in Christ. With this change, anything is possible in that new life. No wonder the devil is so intent on focusing his attention on young believers! This is a prime reason why discipleship must come quickly into the lives of those who come to Christ.
 
Lord God, we thank You that in Christ Jesus, all things are new. We can have a complete break from the lives we once lived. We can have a new direction from broken families, failed societal norms, and cultural customs that are opposed to right living in Christ. May we look to the word, determine what is proper in our Christian life, and then conduct our lives according to how You direct us there. To Your glory, we pray. Amen.

Acts 25:22

Monday, 11 March 2024
 
Then Agrippa said to Festus, “I also would like to hear the man myself.”“Tomorrow,” he said, “you shall hear him.” Acts 25:22
 
Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen).
 
You can also read this commentary, scrolling with music, courtesy of our friends at "Discern the Bible" on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).
 
A more literal translation is, “And Agrippa to Festus, ‘I was desiring also to hear the man.’ ‘Tomorrow,’ he says, ‘you shall hear him.’”
 
In the previous verse, Festus noted that Paul had appealed to Caesar. Therefore, he commanded that Paul be kept till he could be sent. Having said that, it next says, “And Agrippa to Festus.”
 
Luke leaves a verb out, making it seem as if the conversation is occurring right in front of the reader. Agrippa responds to Festus with the words, “I was desiring also to hear the man.”
 
The verb is imperfect indicative. Thus, it means that he had already wanted to hear Paul. His desire wasn’t formed at the time of this meeting. The Berean Literal Bible gives a good sense of the exchange, inserting the word “said” in italics, “Then Agrippa said to Festus, 'I have been wanting also to hear the man myself.’”
 
Because Agrippa was a Jew, and because he knew more than what Festus would have known, and also because he had certainly heard about Jesus and the faith that had stemmed from Him, his curiosity peaked. He was surely excited to be able to speak to one of the known apostles of the faith.
 
As such, speaking to Paul would be a fantastic opportunity to spend at least a portion of his time finding out what the things he had heard about Jesus meant. In response, Festus obliges the king, granting him his desired audience. As it says, “‘Tomorrow,’ he says, ‘you shall hear him.’”
 
Life application: Even though Paul was not with Jesus during His early ministry, the words of the Lord to the apostles still apply to Paul. In Matthew 10, Jesus said –
 
“Behold, I send you out as sheep in the midst of wolves. Therefore be wise as serpents and harmless as doves. 17 But beware of men, for they will deliver you up to councils and scourge you in their synagogues. 18 You will be brought before governors and kings for My sake, as a testimony to them and to the Gentiles. 19 But when they deliver you up, do not worry about how or what you should speak. For it will be given to you in that hour what you should speak; 20 for it is not you who speak, but the Spirit of your Father who speaks in you.”
 
This is exactly what is occurring now. Paul has been delivered up to councils. He has been mistreated in the synagogues and by Israel’s leaders. He has been brought before governors, and now he is to be presented before a king. He is certainly being used as a testimony before Gentiles. During these events, we can be sure that the Spirit of the Father was with him and speaking in him.
 
Therefore, when we read Acts, we are reading things that were inspired by God. We can be certain that because of Luke’s careful attention to the details of his writings we have just what God wants us to know.
 
But remember to be careful to take Acts in its proper context. It is a descriptive account of what occurred. We are not being given any prescriptions to follow. Paul’s letters, which stem from his knowledge and life experiences, are given for our doctrine. Taking the Bible in the proper context will keep us from many flawed doctrines.
 
Therefore, as you read, keep asking what is being conveyed, to whom are the words directed, what is the dispensation in which it is occurring or prophesied to occur, and so forth. In maintaining the proper context, you will be much sounder in your handling of Scripture.
 
Handle the Bible carefully and responsibly. It is a treasure for us if we do so. It can be a great harm to our doctrine and to others if we fail to do so. Remember the context as you read.
 
Lord God, we know that we are saved by grace through faith. But we have a walk that must occur after that day. If we don’t properly pursue Your word, our walk will not be in accord with Your will for us. So, help us in this, O God. Be with us as we study and consider Your wonderful word. Amen.

