BIBLE IN TEN

Acts 13:24

Wednesday, 4 January 2023
 
“after John had first preached, before His coming, the baptism of repentance to all the people of Israel. Acts 13:24
 
Paul is in the synagogue in Antioch of Pisidia. He has been addressing those gathered on the Sabbath, telling them about God’s plan of salvation. In the previous verse, he specifically introduced Jesus as the Savior. He now notes that Jesus’ ministry began “after John had first preached.”
 
This is referring to John’s preaching which immediately preceded the ministry of Jesus. It was not that John preached before the coming of Jesus at His birth, but before the designated time for His ministry to begin.
 
The significance of this was that John didn’t preach like the other prophets as if the Messiah was coming at some unstated point in the future. Rather, his words indicated that the Messiah was right at hand and ready to appear. This was, as Paul continues to note, “before His coming.” The Greek literally reads “before the face of His entrance.”
 
It is a Hebrew expression indicating an appearance, the face representing the person’s presence. In this, a new word is used, eisodos. It is essentially the opposite of exodus. It indicates an entrance and extends to a means or place of entrance. Because Paul is connecting John’s ministry to that of the coming of the Messiah, he is indicating that the two events are inextricably linked. The herald had come and then the One he proclaimed had immediately followed. As for John, his proclamation was “the baptism of repentance.”
 
The meaning is that John called the people to repent. In his calling, those who agreed with his proposition were then baptized to outwardly acknowledge the inner change that had taken place. It was a symbolic act of repentance. The word “repent” must be defined to understand what is being said –
 
“A word compounded of the preposition μετά, after, with; and the verb νοέω, to perceive, and to think, as the result of perceiving or observing. In this compound the preposition combines the two meanings of time and change, which may be denoted by after and different; so that the whole compound means to think differently after. Μετάνοια (repentance) is therefore, primarily, an after-thought, different from the former thought; then, a change of mind which issues in regret and in change of conduct. These latter ideas, however, have been imported into the word by scriptural usage, and do not lie in it etymologically nor by primary usage. Repentance, then, has been rightly defined as ‘Such a virtuous alteration of the mind and purpose as begets a like virtuous change in the life and practice.’ Sorrow is not, as is popularly conceived, the primary nor the prominent notion of the word. Paul distinguishes between sorrow (λύπη) and repentance (μετάνοια), and puts the one as the outcome of the other. ‘Godly sorrow worketh repentance’ (2 Corinthians 7:10).” Vincent’s Word Studies
 
It was this changing of the mind that John was called to proclaim. The Messiah was soon to appear and there was to be a national preparing for His arrival –
 
“In those days John the Baptist came preaching in the wilderness of Judea, 2 and saying, ‘Repent, for the kingdom of heaven is at hand!’ 3 For this is he who was spoken of by the prophet Isaiah, saying:‘The voice of one crying in the wilderness:“Prepare the way of the Lord;Make His paths straight.”’” Matthew 3:1-3
 
This call for the people to change their minds was “to all the people of Israel.” Jesus came to the people of Israel. His ministry was to the nation of Israel. No Gentiles were a part of the nation. He had come to fulfill the law and then initiate a New Covenant. This covenant was to be “with the House of Israel and with the house of Judah” as stated in Jeremiah 31:31.
 
As such, what Paul is conveying to those at the synagogue is a restating of the process of preparation for Israel to enter into this New Covenant based on their lives under the Law of Moses. As the Gentiles were never under the law of Moses, what Paul says here does not apply to them. It is simply a restating of the facts as they occurred just as the Messiah was ready to come forth. That was prophesied by the prophet Malachi –
 
“Remember the Law of Moses, My servant,Which I commanded him in Horeb for all Israel,With the statutes and judgments.5 Behold, I will send you Elijah the prophetBefore the coming of the great and dreadful day of the Lord.6 And he will turnThe hearts of the fathers to the children,And the hearts of the children to their fathers,Lest I come and strike the earth with a curse.” Malachi 4:4-6
 
Commentaries quite often shove Paul’s words here in Acts 13 into their “Gentile” theology concerning entry into the New Covenant, meaning “how to be saved.” But this is entirely inappropriate. Christ has come. And more, the Law of Moses was never in effect for any Gentile at any time or place in human history. The entrance of Gentiles into the New Covenant was anticipated by Isaiah, and it is something that was only available after the work of Christ was accomplished –
 
“And now the Lord says,Who formed Me from the womb to be His Servant,To bring Jacob back to Him,So that Israel is gathered to Him(For I shall be glorious in the eyes of the Lord,And My God shall be My strength),6 Indeed He says,‘It is too small a thing that You should be My ServantTo raise up the tribes of Jacob,And to restore the preserved ones of Israel;I will also give You as a light to the Gentiles,That You should be My salvation to the ends of the earth.’” Isaiah 49:5, 6
 
Israel had to repent because they were under the law. To be brought out of that state, they needed to be in the right condition for that to occur. Now, with Christ’s work complete, salvation is solely by faith in what He has accomplished.
 
Life application: Remember the basics of the gospel –
 
“For I delivered to you first of all that which I also received: that Christ died for our sins according to the Scriptures, 4 and that He was buried, and that He rose again the third day according to the Scriptures.” 1 Corinthians 15:3:4
 
By faith in this message, one is saved. At that time, the Holy Spirit is given as a seal, a guarantee, of that salvation –
 
“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
 
The process is of God. The work is accomplished by Jesus. Belief in this results in eternal salvation. Nothing can be added to this message without causing damage to its purity.
 
Glorious God, we stand in awe of what You have done. You have brought us from darkness into the wonderful light of Christ. Thank You for restoring us to Yourself. And thank You for Your word that reveals these things to us. We can have confidence in our walk and hope concerning our future because of what You have provided for us. Hallelujah! Amen.
 

Acts 13:23

Tuesday, 3 January 2023
 
“From this man’s seed, according to the promise, God raised up for Israel a Savior—Jesus— Acts 13:23
 
Paul has been speaking about the history of Israel. In the previous verse, he noted the raising up of David because of having removed Saul as king. In his words, he said that God had found David a man after His own heart and a man who would do His will. With that, Paul now continues with, “From this man’s seed.”
 
The meaning is that a direct descendant of David is who is being referred to. The word “seed” as understood from Scripture indicates a direct connection between one entity and another, just as when a stalk of wheat bears seed. That seed bears the characteristics of the stalk from which it came. It will be none other than a seed of wheat. And more, if it is a particular class of wheat, it will remain in that same class.
 
Because this Seed is from David, it remains a fixed part of the line of David in nature and in attributes. The Seed being referred to is next said to be “according to the promise.” The inserted word “the” does not belong there. Nor is the word “his” found in many translations. The words should be rendered just as the Greek, “according to promise.” It is not a specific promise, but a succession of promises all related to the same unchanging nature of God.
 
This Seed was promised in Genesis 3 as the “Seed of the woman.” He was promised to Abraham, Isaac, Jacob, Judah, and David. He was promised through the words of the prophets in a multitude of ways, all of which were in accord with one another. It is this one overall promise that Paul refers to now. With that understood, Paul then explains the fulfillment of this promise. It is that “God raised up for Israel.”
 
The promise that began in Genesis, and which was the hope of all people who anticipated a return to paradise as indicated there, eventually became the hope of Israel. This was not only as a hope of the people in general, but the hope of its specific fulfillment through them as a people.
 
