BIBLE IN TEN

Acts 26:7

Saturday, 23 March 2024
 
“To this promise our twelve tribes, earnestly serving God night and day, hope to attain. For this hope’s sake, King Agrippa, I am accused by the Jews. Acts 26:7
 
In the previous verse, Paul said, “And now, upon a hope, the [promise] unto the fathers – a promise having been made by God – I have stood, being judged.” He now continues with that thought, beginning with, “To this promise our twelve tribes”
 
The word promise is inserted. It is the hope Paul spoke of, which is the promise made by God and to which the twelve tribes of the Jews were directed. Before going on, it is of note that Paul’s words reflect one of several times in the New Testament which confirm, beyond a shadow of a doubt, that there are NO LOST TRIBES OF ISRAEL.
 
There are those of Israel who were lost, but of the tribes, there is no void. Paul, speaking many, many hundreds of years after the exile of Israel by Sennacherib, king of Assyria, notes the twelve tribes as existing and earnestly serving God. Members of almost all of the tribes are mentioned in Scripture after that exile, even in the New Testament. If there is one person left of a tribe, the tribe remains.
 
The word Paul uses that is translated as “twelve tribes” is found only once in Scripture, dódekaphulon. It comes from dódeka, twelve, and phulé, tribe. The other times the twelve tribes are mentioned, a variation using the word dódeka is used. Of these twelve tribes, Paul next says they were “earnestly serving God night and day.”
 
It is to the promise of the previous verse that these twelve tribes spent their time in this manner. The fact that this service was even conducted throughout the night is found in several places of Scripture, but Psalm 134 gives a clear enough witness to that fact –
 
“Behold, bless the Lord,All you servants of the Lord,Who by night stand in the house of the Lord!2 Lift up your hands in the sanctuary,And bless the Lord.3 The Lord who made heaven and earthBless you from Zion!” Psalm 134
 
The word translated as “earnestly” is en ektenei. It is only found here in the New Testament. It indicates “in intensity.” This intense “serving” refers to the religious aspects of the Jewish nation, meaning the special worship that is derived from their Scriptures.
 
They conducted the required sacrifices, they observed the holy days, they participated in the pilgrim feasts, etc. The conduct of their lives was centered on this service and the purpose of it was that they had a “hope to attain” the promise through it.
 
The word translated as “attain” indicates arriving at a goal, a final end. Therefore, the promise must be more than just the resurrection, but what accompanies the resurrection. A resurrection to live forever in a white box would be an eternity of boredom. A resurrection to live forever on this earth in the state we are in would be an eternity of frustration. But a resurrection that allows man to behold the fullness of His infinite Creator as He ceaselessly reveals Himself to His creatures would be a resurrection of eternal wonder.
 
That is what the faithful of Israel looked forward to with intensity, and that is the promise that the twelve tribes hoped to attain. And Paul includes himself and his trial in that hope. As he says, “For this hope’s sake, King Agrippa, I am accused by the Jews.”
 
Paul has inextricably tied the charges against him by the Jews to the very thing that the twelve tribes hoped for. He has avowed that Christ is risen from the dead, and therefore, His hope in Christ cannot be sedition if it is true. Rather than sedition, it is submission to the fulfillment of the promise. Being accused by the Jews is then an implicit slap in the face of his accusers. They have failed to realize the very thing that the nation had hoped and striven for.
 
Life application: When asked what their religion is, people around the world will normally respond in whatever manner they were raised in. Some will say, “I am a Muslim.” Others, “I am a Buddhist.” Still others, “I am a Christian.”
 
However, when asked what that means, many of them will have no idea. They were born into a culture that is directed by a particular religion and so that is what they claim. They may know some of the basic rites of the religion, along with some of the cultural things that they do along with their religion, but they really have no idea what their claim of Islam, Buddhism, or Christianity actually teaches.
 
But there is a simple fact to remember which is that a person who has not received Christ is not a Christian. His claim is merely a cultural or family identification. A Christian is a follower of Christ. That comes from knowing who He is and what He has done, accepting the premise through belief, and being sealed with the Holy Spirit as a promise that God has saved him.
 
When you go out to evangelize, and you ask the question, “What do you believe about God?” if you are given the answer, “Oh, I’m a Christian,” you might want to ask more questions just to be sure. Many people raised as “Christians” have no idea what it means to be a Christian. Don’t assume. Instead, give the simple gospel and ask if they believe that. It can make an eternity of difference in that person’s life.
 
Lord God, may we never assume that just because someone claims to be a Christian he actually is. Help us to remember to be clear and precise about what You have done. People need Jesus, not a title that was bestowed upon them at birth. Help us to remember this as we speak to others. Amen.