Acts 25:21

Sunday, 10 March 2024
 
“But when Paul appealed to be reserved for the decision of Augustus, I commanded him to be kept till I could send him to Caesar.” Acts 25:21
 
In the previous verse, Festus noted that he had asked Paul whether he was willing to go to Jerusalem to be judged concerning the matters he was charged with. Festus now tells Agrippa, “But when Paul appealed to be reserved.”
 
The words “to be reserved” refer to Paul’s desire to be judged in Rome instead of Jerusalem. It was Paul’s appeal, and it was his right to so appeal. Because of this, the order was given by Festus (after checking with his counsel) to have him kept until that request could be effected. As for Paul’s appeal, it was “for the decision of Augustus.”
 
The words translated as “of Augustus” are tou Sebastou (τοῦ Σεβαστοῦ), literally, “the august.” Thus, it is a translation of the name Augustus. It is not a proper noun, but rather the title of the emperors of Rome. Augustus here is Nero. As a point of history, and which pertains directly to one of our 12 calendar months, Charles Ellicott explains the name Augustus –
 
“The title is the Greek equivalent, as seen in the name Sebaste (= Augusta) given to Samaria, for the epithet which, like our “his majesty,” had become a kind of official title of the Roman emperor. It had first been given by the Senate to Octavianus (Sueton. Aug. c. 7), and was adopted by his successors. As connected with ‘augur,’ it had originally, like Sebastos, a religious connotation. The month of August, dedicated to the first emperor as July had been dedicated to Julius, and the names of Augsburg and Sebastopol, arc interesting as perpetuating its memory.”
 
Concerning Festus’s response to Paul’s appeal, he next tells Agrippa, “I commanded him to be kept till I could send him to Caesar.”
 
After consulting with his legal counsel, Festus determined that Paul was to go to Rome. He had exercised his legal right to be presented to Caesar. Therefore, he could not be sent to the leaders in Jerusalem without violating his rights as a Roman citizen.
 
As for the word translated as “decision,” it is diagnósis.  It is a noun that is the same as our medical term. It is used only here in the New Testament. It means “judicial examination” or “decision.” It is a thorough examination, just as a doctor would do today.
 
Life application: Learning the etymological roots of our words today can actually help open up the Bible in wonderful ways. It can also help us understand our own language and why it is the way it is.
 
One good practice is to learn what the root of particular names is. For example, you might meet someone named Shoshanna. If you know that it is derived from the Hebrew word of the same spelling and that it means Lily, you now have an opportunity to engage them about Jesus –
 
“Shoshanna, what a beautiful name. Do you know what it means?”
 
“No.”
 
“It means Lily.” It is a Hebrew word found in the Bible, such as in the love poem The Song of Songs.”
 
“Really, I didn’t know that! Wow! How did you know that?”
 
From there, you can then go on to tell this precious Lily about Jesus. You might be surprised at how many names in our language are derived from Hebrew and Greek words. Keep this in mind and try to remember these things. It is a marvelous way of starting a conversation that may change the direction of someone’s life.
 
Lord God, thank You for Your wonderful word that is given to bring people to a saving knowledge of Jesus. Help us to use it in a manner that will bring glory to You by sharing its wonderful details with others. May we be attentive to this all the days of our lives. To Your glory, we pray. Amen.

Acts 25:20

Saturday, 9 March 2024
 
“And because I was uncertain of such questions, I asked whether he was willing to go to Jerusalem and there be judged concerning these matters. Acts 25:20
 
A more literal translation is, “And I, being perplexed at the question concerning this, bid if he be willing to go to Jerusalem and there be judged concerning these” (CG).
 
In the previous verse, Festus noted the dispute between the Jews and Paul. It concerned questions against him about their own religion and about Jesus who had died but whom Paul affirmed to be alive. Because of these things, Festus continues, saying, “And I, being perplexed at the question concerning this.”
 
Festus uses a word translated here as “being perplexed,” aporeó, which means “at wit’s end,” or “at a complete loss.” There was more than doubt concerning the things he had heard. Rather, he simply didn't understand how to proceed.
 
This gives a reason for his now asking Agrippa, who was a Jew, to give insights on the matter and even maybe help in what judgment should be rendered. As for his judging the matter during the court session, because of his lack of ability to understand what the sides were arguing over, Festus “bid if he be willing to go to Jerusalem.”
 