Eventually, it became the hope of the house of David, being promised to him personally in 2 Samuel 7:12-16. This promise is also recorded later in the psalms and in the prophets. Paul, speaking to those in the synagogue now, confirms that the promised seed has come, noting that to them God has raised up “a Savior—Jesus.”
 
His words, however, would cause an immediate conflict in the thinking of these Jews. How could Jesus be the Savior of Israel if Israel isn’t saved? Their minds were attuned to the idea that Jesus would deliver Israel from her enemies, gather them back to the land of Israel, and lead  them as the head of the nations. And yet, they were sitting in a synagogue in Antioch of Pisidia some years after Jesus had come.
 
It won’t be until verse 13:38 that he will exactingly explain what Jesus came to save them from. And then in verse 13:39 he will continue that thought with words that would trouble any Jew unless he understood what their history under the law was intended to reveal. Until he gets there, Paul will continue to explain the proofs that verify Jesus truly is the promised Seed of David.
 
Life application: Heresies are points of doctrine that destroy the message of salvation by changing the fundamental tenets of what God has revealed in Christ. For example, God has revealed that in the Godhead, there are individual “persons” in one essence. Scripture reveals that the Father is God. It reveals that the Son is God. It also reveals that the Holy Spirit is God. And yet, they are not the same “person.” We may not understand the concept, but to deny it as a fundamental tenet of the faith is heresy.
 
Despite teaching that Jesus (the Son) is God, the Bible also teaches that Jesus is a Man. To deny this would then be heresy. But going further, Jesus is not just a Man who was created by God, directly and immediately in Mary’s womb. Rather, He is a man who descended from Adam. From there He descends from a long genealogy recorded in Luke 3. He also descends from others as is recorded in Scripture. He is the Seed of these people. Lot, for example, is not in the direct genealogy of Jesus as recorded in Luke 3, but he is still an ancestor of Jesus as the pages of Genesis reveal.
 
Jesus is also said to be the “Seed of David” here in Acts and elsewhere, such as in Romans 1:3 and 2 Timothy 2:8. Because this is so, to deny His humanity is derived from these people is to teach heresy. A person does not need to know these things to be saved. Salvation comes through belief in the gospel. However, if a person is told, in advance, that these things are not true when the “gospel” is proclaimed, he will not be saved. He has believed in a false Jesus.
 
It is important to be exact when speaking of the nature of Christ. God has carefully and meticulously revealed Him in Scripture. And so, let us carefully and soberly consider what is recorded there.
 
O God, we stand in awe of what You have done for us. You set forth a plan and You have meticulously brought it about in human history, finally revealing the purpose of that plan when You sent Jesus. We are the recipients of the glory and splendor of what You have done for us. Thank You, O God. You have done it all, and now You ask us to just believe that it is so. And we do! Thank You for the coming of Jesus Christ our Lord. Amen.
 

Acts 13:22

Monday, 2 January 2023
 
“And when He had removed him, He raised up for them David as king, to whom also He gave testimony and said, ‘I have found David the son of Jesse, a man after My own heart, who will do all My will.’ Acts 13:22
 
The previous verse referred to the reign of Saul. With that remembered, it now says, “And when He had removed him.” It refers to Saul who had disobeyed the Lord in two critical matters. The final one cost him the kingship. The account is found in 1 Samuel 15, and it is summed up with these words –
 
“And as Samuel turned around to go away, Saul seized the edge of his robe, and it tore. 28 So Samuel said to him, ‘The Lord has torn the kingdom of Israel from you today, and has given it to a neighbor of yours, who is better than you. 29 And also the Strength of Israel will not lie nor relent. For He is not a man, that He should relent.’” 1 Samuel 15:27-29
 
From there, Paul continues with, “He raised up for them David as king.” Israel had asked for a king, rejecting the Lord as king over them. Therefore, He gave them what they asked for. In Saul’s disobedience, but still in agreement with the will of the people, the Lord continued a kingship over Israel. But this time, it would be in accord with the prophecy of Jacob that the scepter (the rule of a king) would not depart from Judah until Shiloh came.
 
Shiloh is an anticipatory appellation for the coming Messiah. In raising up David, this prophecy would come about. The name David means Beloved. Of David, Paul next says, “to whom also He gave testimony,”
 
The meaning is “about David also the Lord gave testimony.” In other words, the Lord spoke words concerning David that defined his character and the Lord’s attitude toward it. The Lord spoke, “and said, ‘I have found David the son of Jesse.’”
 
The words mean that the Lord searched out David, knowing all that his life was and would be. The sum of what could be found in David is what the Lord “found” concerning him. He was the proper choice by which to continue the redemptive narrative. Despite David’s many faults, he was a man of great character in his dealings with the Lord and with those around him.
 
The name Jesse means My Husband. But it also means Yehovah Exists. As such the name Jesse contains the weighty notion that human marriage reflects divine revelation. In considering these names in the surrounding Old Testament accounts, great hints of God’s workings in relation to the coming Messiah become evident. As for David, the Lord says he is “a man after My own heart.”
 
Paul takes two Old Testament verses and combines them to give a full description of the character of David. The first concerns what he was looking for in a king when addressing Saul –
 
“But now your kingdom shall not continue. The Lord has sought for Himself a man after His own heart, and the Lord has commanded him to be commander over His people, because you have not kept what the Lord commanded you.” 1 Samuel 13:14
 
The second is a reference to David from the psalms –
 
“I have found My servant David;With My holy oil I have anointed him.” Psalm 89:20
 
Taken together, the two thoughts show that David is what the Lord searched for after first giving what Israel asked for. Because of whom David was, and because that included being a man after the Lord’s own heart, the Lord knew that he was one, as he says, “who will do all My will.” The sentiment is found in the continued words of Psalm 89. In verse 21, it says, “With whom My hand shall be established.”
 
In other words, the Lord’s will, His hand, would be realized in the person of David, who would establish that will in all his doings. Unlike Saul who rejected the word of the Lord, when the Lord spoke, David complied. In the times he did not, such as in his adultery with Bathsheba, his heart was convicted, and he returned fully to the Lord. Thus, the will of the Lord was wholly established through David.
 
Life application: The Lord “found” David in a certain condition, a certain state, before Him. As noted, this means that the Lord looked upon David, from beginning to end, and knew that he was a man whose very character defined what was good and right in his overall attitude and conduct.
 
The Lord has also “found” you out. He already knows everything about who you are, from beginning to end. However, you do not. This sentiment is expressed by David –
 
“O Lord, You have searched me and known me.2 You know my sitting down and my rising up;You understand my thought afar off.3 You comprehend my path and my lying down,And are acquainted with all my ways.4 For there is not a word on my tongue,But behold, O Lord, You know it altogether.5 You have hedged me behind and before,And laid Your hand upon me.6 Such knowledge is too wonderful for me;It is high, I cannot attain it.” Psalm 139:1-6
 
David understood that the Lord knew everything about him from beginning to end. As he knew this, he directed his life toward the Lord’s ways. Now that you know this is true about you, you can also demonstrate the wisdom of David and direct your ways to the ways of the Lord. What God has “found” in you does not have to simply be who you have been in the past, but who you can be in the future.
 
In turning to the Lord and living for Him now, what the Lord has “found” already about you is that you are a person who is willing to turn wholly to Him and follow in His ways. If you don’t do this, then that is what the Lord has “found” about you. Contemplate this and understand that you can be “found” by the Lord in a manner that pleases Him from this point on. He already knows what you will do. Do what is right, and in your doing, you will be found a person after His own heart.
 