Acts 26:6

Friday, 22 March 2024
 
“And now I stand and am judged for the hope of the promise made by God to our fathers. Acts 26:6
 
A literal rendering of the Greek is, “And now, upon a hope, the [promise] unto the fathers – a promise having been made by God – I have stood, being judged” (CG).
 
Paul’s previous words to Agrippa were about his conduct before the Lord, having lived according to the strictest sect of Judaism, being a Pharisee. Having said that, he now says that the very hope of the Pharisee is the reason for his present state. He indicates this with the words, “And now, upon a hope.”
 
Paul says ep elpidi, “upon a hope.” It gives the sense of, “upon the basis of a hope.” There is no definite article before “hope” in the Greek. It is a noun, not a verb, which will be qualified as he continues. Hence, it is “a hope.” In other words, this was not the only hope the fathers possessed, but it was certainly the key hope. It was the hope called out in Acts 23:6 and which will again be explicitly stated in verse 26:8. It is the hope of the resurrection.
 
This is a hope that the Pharisees possessed. The Sadducees did not (Acts 23:8), and so it explains why he singled out his life as a Pharisee in his explanation of his past. With that stated, he next explains the hope he is referring to, saying, “the [promise] unto the fathers.”
 
The Greek anticipates the word promise. Literally, it says “the unto the fathers.” It defines what the hope he is referring to is. It is something given to the fathers. Some texts here include the word “our,” saying “our fathers.” As the hope was originally given to Adam in Genesis 3:15, it would ultimately include everyone in attendance. If Paul is only speaking to the Jews, then it would be referring to others only in a particular line.
 
The latter, although it is what Paul will more fully explain in the coming verse, seems unlikely for several reasons. First, the hope was – in fact – given to Adam. It was not specifically stated later to Abraham, Isaac, or Jacob. As such, Paul’s words, “our fathers,” would have to then be referring to those who received the law. At that time, the specific promise was given –
 
“You shall therefore keep My statutes and My judgments, which if a man does, he shall live by them: I am the Lord.” Leviticus 18:5
 
Secondly, the promise of the resurrection remained a hope for non-Hebrew people even at the time of Job –
 
“For I know that my Redeemer lives,And He shall stand at last on the earth;26 And after my skin is destroyed, this I know,That in my flesh I shall see God,27 Whom I shall see for myself,And my eyes shall behold, and not another.How my heart yearns within me!” Job 19:25-27
 
In Job 1 and 2, he and those with this hope were called “sons of God,” meaning that they were accepted by God because of their faith. A counterargument to this will be stated later. Despite the inclusion of the word “our” in some manuscripts, the thought is understandable enough. As for this hope Paul is referring to, which is based upon the promise, Paul next says it is “a promise having been made by God.”
 
God spoke of the coming Messiah in Genesis 3. It can be inferred that Adam understood that what he had lost (meaning life) would be restored to him from the naming of his wife Eve. The Hebrew name is Khavah, Life. Adam demonstrated faith in the restoration of life by naming her Eve. With that, God covered them with skins of animals, thus making a picture of what God would do in Christ. Adam accepted the promise as did others after him, even as late as Job there were people who accepted it.
 
However, the world eventually forgot the knowledge of the true God to the point where he again intervened in human affairs by calling Moses and giving Israel the law through him. The words of Leviticus 18:5 were a sure promise to the people, “Do this and you will live.” However, the history of Israel showed that nobody could do the things of the law.
 
Generations came and generations departed in death. Eventually, God spoke through Habakkuk to clarify the matter –
 
“Behold the proud,His soul is not upright in him;But the just shall live by his faith.” Habakkuk 2:4
 
God was telling Israel that they could not meet the demands of the law. This was, from the very start, evidenced in the fact that they were given the Day of Atonement. It was a day set aside for the forgiveness of sins. Everyone had to observe it, meaning that everyone needed that atonement. And it was a day based solely on faith that God was forgiving them.
 
Law observance without faith leads to pride. However, faith alone is what brought forgiveness of sin. Paul understood this. And so, the hope was actually more than simply the resurrection. Rather, the hope of the resurrection is ultimately based on the messianic promise of a coming Redeemer. Most people believe they are going to heaven. However, without the coming of the Messiah, that could not happen. Only in the coming of Jesus is the hope truly realized.
 
Paul knew this and he placed himself completely at the mercy of God in Christ. It is for this promise that he next says, “I have stood, being judged.”
 
