BIBLE IN TEN

Acts 16:22

Wednesday, 3 May 2023
 
Then the multitude rose up together against them; and the magistrates tore off their clothes and commanded them to be beaten with rods. Acts 16:22
 
In the previous verse, the claim against Paul and Silas was that they taught customs that were not lawful for Romans to receive or observe. Now, Luke continues, saying, “Then the multitude rose up together.”
 
These words set the tone for what is about to happen. Luke uses a word found only here in the Bible, sunephistémi. It comes from two words signifying “together” and “to set upon.” Hence, we are being told that all who were there listening to the charges against them rose up as one.
 
Remembering that this is a Roman colony, the people would be zealous to uphold the law that had been broken by rushing to punish the offenders. That is seen in the next words, “against them.”
 
The entire crowd of Roman citizens came against these “Jews” who had come to bring their illegal influences upon their supposedly superior society. However, in the irony of the day, and much like mob thinking throughout history, they were proceeding to violate the law in their zeal to protect their law. This wasn’t just the common citizens, however. Instead, it next says, “and the magistrates.”
 
It is those mentioned in verse 16:20 to whom Paul and Silas were first brought to. It is these men who were bound by the law to protect those within their jurisdiction until a proper trial had been held who also joined in the moblike attack against Paul and Silas. Of these men, it says they “tore off their clothes.”
 
Rather, the use of a participle translates as “having torn off their clothes.” The action is taken and awaits the next action in the narrative which is “and commanded them to be beaten with rods.” Here, the verb is imperfect, “and were commanding to beat them with rods.” It wasn’t just one magistrate that called out for it, nor was it a single call.
 
Instead, the use of the plural verbs indicates that all the magistrates were complicit in the act of tearing off their garments and of calling repeatedly for the lictors to come and beat them. The word rhabdizó is introduced here. It signifies to beat with rods. It will only be seen again in 2 Corinthians 11:25. There, Paul is probably partially referring to this event here in Acts 16 –
 
“From the Jews five times I received forty stripes minus one. 25 Three times I was beaten with rods [rhabdizó]; once I was stoned; three times I was shipwrecked; a night and a day I have been in the deep; 26 in journeys often, in perils of waters, in perils of robbers, in perils of my own countrymen, in perils of the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; 27 in weariness and toil, in sleeplessness often, in hunger and thirst, in fastings often, in cold and nakedness— 28 besides the other things, what comes upon me daily: my deep concern for all the churches. 29 Who is weak, and I am not weak? Who is made to stumble, and I do not burn with indignation?” 2 Corinthians 11:24-29
 
Life application: It is often questioned why Paul did not appeal to his Roman citizenship to avoid being punished in this illegal manner. The words of the verse seem to explain the matter. They were brought before the magistrates and were accused as “Jews” (verse 19:20). Luke records the words of accusation and then he notes the onrush of the multitude against Paul and Silas.
 
The indication is that there was not even time to appeal to the magistrates before the subsequent events took place. They were attacked, had their clothes torn off them, and were beaten. In such an instance, there is little chance of any appeals of Paul and Silas either being heard or listened to. This is especially so with the illegal involvement of the magistrates.
 
This same type of thing will occur later in Acts while Paul is in Jerusalem. The difference will be that two groups of people will be present, the Jews who would not see reason (like the Romans now in Philippi), and the impartial Romans who were charged with controlling the crowds. As there is only one type of crowd without any impartial restraining force, Paul and Silas fell to the unjust actions of the crowd.
 
This is a problem with having law. Unless there is an impartial and reasonable system to regulate it, things will inevitably get out of hand. If those who are charged with upholding the law fail to do so, mob rule will result. If those who are charged with upholding the law participate in violating the law, the rights of those under the law will be ignored.
 
Both have occurred in the recent past. In 2020, riots throughout the United States were allowed to continue without restraint, bringing destruction, loss, and death to its citizens. In early 2021, the government planted instigators within rallying citizens to foment an uprising. Those citizens, since then, have had no reasonable say in the events that have subsequently transpired.
 
The point of these examples is that when something curious occurs like when Paul and Silas are illegally beaten, look to the surrounding text to get a sense of why this is so. Paul and Silas were identified within a Roman colony as “Jews.” In Acts 18:2, it will be noted that all the Jews were commanded to depart from Rome. As a colony, the same prevailing disdain for Jews would arise.
 