Lord God, You already know everything about us. We can only direct the future by our conduct as we express it from moment to moment. May what You know about us be something that shows we are people who live after Your heart from this moment forward and for all our lives. To Your glory, we pray. Amen.
 

Acts 13:21

Sunday, 1 January 2023
 
“And afterward they asked for a king; so God gave them Saul the son of Kish, a man of the tribe of Benjamin, for forty years. Acts 13:21
 
In the previous verse, Paul mentioned the giving of judges to Israel for about four hundred and fifty years. With the time of the judges ending, the time of the kings began. Paul explains that beginning with the words, “And afterward.”
 
Samuel was the final judge of Israel. Israel was a theocracy with the Lord as their King at this time. The judge was appointed to lead the people under the authority of the Lord. However, Israel desired a change in this arrangement, and so after this time of judges “they asked for a king.”
 
To anyone who knew the recorded account of this act, it would be a reminder of the people’s rejection of the Lord. For Paul to bring this up is not a lesson in the right attitude of the people. Rather, it is a reminder of exactly the opposite –
 
“Then all the elders of Israel gathered together and came to Samuel at Ramah, 5 and said to him, ‘Look, you are old, and your sons do not walk in your ways. Now make us a king to judge us like all the nations.’6 But the thing displeased Samuel when they said, ‘Give us a king to judge us.’ So Samuel prayed to the Lord. 7 And the Lord said to Samuel, ‘Heed the voice of the people in all that they say to you; for they have not rejected you, but they have rejected Me, that I should not reign over them. 8 According to all the works which they have done since the day that I brought them up out of Egypt, even to this day—with which they have forsaken Me and served other gods—so they are doing to you also. 9 Now therefore, heed their voice. However, you shall solemnly forewarn them, and show them the behavior of the king who will reign over them.’” 1 Samuel 8:4-9
 
After this, Samuel instructed the people on the additional burdens they would face with a king over them, warning them. And yet, the record says –
 
“Nevertheless the people refused to obey the voice of Samuel; and they said, ‘No, but we will have a king over us, 20 that we also may be like all the nations, and that our king may judge us and go out before us and fight our battles.’21 And Samuel heard all the words of the people, and he repeated them in the hearing of the Lord. 22 So the Lord said to Samuel, ‘Heed their voice, and make them a king.’” 1 Samuel 8:19-22
 
With that remembered, Paul next says, “so God gave them Saul the son of Kish.” The name Saul means “Asked for.” It is thus a biblical pun. The people asked for a king and the Lord gave them a king as they had asked for. His father was Kish. The name comes from qosh, a snare. Hence, his name means Snaring. This very well may be a pun as well. Israel had ensnared itself in asking for a king.
 
After Saul’s initial conquests, Samuel called to renew the kingship (1 Samuel 11:14), and so the people were called together at Gilgal. During this coronation, Samuel reminded them of their wickedness in asking for a king. This was acknowledged by the people –
 
“Now therefore, stand and see this great thing which the Lord will do before your eyes: 17 Is today not the wheat harvest? I will call to the Lord, and He will send thunder and rain, that you may perceive and see that your wickedness is great, which you have done in the sight of the Lord, in asking a king for yourselves.”18 So Samuel called to the Lord, and the Lord sent thunder and rain that day; and all the people greatly feared the Lord and Samuel.19 And all the people said to Samuel, “Pray for your servants to the Lord your God, that we may not die; for we have added to all our sins the evil of asking a king for ourselves.” 1 Samuel 12:16-19
 
This is what Paul is implicitly reminding those gathered in the synagogue. Though not apparent yet, he will tie all of this in with the people’s rejection of Jesus. For now, he continues this verse with, “a man of the tribe of Benjamin.”
 
This is to be implicitly understood as a mark of the Lord’s disfavor if for no other reason than that the Messiah was promised to come through Judah, not Benjamin (Genesis 49:10). Benjamin’s blessing by Jacob was that he was a ravenous wolf that devours the prey and divides the spoil. It is not at all unlike the reign of Saul. But more, Benjamin was the smallest tribe, having been almost utterly wiped out by the other tribes for its defense of the horrifying actions of the people of Gibeah as is recorded in Judges 19 and 20. With that, Paul finishes the verse with “for forty years.”
 
This is not recorded in the Old Testament, although Paul’s stating it means that it was understood to be so. Various chronologies have been provided and explanations have been made to justify Paul’s words. One explanation is that the times of Samuel and Saul have been combined. Hence the words of the previous verse “until Samuel the prophet” mean that the reigns of Samuel and Saul are combined into forty years. Others have developed timelines showing how Saul could have reigned forty years. In the end, Paul has stated a literal time that was accepted within the synagogue as factual.
 
Life application: The Bible records actual events from Israel’s past to reveal God’s purposes and intent for the time of the New Covenant. The time of the judges was one of constant apostasy and then turning back to the Lord. The people’s asking for a king that would rule over them was to be taken as a rejection of the Lord as well.
 
And yet, some judges and kings directed the people to the Lord, exalting Him above their own reigns. Others turned from the Lord in varying degrees. Each of these stories is given as a lesson for us to see something about Israel’s need for the Messiah to come and rule. Without knowing what is recorded there, we have a void in our understanding of why we need the Lord as our Head. The proclivities of man necessitate it and the biblical stories of the Old Testament highlight this fact.
 
Be sure to read the Old Testament as well as the New. In it, you will find the state of man in need of God’s Messiah. In His coming, we see how Jesus fulfills each and every need.
 
Lord God, thank You for the giving of Your Son so that we can have an eternal Leader who can reveal to us the extent of Your greatness for all ages to come. In Him, we have all of who You are in a form that we can see and understand. Yes, thank You for the sending of Jesus Christ our Lord. Amen.
 

Acts 13:20

Saturday, 31 December 2022
 
“After that He gave them judges for about four hundred and fifty years, until Samuel the prophet. Acts 13:20
 
The previous verse referred to the subduing of the land where the seven nations were destroyed and then the division of the land by allotment. Paul’s next words say, “After that.” There is a rather large difficulty in reckoning the number four hundred and fifty found in this verse. For now, an evaluation will be made based on the text of the NKJV.
 
As for the meaning of the words “After that,” it would have to mean, “After the time of warfare to remove the inhabitants and division of the land.” It is after that time that, “He gave them judges.”
 
Although Joshua is not called a judge, his role certainly fits that position. Regardless of that, the period of the judges is carefully recorded in the book of Judges, beginning with Othniel and ending in the book of 1 Samuel with Samuel the prophet being the final judge of Israel before the time of the kings. From there, Paul’s words continue with, “for about four hundred and fifty years, until Samuel the prophet.”
 
This counting causes difficulty because of what it says in 1 Kings 6:1 –
 
“And it came to pass in the four hundred and eightieth year after the children of Israel had come out of the land of Egypt, in the fourth year of Solomon’s reign over Israel, in the month of Ziv, which is the second month, that he began to build the house of the Lord.”
 
The two numbers, that of Paul and that of the record in 1 Kings 6:1, do not seem to match. From the exodus until entry into Canaan was forty years. It took about another seven years to subdue the land. It was at this time the divisions of the land were made.
 