The verb is a perfect participle. He stood being judged, and he continued to stand being judged. He would not waver in his convictions, even after two years in chains. Nor would he ever waiver in them. His hope of the resurrection was based on his faith that Jesus is the resurrection, as He Himself stated. Responding to Martha’s words at the grave of Lazarus, He said –
 
“I am the resurrection and the life. He who believes in Me, though he may die, he shall live.” John 11:25
 
Paul stood as an accused man for speaking of this hope. He was being judged for his stand. He would not waiver in his stand, even if it meant death. Where do you stand?
 
Life application: Earlier, it was noted that a counterargument to who “the fathers” is referring to would be given. Job was cited to show that the resurrection was his hope. However, Paul says this in Ephesians 2 –
 
“Therefore remember that you, once Gentiles in the flesh—who are called Uncircumcision by what is called the Circumcision made in the flesh by hands— 12 that at that time you were without Christ, being aliens from the commonwealth of Israel and strangers from the covenants of promise, having no hope and without God in the world. 13 But now in Christ Jesus you who once were far off have been brought near by the blood of Christ.” Ephesians 2:11-13
 
Paul says that the Gentiles were without hope. And this is true. With the introduction of the law, the hope of God in Christ was narrowed down to this group of people. Those outside of it were excluded from the promise.
 
This was not God being arbitrary and unfair. Rather, the world had sufficiently turned from Him that without His intervention once again into the stream of human existence, there would have been no knowledge of Him left at all. This is evident based on His words to Abraham about the turning of the Amorites in Genesis 15:16.
 
They were a people group like any other. Eventually, like all peoples, they turned from God so far that they needed to be eliminated. All other countries have followed this pattern. Israel was given grace when they were given the law. That may sound contradictory, but without that happening, they, too, would have faced God’s hand of wrath.
 
As noted above, the law provides mercy through the Day of Atonement. Thus, even if it is law, it came by God’s grace. The intent of the time of the law was to lead Israel (and, indeed, the whole world) to the understanding of the need for Jesus. Paul explains that in detail in Galatians.
 
In the next verse, Paul will note that the twelve tribes of the Jews earnestly served God because of this promise. However, that does not mean that it was only given to them. Rather, it is probable that they had simply become the focus of it as it led to the coming Messiah.
 
Therefore, whether Paul was ultimately referring to Adam and those like him, or only the fathers who received the law, the same truth exists: The just shall live by faith. Adam did, Enoch did, Job did, and Abraham did as well. Such was the case with David and Samson. And such was the case with Paul. The Jews who accused him are excluded from the promise because they failed to seek out God through His provision of Jesus.
 
Don’t be like them! It is time for you to decide where you will hang your hat. Will you cling to the law and try to make God happy through your own effort, or will you trust in Jesus, who has done it all, so that you can stand justified before God based on faith in Him? Choose wisely.
 
Lord God, how grateful we are to You for our Lord and Savior, Jesus. We put all our hope, trust, and faith in Him! Hallelujah and Amen.
 

Acts 26:5

Thursday, 21 March 2024
 
“They knew me from the first, if they were willing to testify, that according to the strictest sect of our religion I lived a Pharisee. Acts 26:5
 
The words are more literally rendered, “Knowing me firstly, if they willed to testify, that according to the strictest sect of our religion, I live a Pharisee” (CG).
 
Paul just referred to his life in Jerusalem, even from his youth, stating that the Jews were aware of it. Now, to explain what he was like, he tells the king, “Knowing me firstly.” The word translated as “firstly” is an adverb signifying “from above.” It refers to a point before, as in the beginning or of old.
 
We often tend to think of time or events as horizontally occurring, but this view looks at them vertically. Hence, if heaven is above, things started there and came down to where we are now. We still use this terminology at times when we say something like, “We need to accomplish this task, starting from the top town.”
 
As for Paul’s words, this statement is one that must be true. This is because it could be easily verified by Agrippa. To lie about something like this would only harm his case, which, to this point, had nothing standing against it. It would be foolish in the extreme to make such a claim if it were untrue. Paul is indicating that the Jews were fully aware of his conduct, even from the first “if they willed to testify.”
 
In these words, there is a strong note in his favor. It is obvious they would not be willing to do so because they knew that their testimony would only bolster his case. But the truth of the matter, according to Paul, is “that according to the strictest sect of our religion, I live a Pharisee.”
 
The word translated as “strictest” is akribestatos. It is the superlative and most accurate of all. It is only found here in the New Testament, and it is closely associated with the noun akribeia which is found in Acts 22:3 where Paul said, “I am indeed a Jew, born in Tarsus of Cilicia, but brought up in this city at the feet of Gamaliel, taught according to the strictness of our fathers’ law, and was zealous toward God as you all are today.”
 