In this case, an entire multitude has arisen as one, the magistrates were there inciting the crowd by tearing off their clothes, and the lictors are being ordered to beat these men by those magistrates. If you wonder why Paul and Silas were beaten, or if you wonder how hundreds of US citizens who did nothing wrong are still sitting in government prisons awaiting trials on charges that came about by events instigated by the government, you will see that nothing changes in the human heart when law is involved.
 
Man is being taught a lesson in the pages of Scripture. The law, because it is administered by fallible humans, and because it is set forth to regulate fallible humans, is like an enemy to man. What humanity needs is the grace of God in Jesus Christ. Human systems, no matter how well-intentioned, will never produce a perfect society. Thus, we as Christians await our eternal home where righteousness will rule forever and ever. May that day be soon.
 
Lord God, the world is fallen and broken. Without Your intervention in our affairs, only chaos and death will be the eventual result. This is proven again and again in both Scripture and history. May the day be soon when Your glorious kingdom will rule forever and ever. Yes, may that day be soon. Amen.
 

Acts 16:21

Tuesday, 2 May 2023
 
“and they teach customs which are not lawful for us, being Romans, to receive or observe.” Acts 16:21
 
In the previous verse, Paul and Silas were taken to the magistrates and were accused of exceedingly troubling the city. Now, that continues, saying, “and they teach customs.” Rather, the word is kataggelló. It signifies to openly declare or proclaim.
 
The missionaries weren’t teaching yet but were proclaiming Christ in anticipation of converts. Hence, they were being charged with open incitement of the people. As for the word “customs,” it is ethos and signifies “an unwritten custom; behavior based on tradition (a habit) fixed by the religious social life of a nation” (Helps Word Studies).
 
The accusation is shrewdly made. Those who brought Paul and Silas forth did so because they had lost their source of revenue. They didn’t care diddly about what was being proclaimed. Rather, they were vindictively seeking to have the source of their loss punished. By making this accusation, they were making a claim that could be legally applied. With that, their words continue, saying, “which are not lawful for us.”
 
Again, the thought is mistranslated. The verb is singular. Rather than “are,” it reads, “which it is not lawful for us.” The thought, being presented in the singular, is tied to the next words, “being Romans.”
 
Being a Roman colony, the worship of the citizens was restricted. Rome normally did not interfere in the private religious practices of the people they subjugated, but they did regulate what Roman citizens could apply to their religious life. Albert Barnes, citing Cicero, says, “No person shall have any separate gods, or new ones; nor shall he privately worship any strange gods, unless they be publicly allowed.”
 
It is this charge, therefore, that is being levied against Paul and Silas. They were supposedly infecting citizens of Rome by proclaiming something unlawful for Romans “to receive or observe.”
 
The word “receive” gives the sense of welcoming with personal interest. The word “observe” signifies “to do.” The claim is that those things which could not be entertained by Roman citizens were being proclaimed to have them invited into their regular lives, making them a part of their religious practices.
 
Life application: The excuse used in this verse is still used constantly by those who reject the gospel. When evangelizing someone, you might be told, “My family would never accept this,” or “My culture is set, and we cannot accept such a teaching.” Such statements are as common as mangos in Malaysia. But they are normally just excuses intended to divert attention away from the main issue.
 
If the gospel is properly preached, it includes the idea that sin is the problem. When someone hears that Christ died for his sins, it 1) means that he is a sinner, and 2) that Jesus has solved the problem for him.
 
The first idea is often repugnant to some. “I’m not a sinner.” Some people simply don’t want to admit their state of imperfection. The second idea is often repugnant to others. “I can take care of my own issues so that God will like me.” They may admit having sin, but they also want to be their own savior. To yield oneself to another is to admit that the problem is bigger than the individual can handle.
 
Either way, the fallback is to ignore or misdirect from the main issue. To do this the matter is obfuscated by introducing family, social, cultural, or national customs as a reason that they don’t want to continue the conversation. One must be ready to directly address this type of issue if a successful gospel presentation is to come about.
 
Keep bringing the matter back to the main issue. Until someone realizes that sin is the problem and that he cannot fix it on his own, the matter cannot be resolved. Jesus is the answer. Keep proclaiming Jesus.
 