If it was four hundred and fifty years from the land division to the time of Samuel, and then you add on the forty years in the wilderness, the seven years until the land division, the time of Saul’s reign (forty years – Acts 13:21) and the time of David’s reign (forty years – 1 Kings 2:11), and then the building of the temple commencing in the fourth year of Solomon’s reign, it is about five hundred and ninety years from the exodus until the time of the building of the temple.
 
Because of the difficulty, some translations make the period inclusive of what Paul has said since verse 17 where it spoke of Abraham. As such, the translations read –
 
“All this took about 450 years. After this, God gave them judges until the time of Samuel the prophet.” BSB
 
In other words, the period is not speaking of the time from the division of the land until the time of Samuel, but of the time from Abraham to the time of the judges, which then went from Othniel to Samuel. The problem with that is that Paul does not mention the making of the covenant, just that the fathers were chosen. Also, the time interval would have to begin with Isaac, not Abraham. However, Isaac was never even mentioned by Paul.
 
A seemingly reasonable explanation, which includes the extrabiblical note of the time of Joshua’s rule, comes from Jamieson-Faucet-Brown –
 
“But taking the sense to be as in our version, that it was the period of the judges itself which lasted about four hundred fifty years, this statement also will appear historically correct, if we include in it the interval of subjection to foreign powers which occurred during the period of the judges, and understand it to describe the whole period from the settlement of the tribes in Canaan to the establishment of royalty. Thus, from the Exodus to the building of the temple were five hundred ninety-two years [Josephus, Antiquities, 8.3.1]; deduct forty years in the wilderness; twenty-five years of Joshua's rule [Josephus, Antiquities, 5.1.29]; forty years of Saul's reign (Ac 13:2); forty of David's and the first four years of Solomon's reign (1Ki 6:1), and there remain, just four hundred forty-three years; or, in round numbers, ‘about four hundred fifty years.’”
 
This would align with Paul’s statement, made in a general manner to his audience. However, it still bears a conflict with the dating of 1 Kings 6:1, unless that date is only speaking of the time when Israel was not under foreign rule. And more, it should be unnecessary to include the writings of Josephus to conclude what Paul is referring to because his words are now included in the Bible.
 
The resolution to the problem comes by taking the timeframe in relation to the expressly stated years of servitude and peace as is recorded in the book of Judges. When this is done, the period is exacting. Those timeframes are listed in verses such as that found in Judges 3:14, which says, “So the children of Israel served Eglon king of Moab eighteen years.”
 
In a paper published by Floyd Nolen Jones in 2007, he adds up all such periods and they come out to four hundred and fifty years.
 
Life application: Study the Bible enough and you can bet a resolution to difficulties in the Bible will eventually be realized.
 
This is the paper as submitted by Dr. Jones:
 
-----------------------------
 
450 or 480 years – Acts 13:20 and 1 Kings 6:1
 
The most bothersome “contradiction” in Scripture is that of the presumed conflict between the 450 years of Acts 13:20 with the 480 years of 1 Kings 6:1. However, such is a mirage – the two actually have nothing to do with one another. Acts 13:20 concerning the length of the period from the judges until Samuel the prophet is no more than Paul’s affirming of the Hebrew Scriptures. He is merely giving a summary total, without any regard to overlap, of all the years of servitude and peace as recorded in the Book of Judges (as well as Eli’s judgeship, for it says “until Samuel the prophet”), thus:
 
8+40+18+80+20+40+7+40+3+23+22+18+6+7+10+8+40+20 + 40 for Eli in 1 Sam. 4:18 = exactly 450
 
As already explained (Chronology, pp. 72-76), each period of oppression was overlapped by the time of peace that followed Israel’s deliverance by a judge. The relevant passages in Acts 13 reads:
 
Acts 13:17 The God of this people of Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with an high arm brought he them out of it.
18 And about the time of forty years suffered he their manners in the wilderness.
19 And when he had destroyed seven nations in the land of Canaan, he divided their land to them by lot.
20 And after that he gave unto them judges about the space of four hundred & fifty years, until Samuel the prophet.
21 And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years.
22 And when he had removed him, he raised up unto them David to be their king; to whom also he gave testimony, and said, I have found David the son of Jesse, a man after mine own heart, which shall fulfil all my will.
 
Although these verses are given in the historic chronological order, verse 19 gives neither the length for the span of the war with the Canaanites nor the time required for the distribution of the land among the 12 tribes. Thus, when taken alone, it is of no actual chronological value. Even verse 21, which gives the span of Saul’s reign as 40 years, does not tell us the length of time covering from when Samuel actually became established as a prophet until the people desired a king. Indeed, verse 22 does not give the number of years for the reign of David.
 
From these observations, as well as the context of Acts 13:14-43, it becomes obvious that the main purpose of Acts 13:17-22 is not that of furnishing chronological data. Moreover, the giving of Saul’s reign as being 40 years is probably because it is not recorded in the Old Testament (although it can be determined: see footnote 2, page xiii in my Chronology).
 
This straightforward solution to the conundrum reveals that the 450 years have no chronological significance and has no bearing whatsoever on 1 Kings 6:1. The problem between the two passages never actually existed and was always only a matter of perception – or the lack thereof.
 
Floyd Nolen Jones, Th.D., Ph.D. – 2007
-----------------------------
 
This information was obtained from:
https://www.floydnolenjonesministries.com/files/130648941.pdf
 
When facing difficulties in the Bible, study the Bible more. It is a self-validating treasure of marvel and wonder.
 
Lord God, we can know Your word is true through a careful study of it. Although there are things we may not understand, we can still have faith that those things that are difficult do have a suitable resolution, even if we have not yet found it. Thank You for Your precious word. Help us to contemplate it all our days and to grow in our knowledge of You through it. Amen.
 

Acts 13:19

Friday, 30 December 2022
 
“And when He had destroyed seven nations in the land of Canaan, He distributed their land to them by allotment. Acts 13:19
 
The previous verse said that God put up with Israel for about forty years in the wilderness. With that, it next says, “And when He had destroyed seven nations.”
 
Israel was given the land by God. And more, they were instructed to go in and subdue it, eradicating every breathing soul. The reason for this was clearly stated several times and in several ways. And detailed instructions concerning this task were provided. As for the number of nations in the land, the number and naming of the listed nations vary several times in the biblical record. Paul is making a note of the list as it is recorded in Deuteronomy 7. There, along with the charge to destroy them is given –
 
“When the Lord your God brings you into the land which you go to possess, and has cast out many nations before you, the Hittites and the Girgashites and the Amorites and the Canaanites and the Perizzites and the Hivites and the Jebusites, seven nations greater and mightier than you, 2 and when the Lord your God delivers them over to you, you shall conquer them and utterly destroy them. You shall make no covenant with them nor show mercy to them.  3 Nor shall you make marriages with them. You shall not give your daughter to their son, nor take their daughter for your son. 4 For they will turn your sons away from following Me, to serve other gods; so the anger of the Lord will be aroused against you and destroy you suddenly. 5 But thus you shall deal with them: you shall destroy their altars, and break down their sacred pillars, and cut down their wooden images, and burn their carved images with fire.” Deuteronomy 7:1-5
 
Those seven nations were, as Paul next says, “in the land of Canaan.” This is the promised inheritance. It is a promise made at the time of Abraham, and it was repeated to Isaac and then again to Jacob –
 
To Abraham: “Then the Lord appeared to Abram and said, ‘To your descendants I will give this land.’” Genesis 13:7
 
To Isaac: “Then the Lord appeared to him and said: ‘Do not go down to Egypt; live in the land of which I shall tell you. 3 Dwell in this land, and I will be with you and bless you; for to you and your descendants I give all these lands, and I will perform the oath which I swore to Abraham your father.’” Genesis 26:2, 3
 
To Jacob: “And behold, the Lord stood above it and said: ‘I am the Lord God of Abraham your father and the God of Isaac; the land on which you lie I will give to you and your descendants.’” Genesis 28:13
 
It is this land that was subsequently destroyed, meaning its inhabitants, at the time of Joshua –
 
“So Joshua took the whole land, according to all that the Lord had said to Moses; and Joshua gave it as an inheritance to Israel according to their divisions by their tribes. Then the land rested from war.” Joshua 11:23
 
After that time, Paul notes that “He distributed their land to them.”
 