Paul stood in Caesar’s court. That dealt with matters of Roman law and infractions committed under it. If nothing else, Festus knew that these disputes between Paul and the Jews had nothing to do with his jurisdiction.
 
Or, at best, the dispute may ultimately be judged in a Roman court, but only after the lesser issues between the parties were hammered out. Because of this, there might be a resolution to some of the issues in Jerusalem. If so, he asked if Paul was willing to go there “and there be judged concerning these.”
 
Before seeking Agrippa, which comes later, but before Paul is sent to Rome, he made the suggestion of going to Jerusalem to have the matter revealed through a trial.
 
Some scholars see this as a statement of doubt as to Paul’s innocence. Others see it as a pretext Festus used based on verse 9, where it said that he wanted to do the Jews a favor. As it is impossible to know his true intentions, we can only speculate as to what his motives were. What seems likely is that he simply wanted to do the Jews a favor while, at the same time, he wanted to get a more competent court setting to explain just what the Jews felt Paul had done wrong.
 
Life application: There are many things in Scripture that are uncertain, such as the motivation of Festus for asking Paul to go to Jerusalem. It is certain that he had no idea what to do about the dispute between the two parties. But his ultimate motivation for asking for a trial in Jerusalem cannot be known.
 
As such, speculation is necessary to comment further. However, when speculating, it is appropriate to identify it as such. Pastors will often make claims from the pulpit about things that simply cannot be known, but they state them without such qualifiers.
 
The problem with this is that the congregants probably have no idea that the pastor is speculating. From there, if they were awake and paying attention during the sermon, they will always think that what they heard is something right out of the Bible. This should not be.
 
Anytime a teacher or preacher is speculating, he should state it explicitly or use words such as might have, may, etc., to show that he is guessing about what he is saying. Further, it is never inappropriate to ask a pastor, preacher, or teacher to explain his words. He is there to teach. If he is teaching, he is also to be held accountable for his words if they do not align with Scripture.
 
At the same time, there is no need to be arrogant or overly wordy when asking to clarify what has been stated. Putting a teacher on the spot in an embarrassing manner is simply inappropriate. Have tact when asking for clarification.
 
Lord God, help us to be sound in our doctrine and questioning of the things we hear concerning Your word. If we hear something that seems like it needs further clarification, may we use tact and courtesy as we dig to find a resolution to our questions. Help us in this so that we will be rightly instructed in Your word. Amen.

Acts 25:19

Friday, 8 March 2024
 
but had some questions against him about their own religion and about a certain Jesus, who had died, whom Paul affirmed to be alive. Acts 25:19
 
More literally, the Greek reads, “But certain questions concerning their own religion they had against him, and concerning a certain Jesus having been dead, whom Paul affirmed to be alive” (CG).
 
In the previous verse, Festus told Agrippa that Paul’s accusers did not charge him with any of the crimes he had expected. He continues now, saying, “But certain questions concerning their own religion.”
 
Festus now uses the same basic word as that which Paul used in Acts 17:22. There it was deisidaimonesteros, and here it is deisidaimonia. They carry the same meaning, and each is only used one time in the Bible. It basically means a “dread of a deity.”
 
In essence, it refers to a religion or a superstition because of a fear of that deity. As Agrippa is a Jew, it is certain that Festus is using the term in a general sense, just as Paul did in Acts 17:22. It may not be his religion, but he acknowledges that it is Paul’s.
 
Some versions say “superstition” instead of “religion,” but that is not the intent. Festus was not there to insult King Agrippa but to acknowledge the religion of the Jews. It was such points of their theology that “they had against him.”
 
Festus was expecting some type of aggravated crime to be charged against Paul. Instead, however, they were spending their time trying to disassociate their beliefs from those of Paul. As has been seen in the past, the religion of the Jews was considered an acceptable religion under Roman rule (religio licita).
 
However, the Jews constantly attempted to separate faith in Jesus from their faith. If they could do this, it would mean that Christianity might be considered unacceptable (religio illicita). This would make Paul an offender against Rome. Every attempt thus far had failed, but they continued to press this angle of attack against Paul.
 
Their accusations were against Paul’s interpretation of their religion “and concerning a certain Jesus having been dead.”
 