Another word that is introduced into the New Testament is found here as well, thréskeia, or religion. It refers to the reverence or worship of gods. Thus, it speaks of ritual acts, worship, religion, etc. Paul’s religion was Judaism, but he practiced it as a Pharisee.
 
Albert Barnes notes two pertinent points about this verse:
 
(1) As he had lived during the early period of his life without crime; as his principles had been settled by the instruction of the most able of their teachers, it was to be presumed that his subsequent life had been of a similar character.
(2) as he, at that period of his life, evinced the utmost zeal for the laws and customs of his country, it was to be presumed that he would not be found opposing or reviling them at any subsequent period. From the strictness and conscientiousness of his past life, he supposed that Agrippa might argue favorably respecting his subsequent conduct. A virtuous and religious course in early life is usually a sure pledge of virtue and integrity in subsequent years. 
 
Life application: Paul made claims about his past conduct and religion in a court trial. If we mentally try to remember that our time after being saved is a period of time that will be judged, because it will be, then we can remind ourselves of the importance of being honest.
 
It is not uncommon to read or hear about accounts of pastors who have lied about their past achievements, such as being a fighter jet pilot or a Navy SEAL. These are things that can be verified. If they are not true, it is sure to make the news, simply because that is the kind of thing the news loves to focus on.
 
There are all kinds of other things we may claim that never really happened. Each one of these must be burned away at the judgment seat of Christ. As this is so, why would we want to continue to promote such falsehoods, engage in unholy activities, unjustly treat others, and so forth? This is why it is good to keep reminding ourselves of our position in Christ and what that means.
 
We all fail in various ways, but we don’t need to habitually do so. Keep your eyes on Jesus and remember His cross. Be willing to walk in a manner that will honor Him and testify faithfully to what He has done.
 
O God, may our lives and actions be wholly dedicated to You throughout our days. Give us the wisdom to think about what lies ahead when we must stand before You. Help us to be circumspect in our living and focused on what is right and appropriate. To Your glory, we pray. Amen.

Acts 26:4

Wednesday, 20 March 2024
 
“My manner of life from my youth, which was spent from the beginning among my own nation at Jerusalem, all the Jews know. Acts 26:4
 
More literally, it says, “Therefore, indeed, the manner of my life from youth, having been from the beginning in my nation, in Jerusalem, all the Jews know” (CG).
 
Paul had just asked for Agrippa to patiently hear him as he gave his defense, knowing that Agrippa was an expert in all customs and questions concerning the Jews. With that having been stated, he next says, “Therefore, indeed, the manner of my life from youth.”
 
The word translated as “manner of life” is biósis. It is a noun derived from the verb bioó, to live. It is only found here in the New Testament. We use the term “bio” in the same way today: life; biological, biography, etc. In using this word, he then further defines his manner of life with the words “having been from the beginning.”
 
There are articles in the Greek of this verse that are not normally translated into English. Each word he has spoken so far has been intended to give a more precise statement concerning his upbringing. For example, someone might say, “I was a surfer, a surfer from my youth, even for as long as I can remember.”
 
This is Paul’s way of establishing the surety of the life he lived in the eyes of Agrippa. Therefore, any changes to this will be all the more remarkable. In other words, when he gets to the explanation of his conversion, it will indicate a sudden, abrupt change in a person who was very focused in one direction his whole life.
 
Most people would tend to follow the same precise pattern unless there was a marked occurrence that subsequently changed their lives. To further bolster this deeply ingrained image of who he was, he then continues with “in my nation, in Jerusalem.”
 
He continues making a poignant statement concerning his state, now adding the special location which would only refine that state into who he eventually would become. Once again, it would be like saying, “I was a surfer, a surfer from my youth, even for as long as I can remember. It was in Hawaii, on the North Shore, at Waimea Bay.”
 
Paul will speak of his life in this early capacity elsewhere, such as in Galatians 1:14 and Philippians 3:5-6. His words to Agrippa are carefully stated to ensure the king is aware of exactly who Paul was as he grew. Thus, the change in him will be all the more remarkable when it is presented. Understanding that, he then finishes the thought with, “all the Jews know.”
 
It is a confirmatory statement that his words are truthful and can easily be verified. Saying, “all the Jews” doesn’t mean the entire nation of Jews. Instead, it is a phrase limited in its meaning and which refers to the leaders of the nation. Similar terminology is used in Mark 7:3; John 2:20, 3:25, 5:15; etc.; and in 1 Thessalonians 2:14.
 
Life application: Paul was set on a course of life that was unlikely to change. However, the Lord stepped in and revealed Himself to Paul. From that time on, the direction of his steps was completely different. He made a complete break from his old ways and set his eyes solely on Jesus.
 