Great detail is provided in the book of Joshua concerning the division of the land. It includes notes about the borders, the names of the cities within those borders, etc. At the end of this land division, it then says –
 
“These were the inheritances which Eleazar the priest, Joshua the son of Nun, and the heads of the fathers of the tribes of the children of Israel divided as an inheritance by lot in Shiloh before the Lord, at the door of the tabernacle of meeting. So they made an end of dividing the country.” Joshua 19:51
 
Finally, Paul notes that this process was “by allotment.” This is a word found only this one time in Scripture, katakléronomeó. It is derived from words signifying “according to” and “assign by lot.” HELPS Word Studies says, “to arrive at (get down to) God's will, through the prayerful use of lots.”
 
Some manuscripts have a single letter change in this word which would then signify “he gave as an inheritance.” And it is true that the Lord gave the land as an inheritance to Israel, but this was accomplished through the use of lots. Either way, the land was promised to the fathers, it was again promised to the nation, and they entered and possessed the land. The actual division by lots is noted in Joshua 18:10 –
 
“Then Joshua cast lots for them in Shiloh before the Lord, and there Joshua divided the land to the children of Israel according to their divisions.”
 
Life application: In Numbers 14, the people rebelled against the word of the Lord and set their hearts back on the land of Egypt. In this, the Lord sent them into exile in the wilderness. He could have simply destroyed them and gone in a new direction, but He had covenanted with them, and He is not like man. He remained faithful while they were faithless.
 
Eventually, their set time of punishment ended, and they entered the land. That entire process, from Numbers 14 until Joshua 3 was a typological picture of Israel’s rejection of Jesus (the Lord) when He came. The Lord could have destroyed them and gone in a new direction (replacement theology), but He had covenanted with them, and He is not like a man. Again, He remained faithful while they were faithless.
 
The church is not a new direction. It is the acceptable continuance of God’s direction, based upon the cutting of a New Covenant. That covenant was promised in Jeremiah 31, and it was promised to Israel and Judah. The Gentiles are grafted in by faith, but the covenant parameters were set. As such, replacement theology isn’t just wrong, it is a woefully inept doctrine that fails to understand the nature of God and of His interactions with humanity.
 
We may not be happy with the Jews for whatever reason is floating around in our minds, and the Lord is certainly not happy with them as they continue to reject His offer of Jesus. But this does not negate His faithfulness to the covenant made with them. Having that set and understood in our minds will keep us on the proper path of what He is doing in this beautifully laid out redemptive plan.
 
O God, thank You for Your faithfulness to us, even when we are unfaithful to You. If we have come to You through the New Covenant, we are saved. It is “deal done” because You are the One who set forth the parameters. How blessed we are to know that You do not change, and by this, we know that we are saved forever! Amen.

Acts 13:18

Thursday, 29 December 2022
 
“Now for a time of about forty years He put up with their ways in the wilderness. Acts 13:18
 
In the preceding verses, Paul was asked to address the synagogue they were visiting. He agreed and immediately began speaking about the history of Israel. In the previous verse he noted their being brought out of Egypt by the Lord. Now, he turns to a sad, but continuously repeated part of their history, that of burdening the Lord, beginning with, “Now for a time of about forty years.”
 
It is referring to the time in the wilderness when Israel almost constantly complained and rebelled against the Lord. Those forty years cover everything from Exodus 12:37 where they began their departure from Egypt until they were set to cross over the Jordan in Joshua 3:14.
 
Paul notes this was about forty years. Some events are precisely dated such as the departure from Sinai after spending about a year in that location (Numbers 10:11). Other events are recorded without specific dating, but even then very exacting inferences can be made. The account of this period is carefully and methodically detailed in Scripture. One central theme of the entire period is that “He put up with their ways in the wilderness.”
 
Here is a word found only once in Scripture, tropophoreó. It signifies enduring or putting up with, and thus to bear their ways. It comes from tropos, signifying a manner or way, and phoreó, signifying “to have a burden, i.e. (by analogy) to wear as clothing or a constant accompaniment -- bear, wear” (Strong’s).
 
Of this word, Ellicott notes, “The Greek word so rendered differs by a single letter only from one which signifies “to nurse, to carry, as a father carries his child.” Many of the better MSS. versions and early writers give the latter reading, and it obviously falls in far better with the conciliatory drift of St. Paul’s teaching than one which implied reproach. The word is found in the Greek of Deuteronomy 1:31 (“bare thee, as a man doth bear his son”), where also some MSS. give the other word, and suggests the inference, already mentioned, that this chapter, as well as Isaiah 1, had been read as one of the lessons for the day.”
 
Other scholars mention this as well. Barnes says, “It is furthermore not probable that Paul would have commenced a discourse by reminding them of the obstinacy and wickedness of the nation. Such a course would rather tend to exasperate than to conciliate; but by reminding them of the mercies of God to them, and showing them that He had been their protector, he was better fitting them for his main purpose - that of showing them the kindness of the God of their fathers in sending to them a Saviour.”
 
Rather, this is exactly what Paul is doing. Moses, after almost forty years, noted to the people that they had been borne by the Lord despite their rebellion. He went on in Deuteronomy to carefully detail Israel’s future rejection of the Lord and the punishments they would suffer because of it. Paul is not attempting to conciliate. Nor is he attempting to exasperate. He is simply laying out the facts that Israel, to this day, refuses to acknowledge. He will carefully and methodically follow this line of thought until he concludes.
 
It is in the use of this word that Paul is reminding them of their constant turning from Moses and from the Lord who chose Moses to lead them. It is a theme he will weave into his words, demonstrating that they have repetitively done the wrong thing in relation to the Lord’s will. As such, he is hinting that they are prone to do the wrong thing now and turn from the offering of the Lord Jesus as their Messiah.
 
Life application: The history of Israel is a snapshot of our own lives before the Lord. We have strayed from Him, we have done wrong and turned away, and yet the Lord is ever faithful to keep His covenant. Despite being under the curses of the Old Covenant, the Lord has maintained Israel to this day, just as He promised.
 
While they have been unfaithful, He remains faithful. The theology that says that God is through with Israel and that the church has replaced them is a failed theology because it looks at what is happening from a human perspective. The sense is, “Israel failed, they rejected the Lord, and He has rejected them. They got just what they deserve.” If this was true, it would mean that His word cannot be trusted because He covenanted with them and spoke out promises that would have then failed.
 