The verb is a perfect participle. Festus had heard that Jesus was dead, and he had no reason to believe that wasn’t true. Not accepting the premise of a resurrection, he assumed that if Jesus had died, He was still dead.
 
Until this point, the name “Jesus” hasn’t been cited by Luke at all in the account. Despite this, it is apparent from the words of Festus that Jesus has been the subject of the entire situation. But, again, this Jesus was dead. Even Paul admitted he had died. To him, it was an axiom that when someone is dead, he stays dead.
 
Therefore, he uses the perfect participle. The results of the action continued even to the present time. On the other hand, this supposedly dead Jesus was One “whom Paul affirmed to be alive.”
 
In this case, the verb is in the imperfect tense, which implies that despite what he had heard about Jesus dying, even from Paul, he still kept insisting that He was alive. It seems that Festus is holding the entire scenario in contempt despite Paul’s continued proclamation of the resurrection of Christ. The same blinders that covered the eyes of Israel’s leaders also covered the eyes of this Roman governor. This agrees with the words of Paul found in 1 Corinthians 1:26-29 –
 
“Brothers and sisters, think of what you were when you were called. Not many of you were wise by human standards; not many were influential; not many were of noble birth. 27 But God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong. 28 God chose the lowly things of this world and the despised things—and the things that are not—to nullify the things that are, 29 so that no one may boast before him.”
 
Life application: Today, much of the world has heard about Jesus, including His death and resurrection. It is normally not an issue to speak about this with others and they already are aware of the details. “Sure, I have heard that. It’s what Christians believe.”
 
However, knowing that a Christian believes this does not mean that they accept the premise themselves. Christian/atheist debates happen at colleges and seminaries all the time. The atheists know what the Christians believe but simply deny it happened. There are people in church leadership positions and professors in Christian colleges who don’t really believe the things they teach.
 
But this is the key and central point of the faith. It is the dividing line between who is saved and who is not saved. Paul goes into great detail concerning the resurrection in 1 Corinthians 15, but the initial premise, that Jesus rose from the dead, is the final part of the simple gospel.
 
Scripture proclaimed He would die, be buried, and resurrect. Faith in that is what saves. If these things were according to Scripture, it means that God knew the future when those things were written. Thus, He is the Creator God who transcends time.
 
If these things were according to Scripture, then it means that God had a plan set forth in advance. Thus, He is the Initiator of the process and the One who followed through with it each step of the way. Therefore, salvation is an act which is of the Lord alone. Because of this, it logically follows that there is one and only one way to be saved – His way.
 
The simple and easily ignored or dismissed claim that Jesus resurrected carries with it all of the weight and authority of the final decree of God for salvation. If you have ever wondered why such a basic and simple set of words is so greatly maligned by people, it is because, as simple as they are to understand, they are some of the most incredible words one could possibly accept.
 
Truly, only an act of faith that what is recorded in Scripture can bring one to accept them. As this is so, how pleasing it must be to God when we demonstrate that simple act of faith. As Christians, be people of faith. If you have believed that God could raise a man from the dead, then accepting the other words of Scripture should not be that difficult to accept as well.
 
Lord God Almighty, what could we do that deserves Your salvation? The greatest achievements of man quickly fade away with time. The kindest gestures between humans are still tainted with the sin that resides within us. But to have faith that You can restore us to Yourself through the gospel of Jesus Christ is something completely beyond ourselves. In accepting the gospel, we are throwing ourselves totally at Your mercy. We understand this and we believe. Thank You for the good news of Jesus Christ our Lord. Amen.

Acts 25:18

Thursday, 7 March 2024
 
“When the accusers stood up, they brought no accusation against him of such things as I supposed, Acts 25:18
 
The verbs need to be tweaked. More literally, it reads, “Concerning whom, having stood up, the accusers were bringing no charge which I was thinking” (CG).
 
Festus, still telling Agrippa what took place with Paul, just noted that on the next day, after Paul’s accusers had come to Caesarea, he convened a trial. Now, he notes, “Concerning whom.”
 
This is speaking of Paul, who was noted as “the man” of the previous verse. The case against Paul is being presented with the charges against him now being spoken forth. Next, it notes concerning those bringing the charges, “having stood up.”
 