Although we haven’t seen Jesus personally, as believers, we have met Him through His word. If we believe He has saved us, then why would we be any different than Paul in our attitude? Was the change in Paul any different than the change in us? He was lost, and then he was saved. We were lost, and then we were saved.
 
Do we really need a visual appearance of Jesus to spur us on to do great things? If so, why? What was lacking in our conversion? And if not, are we pursuing Jesus with all of who we are? If not, why are we not doing so?
 
None of us should say, “My conversion wasn’t that special and so my walk doesn’t need to be so great.” You are an individual, only you received your conversion, and only you can use your personal conversion and your new life for the glory of God. Therefore, use it! Bring God glory with every step you take. Have faith in all you do. And be grateful from moment to moment that you were saved by the precious blood of Jesus.
 
Lord God, may we be willing to work out our salvation with our eyes fixed and focused on Jesus. Help each one of us to do our utmost with the salvation You have granted us because of Your great love, grace, and tender mercy. May we strive to do great things in return for what You have done for each of us. Amen.

Acts 26:3

Tuesday, 19 March 2024
 
“especially because you are expert in all customs and questions which have to do with the Jews. Therefore I beg you to hear me patiently. Acts 26:3
 
More literally, the Greek reads, “Especially, you being a knower of all the customs of Jews, and also of questions. Therefore, I implore you patiently to hear me” (CG).
 
Paul had just noted that he was prepared to answer concerning all of the things that the Jews had accused him of. Now, he gives a reason why this was so, saying, “Especially, you being a knower of all the customs of Jews.”
 
The word translated as “knower” is gnóstés. It is a noun used only here in the New Testament. It is derived from the verb ginóskó, to know or perceive. Paul understood that Agrippa was perfectly familiar with the aspects of the law and of the traditions which were built upon the law. This is summed up in the word translated as “customs,” which signifies the habits, institutes, rites, and so forth.
 
Paul found this pleasing because he was not talking to an uninformed audience as had been the case for the past two years. Rather, he finally had someone who could more fully grasp what he was doing, and he could convey this knowledge to the governor accordingly.
 
If nothing else, he could validate to the governor that what he was up to was not contrary to these customs. Further, he continues with, “and also of questions.”
 
The “questions” would be those areas that were subject to debate, just as Christians have. This is especially true in the matters by which the Pharisees and the Sadducees were divided. In this, Paul will speak not only as one who was a Pharisee with a hope but as a converted believer who possessed the surety of that hope.
 
As this was so, he would be careful to detail what he believed, why he believed it, why it was a rational point of debate, etc. As this may take time to fully express, he continues further with, “Therefore, I implore you patiently to hear me.”
 
Here is another word found only once in Scripture, makrothumós. It is a compound word derived from makros, of long duration or length, and thumos, an outburst of passion or wrath. As such, it is Paul’s way of petitioning for Agrippa to not blow up at him quickly, but to be patient and longsuffering as he detailed his journey of faith in Christ.
 
Therefore, he is asking for Agrippa’s patient ear, something he would get neither from his foes who opposed him nor from a non-Jew who would be wholly uninterested in such matters. The latter will be perfectly evident from Festus’s response to Paul’s discourse in Acts 26:24.
 
Life application: If one understands his audience, it is a great help to prepare words in advance for communicating what must be said. If you are preaching to a familiar crowd, you don’t need to explain yourself or what your intent is. However, you may still have to explain at some point during your talk the details of something more complicated that they may not have heard of before.
 
If you are talking to a crowd wholly unfamiliar with your subject matter, it may be best to start with a simple illustration concerning what you will be speaking of, building upon that so that your audience doesn’t get lost.
 
Obviously, if you are speaking to children, you need to talk on a level that they can grasp. This basic level of instruction may also be needed for politicians, especially those on the left, as well.
 
Whatever the state of the audience, being familiar with it and accommodating to their level of understanding is a key ticket to having them grasp what is being conveyed. Paul is taking advantage of this approach by speaking to Agrippa on a level that he is able to understand.
 
Whether Agrippa agrees with his viewpoint or not, at least Paul will be able to convey what he believes, why he believes it, and how his actions have been in accord with the customs and laws of his people and of Roman society. We, too, should speak in such a manner to ensure our thoughts are being properly conveyed to those we address.
 
Lord God, the world has an incredible number of languages. Within those language groups are more divisions of thought, such as customs, laws, rites, rituals, etc. Unless we can properly identify with those people, how can we adequately communicate the gospel to them? Lord God, we pray for our missionaries who are in so many places around the world, asking that You give them wisdom and ability to effectively do their jobs through rightly understanding their target audiences. Thank You, O God. Amen.
 