It is from this perverse thinking that one would then say, “Israel was rejected by the Lord, and so we too can lose our salvation.” That puts the onus, the responsibility, and the work on us, not on God who has sent Jesus. If a person can lose his salvation, at any time after being saved, then he was never truly saved. God simply gave them an offer of eternal insecurity and essentially said, “Work hard, maybe you will make it. It is, after all, up to you to do so.”
 
This is a complete misunderstanding or twisting of numerous points of theology in order to make “self” the central message of salvation. It is a shunning of the full, final, and forever work of Jesus on the cross, and it is to be rejected. When God speaks out salvation, it is an eternal decree. God cannot lie. He has spoken. Israel the nation has been kept for its own day of salvation, and if you have called on Jesus, you have been saved for your day of glorification – despite yourself.
 
Glorious Heavenly Father, how can we be so perverse as to think that what You offer by grace is up to us to merit once it has been bestowed? Help us to think clearly about what You have done and to consider the eternal nature of what You have decreed. And then, Lord, help us to hold fast to this and rejoice in what You have done, are doing, and will continue to do in our lives. Great are you, O God. Amen.
 

Acts 13:17

Wednesday, 28 December 2022
 
“The God of this people Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with an uplifted arm He brought them out of it. Acts 13:17
 
Paul had just given his opening greetings to those gathered in the synagogue. With that complete, he now begins his discourse on what was read in the law and the prophets, beginning with, “The God of this people Israel.”
 
Paul immediately identifies his thoughts with the God of Israel. Everything he says will be in accord with that. This is important because when he proclaims Jesus later in verse 23, his words will be in line with what was presented already in Scripture by their God. It would make no sense for Paul to come in and start talking about Krishna. Nor would it make any sense to begin with the God of Israel, but then proclaim Him in a manner that is not in accord with Scripture.
 
Therefore, Paul begins by acknowledging the God of Israel, and then he will continue speaking about things that are in accord with the Scriptures that testify to their God. This is seen in his next words. The God of Israel “chose our fathers.”
 
Paul gives a brief summary of the history of the establishment of Israel as a people. This is similar to the approach that Stephen took in Acts 7. As both men were being guided by the Spirit in their utterances, it shows that this is an important way of communicating the gospel to the Jewish people. To take them back in their own history and to then weave together events that ultimately point to Christ is a sound method of proving the truth of Jesus as being their Messiah.
 
In this case, the choosing of the fathers is certainly referring to the call of Abraham, the selection of Isaac over Ishmael as the son of promise, and the continued defining of the line as being through Jacob and not Esau. From there, history continued with Israel sojourning in Egypt.
 
Any Jew would be intimately familiar with these things and their minds would fill in all of the unstated blanks as Paul continued. It is next from the time in Egypt that Paul continues, saying, “and exalted the people.”
 
Immediately, the mind of his audience would skip to the time of affliction while in Egypt. Joseph died and another ruler came up who treated them harshly and with cruelty. It is during this time that God promised he would attend to their plight and give them the relief He had promised would come. That promise was made centuries earlier at the time of Abraham. This was “when they dwelt as strangers in the land of Egypt.”
 
The thought of the promise made by the Lord to Abraham would come right into the minds of those hearing Paul speak –
 
“Then He said to Abram: ‘Know certainly that your descendants will be strangers in a land that is not theirs, and will serve them, and they will afflict them four hundred years. 14 And also the nation whom they serve I will judge; afterward they shall come out with great possessions.’” Genesis 15:13, 14
 
This is the time that Paul is referring to in his words to the people. And at that set time, known already to the Lord, he then exalted the people, “and with an uplifted arm He brought them out of it.”
 
Using anthropomorphism, Paul’s words speak of the power of the Lord. It is as if the arm of the Lord was used to brush aside every obstacle that stood in their way as they were safely brought forth behind them. This was promised before the Exodus by the Lord –
 
“Therefore say to the children of Israel: ‘I am the Lord; I will bring you out from under the burdens of the Egyptians, I will rescue you from their bondage, and I will redeem you with an outstretched arm and with great judgments.’” Exodus 6:6
 
Paul is taking Israel’s own history, a history carefully recorded in their sacred writings, and he is using them to tie their history into what was to come in Christ Jesus.
 
Life application: Jehovah’s Witnesses claim to follow the same God as that presented in Scripture, using those Scriptures and claiming His name to proclaim their religion. But, as stated above, it makes no sense to claim to follow the God of Israel (Jehovah), but then proclaim Him in a manner that is not in accord with Scripture.
 
The God of Israel is the One who led the people out of Egypt with an outstretched arm. He did it personally, accomplishing everything necessary to save the people. No other god was with Him in His exalted work –
 
“So the Lord alone led him,And there was no foreign god with him.” Deuteronomy 32:12
 
Acknowledging that their redemption was the work of the Lord alone is seen again and again in Scripture. The same is true with the coming salvation of the people through Christ. The Lord promises that He alone will bring it about –
 
“I, even I, am the Lord,And besides Me there is no savior.” Isaiah 44:1
 
Again, this thought is expressed again and again in Scripture. The Lord alone will accomplish the work. And then, according to the Jehovah’s Witnesses, He creates a being who does all the work for Him. It is both illogical and it is perverse. The incarnation of Jesus Christ is the only possible fulfillment of these types, pictures, patterns, and prophecies.
 
The Lord God of Israel came in human flesh and accomplished the work for His people. But the only way one can be certain of this and not be led astray by falsity is to check these things out. And the only place where one can do that is in the word.
 
As this is so, there are two possibilities to getting this right: 1) learn after something is heard, or 2) know what is right before a claim is made. Either way, the place to learn whether a claim is true or not is Scripture.
 
As this is so, it is best to at least be familiar with the Bible in advance. Then when something complicated comes up, it will be easier to begin a more in-depth study. Hence, you are implored to read your Bible daily, check out claims that are made concerning it, and hold fast to that which is clearly presented by the Lord.
 
Lord God, thank You that we have access to the word that tells us of You and of Your great workings in human history on our behalf. We can know what is right and what is wrong by simply checking things out. So, Lord, give us wisdom to do just that. Help us to be responsible in our lives in this manner. To Your glory, we pray, Amen.

Acts 13:16

Tuesday, 27 December 2022
 
Then Paul stood up, and motioning with his hand said, “Men of Israel, and you who fear God, listen: Acts 13:16
 
Note, the NKJV does not give the proper sense of the verbs. Instead, it more precisely reads, “And Paul, having risen, and having motioned with his hand, said, ‘Men, Israelites, and those fearing God, hearken:’” (CG)
 
In the previous verse, the rulers of the synagogue had read from the Law and Prophets. Once complete, they addressed Paul and his companions asking if they had any exhortation for the people. With that, it now says, “And Paul, having risen.”
 
Luke, in his customary way of using participles to show the process of movement as it occurred, indicates that Paul is the one to respond to the address of the rulers. In arising, he is assuming the position for providing instruction as requested. With that, Luke continues, saying, “and having motioned with his hand.”
 
It is the same word used concerning Peter in Acts 12:17, kataseió. It means to shake the hand up and down to attract attention as if signaling. In this case, Paul is alerting the people that he is not simply getting up to stretch or to go out for some fresh air. He is indicating that he is happy to accommodate and bring a word to those in attendance. He motioned with his hand and then “said, ‘Men, Israelites.’”
 
It is the same opening made by Peter in his first major discourse in Acts 2:22. It has been seen two more times since then. It is a fraternal address between Israelites asking for attention to what will then be said. With that, Paul also says, “and those fearing God.”
 