It is a formal court procedure where the ones to speak stand to address the court. All others remain seated until called to speak. Of those standing up, Festus next says, “the accusers were bringing no charge which I was thinking.”
 
Based on the urgency of the Jew's complaints, he figured he had a real troublemaker or a capital offender on his hands. However, expecting accusations of being an agitator or someone who had committed a horrendous crime, he was left pondering what was so serious.
 
Because of this, it seems that his words are possibly asking, “Maybe you can shed some light on this King Agrippa.” Festus was stumped about how to handle such charges because they had nothing to do with Roman law. This became evident when Paul appealed to Caesar. Paul stood in Caesar’s court, as he said, “where I ought to be judged.”
 
Life application: Paul notes that those of the church must all appear before the Bema seat of Christ. We will all be judged for what we have done. There is only one thing that will be a source of rewards for us: things done in faith.
 
Our walk began in faith, believing that God sent Jesus to restore us to Himself. We didn’t see Jesus, we weren’t there at the resurrection, and we didn’t see Him ascend. Rather, we took those things on faith, along with everything else that we hold sacred to our walk with the Lord.
 
For example, we have the word of God, but we must believe that what it contains is truth. If we don’t have faith in the initial creation account as is recorded in Genesis, then we lack faith in God’s word. If we teach a long-term creation, something not in accord with the word, we are demonstrating that we do not trust the biblical narrative. Instead, we are believing something other than what it says, evolution, for example.
 
And yet, there is no evidence to support the evolutionary model. Thus, we are placing our faith in evolution above our faith in God’s word. For this, we will lose rewards. If we do something nice for another, but it is not done in faith, where can there be reward in that? People who do not believe in Jesus do nice things all the time, and yet they will receive no reward for their actions.
 
Everything comes down to faith. Be people of faith and live your life in that state. What you do, do with the aim and goal of pleasing God. This should start with knowing what is pleasing to Him. And that is found in His word.
 
Read the word, remember what it says, and apply it to your life. In this, you will be demonstrating faith. It logically follows, then, that you will receive rewards for what you have done when you stand at the bema of Christ. May it be so for you!
 
Lord God, may we be willing to read Your word, remember Your word, and apply Your word to our daily walk before You. Help us to be people of faith who act in faith toward You in everything we do. We pray this to Your glory. Amen.

Acts 25:17

Wednesday, 6 March 2024
 
“Therefore when they had come together, without any delay, the next day I sat on the judgment seat and commanded the man to be brought in. Acts 25:17
 
The Greek more literally says, “Therefore, they, having come together, having made no delay, the next, having sat on the bema, I commanded the man to be brought” (CG).
 
Festus had just told Agrippa that it was not the custom of the Romans to deliver any man to destruction before the accused could meet his accusers face to face so that he could answer for the charges against him. Having said that, he next says, “Therefore, they, having come together.”
 
That was seen in verses 25:5, 6 –
 
“Therefore, he said, ‘let those who have authority among you go down with me and accuse this man, to see if there is any fault in him.’6 And when he had remained among them more than ten days, he went down to Caesarea.”
 
From there, Festus next says to Agrippa, “having made no delay, the next, having sat on the bema, I commanded the man to be brought.” These words are exactly as recorded in the continuation of verse 25:6 –
 
“And the next day, sitting on the judgment seat, he commanded Paul to be brought.”
 
As can be seen, the words are exact according to what was recorded by Luke. The only thing not stated, and which would have been an obvious part of his formalities while in Jerusalem, is that he had spent ten days with the Jews.
 
Thus, immediately after his time in Jerusalem, the trial with the leaders and Paul came about. He cannot be said to have been negligent in this matter as it was, truly, the next day after his state visit. It demonstrated then, and it is showing to Agrippa now, that he intended to be a governor who was willing to listen to the complaints of the leaders of the people under him.
At the same time, it demonstrated that he was concerned about placing the rights of Roman citizens in a very high priority. The Jewish king, therefore, would understand that the priorities of Festus were exactly what they should be as a governor of Rome who was placed over a district of the empire.
 
Life application: After WWII, MacArthur was placed in a leadership position over the nation of Japan. His time there lasted from 1945 to 1952. His word was considered as the absolute authority concerning what would take place.
 