Acts 26:2

Monday, 18 March 2024
 
“I think myself happy, King Agrippa, because today I shall answer for myself before you concerning all the things of which I am accused by the Jews, Acts 26:2
 
The NKJV reverses the order of the words, thus confusing the flow of thought. A literal translation would be, “Concerning all which I am accused by Jews, King Agrippa, I have deemed myself blessed before you, being about to defend myself today” (CG).
 
In the previous verse, Paul was given the right to speak to the gathered council. From there, he stretched out his hand to do so. With that, he begins his words, saying, “Concerning all which I am accused by Jews, King Agrippa.”
 
There is no article before “Jews.” He makes an overall statement about any Jew who has come forth to make an accusation against him, and any others who might find fault in him at any point in time.
 
His words indicate that he is not an enemy of his own people in any way, shape or form. This is especially pertinent because Agrippa is a Jew. Paul’s people have united against him, but their stand has no merit. Having said that, he continues his opening address, saying, “I have deemed myself blessed before you.”
 
His words demonstrate a cheerfulness that ran through him, as if a man who knew that this trial had no bearing on his final destiny. Instead, it was merely a way-station on the way to his desired evangelism in Rome. And even that was only a small portion of the race he was running on his way back to Christ who had appeared to Him on the road to Damascus.
 
All of this brought about a sense of joy that he could convey in his words to Agrippa. He was prepared to convey his thoughts to those he stood before, but especially Agrippa. With that stated, he next tells why he felt so blessed. He says this came about because he was “being about to defend myself today.”
 
A defense is exactly what he would be giving. Both in verse 1 and 2, the word apologeomai is used. It is His apologetic discourse which concerned the charges mentioned in Acts 24:5, 6, and which he had already answered on several occasions. In fact, the term apologeomai was used in Acts 24:10 when he first defended himself before Felix two years earlier.
 
His speech now will carry the same general substance that it did when he stood on the stairs in Jerusalem in Acts 22, but there will be less of a defense concerning apostasy and it will be more directed to his commission as an apostle and the divine assistance he received along the way.
 
Life application: To this day, Paul is maligned by his own people. The stain of being some type of heretic has been multiplied throughout the millennia so that, like Jesus, he is considered an absolute pariah to those who refer to him and his writings.
 
But, surprisingly, there are those who claim they follow Jesus and yet they reject Paul and his writings. What this means is that they are following “another Jesus” (2 Corinthians 11:4), and they have believed a different, meaning a false, gospel (Galatians 1:6-8). Adherents to this type of doctrine pick which books of the Bible they will adhere to or even which parts of books (such as Acts) they will accept.
 
They have, in their own deluded thinking, become the arbiters of God’s word. This is a sad place to be. But it is actually not as uncommon as it might seem. Their ideas are extreme and obviously false, but the same is true with any teaching that ignores even a single prescriptive precept.
 
For example, the pastoral epistles are clear and explicit about who can be a pastor or deacon and who is excluded. And yet, those prescriptive precepts are ignored by innumerable denominations and churches. Is that stand really any different than that of those who reject any of Paul’s writings? It may be less extreme, but it is still a pick and choose methodology that is harmful to the church.
 
Once any part of Scripture is taken out of its proper context we begin to fall into error. Let us be people who carefully consider context. Once the context is understood, we must then willingly be obedient to the precepts set forth within that context. In this, we will be people whose doctrine and adherence to that doctrine is fully pleasing to God.
 
Glorious Lord God, may we carefully and meticulously consider Your word as we read and study it. From there, may we apply its precepts to our lives in the manner which You have determined for us. May we rest in the grace of our Lord and Savior, never assuming that we can do better than He did by reinserting the law which He alone fulfilled and annulled. To Your glory, we pray. Amen.

Acts 26:1

Sunday, 17 March 2024
 
Then Agrippa said to Paul, “You are permitted to speak for yourself.”So Paul stretched out his hand and answered for himself: Acts 26:1
 
A more literal translation would be, “And Agrippa said to Paul, ‘It is permitted for you to speak for yourself.’ Then Paul, made his defense, having stretched out the hand” (CG).
 
The previous verse ended Chapter 25 with Festus noting that it was unreasonable to send a prisoner without specifying charges against him. Now, Chapter 26 begins with, “And Agrippa said to Paul.”
 
Scholars state that he was not in a superior position to Festus, but rather a different type of position. Therefore, his speaking first isn’t a yielding to his status. Instead, Agrippa, as the one who has requested the audience (25:22), and as the one who has been petitioned for assistance in the matter (25:26), is the one to grant Paul permission to speak. Understanding that, Agrippa says, “It is permitted for you to speak for yourself.”
 