These are not proselytes who had been circumcised and reckoned among Israel. Instead, they are known as proselytes of the gate. It expresses those who were interested in the teachings of Israel and had come to respect and fear the God of Israel, giving up on their own pagan ways in part or in whole. To those gathered, Paul next says, “hearken:”
 
It is the common word akouó, which is easily identified as the etymological root of our word “acoustics.” It signifies to hear. In this case, the verb is imperative. As such, “hearken” gives the proper sense. “I have words to convey, ‘Listen up!’”
 
Life application: Not all are skilled in oration and speaking in front of a lot of people can be intimidating, but it is not impossible. If you are asked to speak to others and are a bit reticent to do so, a quick prayer under your breath to the Lord asking for His peace is a good place to start. Also, confidence in your knowledge of the subject to be conveyed is a plus.
 
Therefore, don’t speak beyond what you know. Just stick with the most important points and maintain a light, happy attitude. This can be practiced. Using a mirror is a good way of getting comfortable with speaking.
 
Even if you are never asked to speak publicly, you still should be ready to convey the gospel to those you encounter. You may be the only person who ever takes the opportunity to do so.
Finally, as one last fallback, you can always hand out tracts. “I have something to share with you and this can convey it better than I can. Please take the time to read it.”
 
In the end, be prepared to share the gospel in some manner. You may be the one person who can make an eternity-changing moment in a person’s life.
 
Lord God, may we not be too timid to share the wonderful news of Jesus. Help us in this. Others have taken the time to share it with us, and this has gone on since the beginning of the church. May we be a responsible part of that unbroken line of faithful people who have carried the good news about Jesus to the world. Amen.
 

Acts 13:15

Monday, 26 December 2022
 
And after the reading of the Law and the Prophets, the rulers of the synagogue sent to them, saying, “Men and brethren, if you have any word of exhortation for the people, say on.” Acts 13:15
 
In the previous verse, Paul and those with him had gone into the synagogue in Antioch of Pisidia on the Sabbath day and sat down. Now the narrative continues, saying, “And after the reading of the Law and the Prophets.”
 
Of these words, Ellicott brilliantly brings the narrative to life, not only explaining the meaning of the words before us but of the words of the coming verses –
 
“After the reading of the law and the prophets.—The order of the Sabbath lessons was fixed as by a kind of calendar, the Law—i.e., the Pentateuch—being divided into fifty-three or fifty-four paraschioth, or sections. These, probably, came into use soon after the return from Babylon. To these were afterwards added special lessons, known technically as the Haphtaroth, from the prophets. We are enabled, by two curious coincidences, to fix, with very little uncertainty, the precise Sabbath on which the mission-work at Antioch opened. The opening words of St. Paul refer to Deuteronomy 1:31 (see Note on Acts 13:18) and this was the lesson for the forty-fourth Sabbath in the year, which fell in July or August; the corresponding second lesson from the prophets being Isaiah 1:1-27, from which he also quotes. He starts, as was natural, from what the people had just been listening to, as the text of his discourse.”
 
The reading of the Law and Prophets is still read in this manner. Once it was read, it next says, “the rulers of the synagogue sent to them.”
 
This is specifically referring to Paul and his associates. It is probable that these rulers had become aware that Paul was a Pharisee, trained in Scripture. Barnabas was a Levite. As such, the rulers would be interested in spoken comments from one of them on what had just been read. Another possibility is noted by Ellicott –
 
“The elders apparently saw strangers taking the position of teachers, probably in the garb of Rabbis, and it belonged to their office to offer such persons an opportunity of addressing the people.”
Either way, whether through earlier introduction or by their choice of seating within the synagogue, it was alerted to them that they were men skilled in the law. That is indicated in the next words, “saying, ‘Men and brethren, if you have any word of exhortation for the people, say on.’”
 
The Greek is in the imperative – “Speak!” It is a complete allowance and a firm suggestion for them to feel free to discuss what was read and to give any insights they had. The words of response will begin in the next verse and will continue until verse 41. In his words, Paul will clearly explain the coming of the Messiah, what his mission was, and how that then ties into justification before God apart from the Law of Moses.
 
Life application: Suppose you were to have one chance to talk to a Jewish believer about Jesus being the Messiah, would you be able to do so? What if you were asked about a particular part of Scripture that he was curious about? Remembering that the Jews who are not believers in Jesus do not hold to the New Testament, could you satisfactorily explain the passage and how it anticipates Him?
 
It is obviously impossible to ignore the New Testament when explaining how Jesus fits into the Old Testament passage because the New Testament is what explains who Jesus is and the things He did, but there must be a connection to the Old Testament’s relevance concerning Him for the curious Jew to logically put the two together.
 
But this cannot be done if you are not familiar with the Old Testament. Therefore, be sure to read it and think about it. Ask yourself, “How does this point to Jesus.” Someday, you may be just the person who is able to satisfactorily show a Jew how Jesus is the fulfillment of Scripture. Be ready with a response! Know the Old Testament as well as the New!
 
Lord God, give us the strong desire to know Your word and to be ready at all times to share it with others. We may not have all the answers, but we can at least be prepared enough to get them headed in the right direction. Give us the desire to know Your word more each day. May we be prepared for such times, O God. Amen.

Acts 13:14

Sunday, 25 December 2022
 
But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the Sabbath day and sat down. Acts 13:14
 
The previous verse spoke of Paul and those with him going to Perga. At that time John departed from them. Now, it continues, saying, “But when they departed from Perga.”
 
More literally, it reads, “And they, having passed through from Perga.” In other words, it is speaking of the area that is traversed between Perga and the next location. They left Perga, traveled through the land and “they came to Antioch in Pisidia.” Rather, it should read Antioch of Pisidia. Albert Barnes explains the place and the reason, saying –
 
“Pisidia was a province of Asia Minor, and was situated north of Pamphylia. Antioch was not in Pisidia, but within the limits of Phrygia; but it belonged to Pisidia, and was called Antioch of Pisidia to distinguish it from Antioch in Syria - Pliny, Nat. Hist., 5, 27; Strabo, 12, p. 577 (Kuinoel; Robinson's Calmet). The city was built by Seleucus, the founder of the Antioch in Syria, and was called after the name of his father, Antiochus. He is said to have built 16 cities of that name ("Life and Epistles of Paul," vol. 1, p. 122).”
 
This area was inland to the north of Pamphylia and Antioch lay at the very northern end of it. Of this area, Cambridge makes an interesting comment –
 
“Dean Howson (Life and Epistles of St Paul, i. 175) suggests that it was perhaps in this journey that St Paul and his companion were exposed to those ‘perils of robbers’ of which he speaks 2 Corinthians 11:26. Pisidia was a mountainous district rising gradually towards the north, and the quotations given by Dr Howson from Xenophon and Strabo shew that there was a great deal of brigand-like life there even in these times, from which Paul and his company may have been in danger.”
 
Once they arrived in Antioch, it next notes, “and went into the synagogue.” Again, an aorist participle is used, “and having gone into the synagogue.” Each step is detailed methodically by Luke to give the sense of the journey’s motion for the reader to join in. Once in Antioch and having gone into the synagogue, it next records that it was “on the Sabbath day.”
 