At the same time, he demonstrated concern for both the Japanese and for the forces assigned under his command. It was a balancing act that proved highly successful. The nation of Japan was brought out of its former state and into a thriving modern society.
 
However, this time of ruling will be outshined by that of the coming millennial reign of Christ. Hints of that time are found throughout the Old Testament prophets, and they clearly indicate that this rule will go forth from Jerusalem in the land of Israel with the people of Israel as chief among the nations. For example –
 
“The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem.2 Now it shall come to pass in the latter daysThat the mountain of the Lord’s houseShall be established on the top of the mountains,And shall be exalted above the hills;And all nations shall flow to it.3 Many people shall come and say,‘Come, and let us go up to the mountain of the Lord,To the house of the God of Jacob;He will teach us His ways,And we shall walk in His paths.’For out of Zion shall go forth the law,And the word of the Lord from Jerusalem.4 He shall judge between the nations,And rebuke many people;They shall beat their swords into plowshares,And their spears into pruning hooks;Nation shall not lift up sword against nation,Neither shall they learn war anymore.” Isaiah 2:1-4
 
This sentiment is repeated in Micah 4:1-3. One must ask, “What is the point of recording such detail throughout the prophets unless it is actually going to happen?” Where is the glory in failed prophecies or prophecies that are transferred from one people group to another without the covenant between the first two parties being fulfilled and set aside as promised?
 
If you believe that the church has replaced Israel in God’s redemptive plans, you have accepted a premise that says God cannot be trusted to complete what He has started, or that God has changed what He began to accommodate a fluctuating narrative that overlooks direct and purposeful promises to a particular group of people.
If He is willing to do that to Israel, how can we be sure He will not do that to the church as well? Such a ridiculous notion is incomprehensible when thought through. Be sound in your thinking by rejecting replacement theology. God has not rejected Israel. The word even explicitly says that in Romans 11.
 
Every promise made to Israel the nation will come about, exactly as the word says. The Gentiles have been graciously grafted into God’s redemptive workings. They have not replaced Israel. Rather, they have become a part of the commonwealth of Israel. Read and believe God’s word. In this, you are demonstrating faith in Him. His word is an expression of who He is.
 
Lord God, thank You for Your faithfulness to Your people. How good and wonderful it is to know that even if we walk away from You, You will never abandon us. We are prone to wander, but You remain faithful even as we do. Thank You, O God, for Your steadfastness in remaining faithful to those You have covenanted with! Hallelujah and amen.

Acts 25:16

Tuesday, 5 March 2024
 
“To them I answered, ‘It is not the custom of the Romans to deliver any man to destruction before the accused meets the accusers face to face, and has opportunity to answer for himself concerning the charge against him.’ Acts 25:16
 
Although a tad clunky, a more literal rendering is, “To whom I answered, ‘That it is not Romans’ custom to grant any man to destruction before that the accused may have the accusers to face, and he may receive place of defense concerning the accusation’” (CG).
 
In the previous verses, Festus explained Paul’s position to king Agrippa and noted that the Jews were asking for a judgment against him. With that, it next says, “To whom I answered.”
 
It is Festus’s answer to the Jews that he is now explaining to Agrippa. His words to them were, “That it is not Romans’ custom to grant any man to destruction.”
 
The words “to destruction” are not found in some manuscripts. Despite this, the Jews had asked for a trial and a sentence based on their charges. If granted, it would have led to that being the sentence. However, Roman custom did not simply allow its citizens to be handed over willy-nilly, especially “before that the accused may have the accusers to face.”
 
Paul had already been tried before Felix, but no sentence was given. Instead, he punted and had Paul remain incarcerated under his authority until his departure. The Jews now wanted Paul charged based on their same accusations as if the charges were valid against him.
 
Instead, Festus noted to them that there would need to be a trial where his accusers came and presented to his face what their claim against Paul was, “and he may receive place of defense concerning the accusation.”
 
Once their charges had been presented to his face, Paul could then respond to each charge individually or collectively. Either way, he was allowed under Roman law to have a trial that any citizen of Rome was allowed to have.
 
In his words, Festus clearly noted the obligation of his office to the king, demonstrating that he was bound to Roman law and that his judgment was not because of any bias against the Jews. If Agrippa were inclined to the ruling decision of the leaders of Israel, it could cause tension between the two unless he understood that Festus’s hands were bound under the fair principles of Roman justice.
 