Agrippa, having previously noted to Festus that he wanted to hear Paul, eagerly hands over to the chained apostle the right to speak. There is no introductory statement, no question added concerning the words of Festus, and no repetition of any of the charges of the Jews. One gets the sense that Agrippa truly was excitedly curious about Paul and what he had to say.
 
Having given the platform to Paul, it next says, “Then Paul, made his defense, having stretched out the hand.”
 
This stretching forth of the hand has already been seen by Paul in Acts 21:40 and by Alexander in Acts 19:33. Barnes notes, “This was the usual posture of orators or public speakers. The ancient statues are commonly made in this way, with the right hand extended. The dress of the ancients favored this. The long and loose robe, or outer garment, was fastened usually with a hook or clasp on the right shoulder, and thus left the arm at full liberty.”
 
As for Paul’s defense here, it is not one petitioning release. He was bound by law to go to Rome because of his appeal. Rather, he is repeating his case of innocence, knowing that it will be recorded for his trial in Rome.
 
Further, his appeal to Agrippa may ease the burden of other Christians in the future who would be subject to Agrippa’s rulings. A third reason is that Paul was an evangelist. What better opportunity to speak out the message of Christ? See Luke 21:12, 13 where Jesus spoke of exactly such an opportunity.
 
Life application: There are always times in life when it seems inconvenient to stop and tell someone about Jesus. We may be busy, we may have other things on our minds, etc. And yet, if we let the chance pass, we are bound to find out that whatever was distracting us wasn’t that big of a deal after all. But more, we will then consider that we missed our opportunity to tell that person about Jesus. The “I’ll get it next time” never happens.
 
The message of Jesus is the only message that can redirect a person from condemnation to salvation. Without it, they will be lost forever. Let us remember this and use every opportunity to share the good news.
 
Remember this from day to day. Redirect your mind to make sharing the gospel a priority. The more you do it, the more you will be willing to do it. Like everything else, such things take mental effort to do. However, as you continue to share the good news, it will become more and more natural until it becomes a part of your daily life. So get started and continue on!
 
Lord God, we often only get one chance to talk to a particular person. May we make talking about You a priority so that when we have that one-time meeting with someone, we at least can say we used it properly and told them what You have done for us. Help us not to be people who later regret neglecting this most important of all human interactions. It alone can make an eternal difference in their destiny. May we be willing to share it! Amen.

Acts 25:27

Saturday, 16 March 2024
 
“For it seems to me unreasonable to send a prisoner and not to specify the charges against him.” Acts 25:27
 
In the previous verse, Festus noted that he had nothing certain to write to Caesar concerning Paul. Hence, he was looking for something to write based on the examination. With that, he next says, “For it seems to me unreasonable to send a prisoner and not to specify the charges against him.”
 
Paul’s appeal to Rome placed Festus in a most embarrassing position. How could he send him to Rome without submitting a reason for sending him? Paul was tried by him, and yet he still found no way to specify any charges with which to justify elevating the matter to Caesar.
 
But Paul is the one who had appealed to Rome for his protection which was based on Festus’s suggestion to have him taken to Jerusalem for inquiry. As Jerusalem had no authority over him, and especially because they had failed to make any valid case against him, there was a vacuum left because of a person who had appealed to a higher authority while at the same time, there was nothing with which to justify such an appeal.
 
For this reason, Festus’s words that it was “unreasonable to send” Paul as a prisoner to Rome are perfectly stated. Not only was it unreasonable, but it was also quite possibly career-ending for him. And yet, Paul had to be sent based on the decision of the trial.
 
Life application: It would make no sense for Festus to send Paul to Rome as a prisoner without charges laid against him. He would arrive in chains with a guard next to him, they would ask, “What has this person done?” When the guard says, “I don’t know, they didn’t give me a reason,” it would cause a giant stir.
 
If you “send” the message of Jesus out to others, saying you are His bondservant, people may say, “Why are you telling me this? What authority over you does a dead guy have?” How are you going to explain Jesus’ authority to them?
 
It may seem like a silly proposition, but it is exactly why Peter says –
 
“But sanctify the Lord God in your hearts, and always be ready to give a defense to everyone who asks you a reason for the hope that is in you, with meekness and fear.” 1 Peter 3:15
 
Their response may be, “You claim to have a hope, you state that Jesus is your Lord, and you are His bondservant, and yet, you cannot explain why? What kind of hope is that!”
 