The words in Greek more precisely state, “on the day of the Sabbaths.” This is what Paul refers to in Colossians 2 when arguing against observing Sabbath days and other things fulfilled through the work of Christ –
 
“So let no one judge you in food or in drink, or regarding a festival or a new moon or sabbaths, 17 which are a shadow of things to come, but the substance is of Christ.” Colossians 2:16, 17
 
It is a way of designating the day as the Sabbath as a recurring Feast of the Lord (see Leviticus 23:2). Now, having arrived at the synagogue and entered it on this feast day, it says they “sat down.” Like going into a church, the people would go in, sit and await the word from the leader of the synagogue or whoever was designated to begin conducting the Sabbath affairs.
 
Life application: As noted above, Paul clearly argues against the observance of sabbaths in Colossians 2. The entire passage there refers to the work of Christ ending the Law of Moses. The words hinge especially on verse 2:14 when speaking of the abolishment of the law –
 
“And you, being dead in your trespasses and the uncircumcision of your flesh, He has made alive together with Him, having forgiven you all trespasses, 14 having wiped out the handwriting of requirements that was against us, which was contrary to us. And He has taken it out of the way, having nailed it to the cross.” Colossians 2:13, 14
 
The words “having wiped out the requirements” is speaking of the Law of Moses. To wipe out something indicates its removal, like chalk on a chalkboard. To take something out of the way means it was an obstruction that has now been removed. And the metaphor “having nailed it to the cross” specifically speaks of the death of Jesus Christ, the embodiment of the law. In His death, the law is abolished (see also Ephesians 2:15).
 
The reason for this detail is that people will argue that the word “sabbaths” in Colossians 2:16 is not referring to the weekly Sabbath. This is entirely incorrect. It is, as noted in the commentary above, the plural term used to speak of the fifty-two weekly Sabbaths. The same plural terminology is found in the Old Testament concerning the weekly Sabbath over 100 times.
 
Exodus 31:31 for example, while speaking of the weekly Sabbaths, refers to them in the plural. The Sabbath is fulfilled in Christ. Hebrews 4:3 says that we rest in Him now. Therefore, a Christian is to not let anyone judge him for not observing a Sabbath Day.
 
As a point of doctrine: There is no such thing as a Sunday Sabbath. The Sabbath is a Saturday, and only a Saturday. Christian tradition eventually started to claim that worshiping on the Lord’s Day (Sunday) had replaced the Saturday Sabbath. The claim is that this day of worship was now the “Sunday Sabbath.” This is incorrect. There is one Sabbath, and it is a Saturday. It is fulfilled in Christ. He is our Sabbath rest (Hebrews 4:3).
As such, don’t allow anyone to pull a fast one on you and steal the prize from you. Rest in Christ, trust in Christ, and stay away from law observance, including the Sabbath day observance.
 
Lord God, help us to accept Your word as it teaches us its progressively revealed truths. We are free from the law, we are free from the bondage it imposes on us, and we are at liberty in Christ who has accomplished all things for us. Now, help us to be obedient to faithfully follow You through the New Covenant that came at such a high cost. To Your glory, we pray. Amen.

Acts 13:13

Saturday, 24 December 2022
 
Now when Paul and his party set sail from Paphos, they came to Perga in Pamphylia; and John, departing from them, returned to Jerusalem. Acts 13:13
 
The NKJV is not in accord with the Greek. Instead, the BLB translation will be used –
 
“And those around Paul, having sailed from Paphos, came to Perga of Pamphylia. But John, having departed from them, returned to Jerusalem.”
 
The last verse indicated that the proconsul believed the word concerning Jesus. He was astonished at the teaching of the Lord. With that matter now complete, the narrative continues, saying, “And those around Paul.”
 
This is a new way of referring to those on the missionary journey. Saying “around” is a way of designating a person as the main figure in the narrative. Until now, Barnabas has been mentioned first. Now, Paul begins to take the lead role. Barnabas will be mentioned first again twice in chapter 14, but the overall focus of the events will now be on Paul’s ministry before the Lord. Hence, Luke places Paul first here. As such, the narrative continues with, “having sailed from Paphos.”
 
This is the location where Sergius Paulus was as noted in verse 13:6. Having crossed the entire island of Cyprus, they departed from this final city and “came to Perga of Pamphylia.”
 
This is an area north and a bit west of Paphos on the mainland. Today, it is the area of Antalya, Turkey. Albert Barnes describes the location –
 
“Pamphylia was a province of Asia Minor, lying over against Cyprus, having Cilicia east, Lycia west, Pisidia north, and the Mediterranean south. Perga was the metropolis of Pamphylia, and was situated, not on the seacoast, but on the river Cestus, at some distance from its mouth. There was on a mountain near it a celebrated temple of Diana.”
 
There is no record of evangelism in Perga at this time, but they will preach there in chapter 14. For now, and with no reason being given, it next says, “But John, having departed from them, returned to Jerusalem.”
 
This departure was unexpected and, to Paul, inexcusable. That can be inferred from Acts 15 –
 
“Now Barnabas was determined to take with them John called Mark. 38 But Paul insisted that they should not take with them the one who had departed from them in Pamphylia, and had not gone with them to the work.” Acts 15:37, 38
 
As such, it is not as if John had received news of a death and needed to return home. Rather, something caused him to no longer want to be with the company as it traveled. It could be that he missed home, it could be that the pace the others kept up was too much for him, etc.
 
Looking at the surrounding text, the only things that may provide a clue are:
 
1) The conversion of Sergius Paulus, a Gentile. John may not have liked this. Adding credence to that would be the changing of Paul’s name from Saul. John is also called Mark and many others had names that accommodated the people of the nations, but Paul’s name was taken directly from his encounter with a Gentile.
 
2) Paul has taken the central role in the events, at least according to Luke’s record.
 
If only these events from the text are considered, it would be enough to assume that either John did not like the prospect of evangelizing Gentiles, or he was jealous that Paul had now taken the lead in the party over his own cousin. For one of these reasons, or for some reason that is not elsewhere hinted at, he forsook the company and returned to Jerusalem.
 
Life application: It is believed that John (Mark) is the same person Paul will later refer to in 1 Timothy 4:11, where he says, “Only Luke is with me. Get Mark and bring him with you, for he is useful to me for ministry.” If this is the same person, it shows that there was eventually a reconciliation between the two.
 
If, as speculated, John didn’t like the thought of evangelizing Gentiles, he eventually outgrew that. Even if this was not the reason for his departure, it is still a truth that the Jewish believers had to accept. The message of salvation was not limited to them. The scriptural promises of Israel being the head of the nations probably seemed more confusing than ever. How would that come about if the Gentiles were evangelized?
 
Change can be a difficult thing. It is something that we will often fight against or run away from. But time eventually discloses that despite our protestations, what we initially want may not be what is going to come about. With that understanding, we can then yield to the events and begin to accept them and even participate in them.
 
Wars decide new borders. Elections decide changes in government. Economic changes determine what companies will flourish and which will flop. We have to accommodate ourselves to these types of things and learn to become productive parts of them. If we don’t, we will simply be harming ourselves. Such events come to pass and there is no point in having a pity party when they do. Change is a part of life that we must accept. And as long as we do so while honoring the Lord with our lives, we will be living responsibly in those new environments.
 
Heavenly Father, we are often overwhelmed with change and find it hard to process. This is especially so when our lives are negatively affected. Give us wisdom and maturity to accept things that occur and help us to be productive and prosperous in our new surroundings. Yes, be with us Lord God as we cling to You through such times. Amen.