It seems that this comment is less one of arrogance or Roman superiority than one of attempting to show harmony between his office and his rulings over the Jewish people under his jurisdiction.
 
It is of note that the same verb translated as “to grant” was used by Paul in verse 25:11, which was after the meeting with the leaders of Israel and Paul in Caesarea. Festus uses the same term now as if it were his idea all along to be Paul’s defender as a citizen of Rome. He uses the word as if it were spoken to the Jews before the meeting!
 
Paul’s words were convincing enough, and his appeal to Caesar was valid enough, to justify where he was. The advice of Festus’s council supported Paul’s words, and so he, in turn, now uses them before Agrippa. Paul has proven his verbal and analytical prowess concerning the matter.
 
Life application: The Greek word noted above as “to grant” means “to show favor.” In other words, it is more than simply delivering Paul to the Jews. Rather, it is doing so as a grant. In the case of the law, Festus couldn’t just grant a favor without a legal reason behind his actions.
 
This is how it should be anywhere. Laws are put in place to keep the playing field level. Each person who is authorized to have those laws apply to him has a right to appeal to that law. Unfortunately, many people don’t know what the law states in a particular matter and their rights are trampled.
 
This happens with unjust prosecutors and judges all the time. They grant things that they should not grant. They also withhold charges against people they are aligned with. This is the fallen world in which we live. The safest course of action against this is to have proper legal representation, but that is not always a guarantee.
 
Having said that, when we stand before Jesus, our judgment will be absolutely fair in all ways. There will be no underhanded dealings, and there will be no favoritism. Everything will be perfectly just. Knowing this, let us live for the Lord in a manner that will always be honoring Him and demonstrating faith through the things we do. In this, our judgment will be a positive one.
 
Lord God, we know that when we stand before You for judgment, things will be handled fairly and in a just manner. Thank You that we will be treated with the favor of Jesus because we are now in Christ. The punishment for our failures came at the cross. Thank You, O God, for Jesus Christ our Lord and for what He has done for us. Amen.
 

Acts 25:15

Monday, 4 March 2024
 
“about whom the chief priests and the elders of the Jews informed me, when I was in Jerusalem, asking for a judgment against him. Acts 25:15
 
In the previous verse, Festus laid Paul’s case before Agrippa the king, noting that Paul had been left by Felix. He continues the thought now, saying, “about whom the chief priests and the elders of the Jews informed me.”
 
The words of the verse are rather clear. The entire body of the leaders of the Jews, both chief priests and elders, had a united voice against Paul. Even if they couldn’t agree on sound theology, such as their arguments concerning the resurrection of the dead, they could all agree that Paul was an enemy of their way of life. He was telling the Gentiles that they were on the same level with God as the Jews if they were in Christ.
 
Further, anyone not in Christ stood condemned before God. To them, this was intolerable, and it was worthy of being excommunicated from the temple and the nation. And more, in their eyes, it was worthy of death. Therefore, Festus next says, “when I was in Jerusalem.”
 
As Festus had just become governor, and as he had made one trip to Jerusalem, what was presented to him must have been of the highest importance to the Jews. It wasn’t like the topic was something that could wait until they had established a good working relationship.
 
Rather, right from the moment of his being introduced to them, they brought the issue of Paul up as an absolutely important diplomatic matter. And the issue was that they were “asking for a judgment against him.”
 
The Greek word is dike. It speaks of a judicial hearing, an execution of a sentence, punishment, justice, etc. It is only found elsewhere in Acts 28:4, 2 Thessalonians 1:9, and Jude 1:7. Some older texts actually have a stronger word in the Greek, katadikazo, a word implying “condemnation.”
 
Either way, the Jews were intent on getting their hands on Paul, and they did this through the pretext of a trial leading to judgment. However, their true intentions were to have him killed during the passage to or from Jerusalem.
 
Life application: The Jews wanted Paul dead. Extrabiblical writings reveal that Paul and most of the apostles were eventually martyred for their faith. The fact is, however, that we are all going to die. And that could happen at any moment.
 