Lord God, there is a need in all people for the cleansing power of Jesus’ blood. Without His death, our sin remains unatoned for. There is nothing we can do to make up for our state. When we try, we place ourselves as our own redeemers. That is a sad place to be. Help us to properly explain to people that without Jesus, there is no hope. But with Him, eternal peace in Your presence is to be found. Amen.
 

Acts 16:20

Monday, 1 May 2023
 
And they brought them to the magistrates, and said, “These men, being Jews, exceedingly trouble our city; Acts 16:20
 
In the previous verse, Paul and Silas were dragged into the Agora where the authorities sat. With that, Luke next records, “And they brought them to the magistrates.”
 
Of the word translated as “magistrates,” Vincent’s Word Studies says –
 
“Their usual name was duumviri, answering to the consuls of Rome; but they took pride in calling themselves στρατηγοί [strategoi], or praetors, as being a more honorable title. This is the only place in the Acts where Luke applies the term to the rulers of a city.”
 
Luke’s careful recording of this shows his minute attention to detail. Philippi was a Roman colony. Therefore, it is likely that these were army officers who exercised both military and civil authority. Once brought before these men, they then stated their case, saying, “These men, being Jews.”
 
This was probably a special poke at them, and it may explain why Luke and Timothy were not nabbed. Though Timothy was circumcised by Paul because his mother was a Jew, he probably looked like any other Gentile in his conduct, dress, and demeanor. Luke was a Gentile. Hence, they would have been overlooked concerning what occurred. But Paul and Silas were Jews.
 
Around this time, the Jews had been banished from Rome by Emperor Claudius. No distinction between sects of Jews was made. Thus, even though they were followers of Christ, they fell under the greater umbrella of being Jews, as it is even today. As such, a more reliable case could be made against them than if Luke and Timothy were included in the matter. As for the accusation against Paul and Silas, the claim by their accuser is that they “exceedingly trouble our city.”
 
It is a word found only here in Scripture, ektarassó, coming from ek (out of) and tarassó (to agitate or stir up). Thus, it signifies to exceedingly trouble or agitate. The men are being accused of something leaning towards insurrection as if they wanted everyone agitated to the point where rioting or chaos would ensue. Although that is hardly the case according to the words of Luke, it would be a charge sufficient to get these men tossed into prison.
 
If Claudius found it acceptable to expel the Jews from Rome, and because this was a Roman colony, it would be simple and expedient to label these Jews as public agitators and have them punished for their perceived wrongdoing.
 
Life application: The believing Jews at this time were given grief in two directions at once. They received grief from their own countrymen in abundance. But they also received grief from those who found the Jewish people offensive for whatever reason.
 
Now, two thousand years later, this trend continues. Those Jews who have come to Jesus tend to get grief from their own countrymen at times. But there are many “Christians” who ridiculously reject their conversion as if God has abandoned Israel to the point where Jews are completely cast off from God’s grace.
 
Obviously, some Jewish converts have taken advantage of the situation by using their Jewishness to heavily profit from the broader Christian faith, claiming they are somehow specialists in Scripture simply because of their Jewish heritage. This becomes problematic for those who point out their faulty doctrine. Suddenly, it is they who are then attacked as if they are antisemites for daring to point out where these Jewish people are wrong.
 
To avoid such errors in thought, we all need to have at least a basic understanding of critical thinking. But mostly, we should be well-versed in Scripture. If so, we will not be duped by people who claim special insight into Scripture, but who are just opportunists trying to profit off the lack of biblical knowledge of others. At the same time, we can identify those teachers who are sound and stand behind them when they are erroneously accused of something simply because of their culture or heritage.
 
Lord God, please keep us from making incorrect judgments about people simply because of a particular trait they possess. Help us to evaluate all people based on how they present themselves in whatever subject they are being evaluated on, be it knowledge of Scripture or how they perform their jobs as a plumber or professor. Help us to always consider people fairly. Amen.

Acts 16:19

Sunday, 30 April 2023
 
But when her masters saw that their hope of profit was gone, they seized Paul and Silas and dragged them into the marketplace to the authorities. Acts 16:19
 
The previous verse told of Paul commanding in the name of the Lord for the spirit of Python to come out of the girl. That came about as commanded. Now, Luke next records, “But when her masters saw that their hope of profit was gone.”
 