It is up to us to not only know these things are true but also how to explain to others that they are so. It can be hard at first. People ask unexpected questions that you may not be able to answer. You might feel silly when you cannot reply properly. But that is ok. The next time, you will be prepared for that answer. Another unusual question may arise, but don’t worry! Eventually, you will have an answer to every question that comes your way.
 
We all have to start somewhere, so don’t be afraid to start! Tell others about your hope. Unless they hear, they cannot also share in it.
 
Glorious Lord God, give us the inner desire to get the saving message of Jesus out to others. Help us not to be timid or reticent. Instead, may we be willing and ready. There are people who need to hear this word. May we be a part of sharing it. Yes, Lord, help us in this noble endeavor. To Your glory, we pray. Amen.

Acts 25:26

Friday, 15 March 2024
 
“I have nothing certain to write to my lord concerning him. Therefore I have brought him out before you, and especially before you, King Agrippa, so that after the examination has taken place I may have something to write. Acts 25:26
 
Festus just noted to Agrippa that he had found nothing deserving of death in Paul. But more, because of the situation, Paul had appealed to Caesar. Therefore, Festus decided to send him. However, there is a problem with this, which he now explains with the words, “I have nothing certain to write to my lord concerning him.”
 
It was obvious there were no valid charges against Paul from the perspective of Roman law. He may have offended the Jews, but that was not something that concerned Rome in the slightest. However, having appealed to Caesar, he could not be denied his right to a trial there.
 
Imagine someone offending his employer at the local grocery store. That is a matter for the store to determine whether he should be fired or not. However, the store manager calls his friend the mayor and says he wants the guy arrested. The mayor calls them both in, finds out that this is a business matter where he has no jurisdiction, and says, “Are you willing to go back to the store for a trial?”
 
This won’t do. The accused knows that the other employees promised to beat him to death if they got hold of him, and so he appeals to the governor, which is his right in this particular country. What is the mayor going to tell the governor? There are no legal charges against the guy, and yet he now falls under the protection of the state. This is like what has happened to Paul. As such, Festus says, “Therefore I have brought him out before you, and especially before you, King Agrippa.”
 
With nothing certain to write in a necessary report to the court of Caesar, Festus saw an opportunity to use Agrippa as a way of alleviating the box he had gotten himself into. And the arrival of Agrippa made the calling of all of the others a valid reason to attend.
 
In other words, the pronoun “you” is plural. In essence, it says “before you all.” But the attention is especially on Agrippa. Festus is making an open explanation to the entire court, seemingly in hopes of having not just Agrippa, but also anyone else who could provide input, to do so. Festus then says this would be “so that after the examination has taken place I may have something to write.”
 
Here, the word translated as “examination” is a noun found only in this verse, anakrisis. It means a judicial examination or a preliminary inquiry. This is the purpose that Festus has for the king and witnesses to listen and consider what has taken place.
 
Concerning the term “my lord,” kurio, when speaking of Nero in the first clause, Vincent's Word Studies gives Luke an A+. He says it is “... an instance of Luke’s accuracy. The title ‘lord’ was refused by the first two emperors, Augustus and Tiberius. The emperors who followed accepted it. In the time of Domitian it was a recognized title. Antoninus Pius was the first who put it on his coins.”
 
Life application: Luke’s meticulous documenting of even simple terms like “my lord” shows his devotion to accuracy in what he has recorded. But this should not be surprising. If the Spirit inspired his writings, then they will be exactly what God wants in His word. It is certain that what is penned will be accurate in what the words convey.
 
It is true that there are many difficult verses and passages in Scripture. Things seem to be wrong, misworded, ill-placed, and so forth. But with careful study, we find that these things are not so. Rather, through such study, we find a perfection of thought and harmony of transmission that brings the entire Bible into a cohesive and amazingly constructed testimony to what God is doing in redemptive history, all centering on the Person and work of Jesus Christ.
 
When we see this, it will solidify, not weaken, our faith in what is penned there. Don’t be afraid to spend the necessary time checking things out. And don’t be afraid to question the text, as if it would mean you are somehow lacking faith that this is truly the word of God. Rather, question it all the more stringently.
 
Each time you find an answer to your question, you will be bolstered in your faith that it is what it claims to be! God is anticipating spiritual strength in His people. That comes through care, contemplation, testing, and proving. So be about it! In this, He will be pleased, and you will be more firmly set in your faith.
 
Lord God, how wonderful it is to check out Your word and find that what we questioned has been validated through careful study. We are then strengthened in our faith, and we can have a greater resolve in the matters of faith that Your word proclaims. When we are grounded in Your word, we will be grounded in the Subject of Your word, our Lord Jesus! With this, nothing will pull us away from our devotion to You. Amen.
 

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.