We have no control over stopping that aspect of our existence. However, we can control what we do while we are alive. Each of us must work out our own salvation. This doesn’t mean working out getting saved or remaining saved. Rather, it means working out what we will do with the salvation we received based on faith in Jesus.
 
The older one gets, the more he realizes how short this life really is. A young person will look at old people and think, “Wow, they are really old.” An old person will look at a young person and think, “It was only moments ago when I was like that.” Because of this, we should consider our days and be willing to use them wisely, to the glory of God.
 
This is especially so because of what was already noted. We have no idea when our day of death will come. Therefore, let us be about the business of the Lord while we can. It should not be our attitude to say, “I will start living for the Lord tomorrow!” Rather, we should say, “I will live for the Lord today!”
 
Demonstrate the wisdom that the Bible proclaims and live out your days, starting right now, for the sake of the Lord. Each moment is a new moment to dedicate to Him. May it be so in our lives!
 
Lord God Almighty, help us to be wise and discerning about the lives we lead. May we forget what is past, put what we cannot change behind us, and go forward with a new and right attitude from moment to moment, honoring You and bringing glory to You all our days. Amen.
 

Acts 25:14

Sunday, 3 March 2024
 
When they had been there many days, Festus laid Paul’s case before the king, saying: “There is a certain man left a prisoner by Felix, Acts 25:14
 
In the previous verse, it noted that Agrippa, the king, and Bernice came down to Caesarea to greet Festus. That continues now with, “When they had been there many days.”
 
The term “many days” is a comparative term. The Pulpit Commentary says, “The number indicated by the comparative degree, πλείων, depends upon what it is compared with. Here, it means more days than was necessary for fulfilling the purpose of their visit, which was to salute Festus.”
 
It may be that they were enjoying the time by the ocean, had found things that interested them, or they may have been avoiding going back to their regular lives for some reason. Luke doesn’t explain why they continued, nor does he tell what the number of days was. However, with any office dealings and other formalities complete, it was an opportune time to then enter into his talk about Paul. Therefore, it next says, “Festus laid Paul’s case before the king.”
 
Festus probably thought that Agrippa, being a Jew, would be interested in the case. Further, he might have thought the king may be able to shed some light on Paul’s belief and what course of action should be taken with him.
 
The words “laid” and “before” are separated by the NKJV, but in the Greek, it is a single word, anatithémi. That comes from ana and tithémi – “to set before.” It is used only one other time, in Galatians 2:2, where Paul said he “communicated to [anatithémi: literally “set before”] the apostles the gospel which he preached among the Gentiles. Of Festus’s words, he was “saying: ‘There is a certain man left a prisoner by Felix.’”
 
Festus is careful to note this fact. He had assumed charge of Paul from another, and he desired to ensure that the case was handled properly and in an expeditious manner.
 
Life application: Paul had a particular calling concerning the gospel. He faithfully carried out his duties before the Lord. Eventually, he went to those in Jerusalem and laid before the leaders what he communicated to the Gentiles. They accepted his presentation of the execution of his duties.
 
One of the main points of Paul’s apostleship was that the law of Moses was fulfilled in the coming of Christ. A New Covenant was introduced, which superseded the Old, rendering the Old obsolete. This message went forth to the Gentiles who were never under the law. In accepting the good news of Jesus, they were sealed with the Spirit and saved.
 
Judaizers, however, came in and tried to infect the believers by insisting that the Gentiles had to adhere to the Law of Moses to be saved. This is not what Paul laid before those in Jerusalem, and it is not what Jesus had instructed Paul to communicate. Rather, we are saved by grace through faith. Law observance has no part in the equation.
 
And yet, to this day, the same wicked spirit of the Judaizers continues in the world. Do not budge on grace. Do not mar grace. And do not diminish the glory of the cross of Christ by trying to earn what is provided freely by God through the giving of His Son.
 
Trust that Jesus has paid the debt and that nothing more is needed. This is what gives God the greatest glory. Our pitiful attempts to merit His favor apart from the cross are like a slap in His face. Yield to the notion that Jesus is fully sufficient to save you and keep saving you. All glory to God through Jesus Christ our Lord!
 
Yes Lord God! We give You glory and honor and praise for what You have done for us. We receive the completed work of Jesus, accepting by faith that what He has done is fully sufficient to save us and to keep saving us forever. Hallelujah and Amen!