The word translated as “profit” is ergasia. It is a singular noun meaning work, trade, craft, business, etc. As such, the word as used by Luke indicates the result of the work, thus the profit. This is another sure indication that the spirit really had hold of the girl. If she was just faking her words, she could continue to do that without any change having taken place in her. But she is now unable to do what she had previously done. Being a slave girl, her profit belonged to her owners. They were now deprived of that.
 
They looked at her ability as a source of employment, just as they would a plumber or a chairmaker. She was no longer able to conduct her affairs as she previously had, and this meant they would have to look elsewhere to replace whatever money she brought in. As this was so, it became a legal issue for them. Therefore, “they seized Paul and Silas.”
 
These were obviously the two main perpetrators in their eyes. The others who accompanied them, such as Luke and Timothy, were not deemed responsible for what had occurred. Having laid their hands on these two, it next says, “and dragged them into the marketplace.”
 
The marketplace is called the Agora. It was not just a marketplace, but the center of social life as found in all Greek cities. Charles Ellicott notes –
 
“In Philippi, as a colonia, reproducing the arrangements of Rome, it would answer to the Forum, where the magistrates habitually sat. What had taken place would naturally cause excitement and attract a crowd.” It is to this location that they were dragged “to the authorities.”
 
Of this, the Pulpit Commentary next states –
 
“Philippi, being a colony, was governed by Roman magistrates called duumviri, corresponding to the two consuls at Rome. But we learn from Cicero that in his time the duuraviri in the colonies were beginning to be called praetors, a title little previously used only at Rome ('De Leg. Agrar.,' 34), and to be preceded by lictors... Two inscriptions have been found in which the duumviri of Philippi are mentioned.”
 
Life application: Today in various countries, pastors and preachers are being arrested for disturbances as they go about spreading the gospel. Some of them are deserved. Other than bringing attention to self, there are those who stand in marketplaces and other areas and yell at people while telling them they are going to hell. Nothing of value is brought about by such actions. They set about to incite people and the conflicts that arise are sometimes of their own making.
 
Some go into areas that are privately owned and expect that they will be free from arrest when they pass out tracts. But privately owned malls and businesses are allowed to set policies for the conduct of those who come into their establishments.
 
However, there are those who go into the public square where freedom of speech has fewer restrictions, and they are not in violation of any codes or ordinances. And yet, they are treated as offenders and arrested. If the same treatment is not given to all others who are doing the same thing, then they have a legitimate case for redress against the authorities.
 
If you are planning on evangelizing in various areas, be sure to know what the laws of the area you are going to are. If you are arrested, it very well may be your own fault. If so, you should not be held as a martyr for the faith. Rather, you are just like any other miscreant who needs to be penalized for your actions. Be sure that what you do is not going to bring discredit upon the name of the Lord who you are supposedly trying to exalt.
 
Lord God, give us the wisdom to know when and where it is appropriate to share our faith in You. Help us not to work in a manner contrary to bringing You glory through the preaching of the gospel. Rather, may our actions be seen as faithful people who are willing to expend themselves to bring the good news to those who truly need it. Amen.
 

Acts 16:18

Saturday, 29 April 2023
 
And this she did for many days.
But Paul, greatly annoyed, turned and said to the spirit, “I command you in the name of Jesus Christ to come out of her.” And he came out that very hour. Acts 16:18
 
Note: The verbs are completely off in the translation by the NKJV. They follow four of the five translational errors of the KJV. For this study, the BLB will be used: “And she continued this for many days. And Paul having been distressed and having turned, said to the spirit, ‘I command you in the name of Jesus Christ to come out from her.’ And it came out that hour.”
 
In the last verse, the slave girl with the spirit of Python had been following Paul and those with him, crying out that they were servants of the Most High God who were proclaiming the way of salvation. With that noted, Luke next records, “And she continued this for many days.”
 
The verb, being imperfect, is rightly translated as “continued.” She just followed along and annoyingly kept calling out the same thing. As noted in the previous verse, the emphasis in her voice may have been mocking, provoking, dismissive, or in some other manner that finally took its toll on the men. It seems to have really been bothersome to Paul though because Luke next records, “And Paul having been distressed and having turned, said to the spirit.”
 
The use of participles brings life and motion to the event. Luke brings us into the event as it has started, preparing our minds for what next is to transpire.
 
As for the words “having been distressed,” they come from the Greek word diaponeomai. This is its second and last use in the Bible. The first was found in Acts 4:2 where the priests, captain of the temple, and the Sadducees came upon Peter and John as they preached in the temple.
 
The word gives the sense of being thoroughly worn out, as if a piercing fatigue. Paul was just done with it, and so he decided it was high time to end her annoying proclamations. Therefore, he called out, “I command you in the name of Jesus Christ to come out from her.”
 
The words leave no other option than that the girl was, in fact, possessed. Paul could not have commanded a spirit to come out of her that did not exist. As an apostle, he was given this authority and he obviously knew that the power had been endowed upon him at this time to exercise it. And so, proclaiming that his authority was endowed by Jesus Christ, he commanded the spirit to come out from her. With that, Luke next records, “And it came out that hour.”
 
It is a way of saying, “right away.” There was no need to conduct a ceremony, wait till the next day to do a checkup and then certify compliance, or any such thing. At the spoken word of Paul, the spirit departed from the slave girl and the annoying proclamations ended.
 
Life application: Acts is a descriptive account of events that occurred as the church was being established. Nothing is prescribed in this account, and no precedent for future exorcisms has been established through Luke’s recording of the events. Paul was given apostolic authority to do certain things at certain times. However, the ability to do these things was not unlimited.
 
Paul could heal at times. At other times, he could not do so. Paul was able to restore a dead person at one point, but it does not mean he could do so at any point. Likewise, he was given the power to drive out this spirit of Python, but this does not mean he always had this power. And more, these abilities were apostolic in nature. Nothing is said that these powers were to continue after the apostles were dead.
 
With the word of God compiled, we have the written record of what occurred at the church’s establishment. We can either accept that the events recorded are true or we can dismiss them as fairy tales. But we should not expect that they can be repeated by us. There is no need for them. The witness of the word is sufficient to establish the power and authority of Jesus Christ. Let us accept it and know that even when we have trials and troubles, sicknesses and sadnesses, we can know that they are temporary and will someday be behind us.
 
Lord God, we have confidence in our walk before You because we have the written record of who You are, of what You are capable of, and what You have done to establish the church which has continued for two thousand years. These things give us the full assurance that the promises recorded in it will come to pass. We are secure in You. Thank You for this wonderful reassurance! Amen.

Acts 16:17

Friday, 28 April 2023
 
This girl followed Paul and us, and cried out, saying, “These men are the servants of the Most High God, who proclaim to us the way of salvation.” Acts 16:17
 
In the previous verse, the girl with the spirit of Python was introduced. Of her, Luke now continues with, “This girl followed Paul and us.”
 
Depending on the Greek text, the verb is either an aorist or a present participle – “having followed” or “following.” The narrative is being carefully described by Luke to show the action as if it is occurring while being read.
 
In his words, Luke continues with the first person, including himself with the others. It is apparent that he wasn’t just with the group, but that they were often together as they headed out for prayer and evangelism. As they went, the girl had followed them, “and cried out, saying.”
 
Now, the verb is imperfect. She cried out and kept crying out. One can imagine how annoying it would be to have someone constantly following behind and yelling out the same thing as they continued along. In this case, Luke says that she was crying out, “These men are the servants of the Most High God.”
 
Luke doesn’t give the reason for her constant crying out. Nor can we infer from the words where the emphasis of them was. Placing the stress on various words within the statement changes the meaning and intent of what was being said –
 
* THESE men are the servants of the Most High God. This might be the girl’s way of ridiculing the men.
 
* These MEN are the servants of the Most High God. As everyone around was probably aware of her spirit of Python, she may be comparing her known abilities to the unproven abilities of the men, as if the feminine had proven itself whereas they had not.
 
* These men are the SERVANTS of the Most High God. In this, she could contrast the authority she supposedly possessed in herself with the lowly nature of being a servant to someone else, even if it is the Most High God.
 
* These men are the servants of the MOST HIGH God. Such a statement would contrast her proven abilities to a supposed God above all gods, challenging Him to prove himself.
 
One of these, or any other of such stresses can change our perception of the intent of what is being conveyed. Without hearing the words or having a suitable description it is hard to be dogmatic. Likewise, the overall purpose for her calling these things out cannot be known for sure. Albert Barnes gives several possible reasons –
 
(1) That as she prophesied for gain, she supposed that Paul and Silas would reward her if she publicly proclaimed that they were the servants of God. Or,
 
(2) Because she was conscious that an evil spirit possessed her, and she feared that Paul and Silas would expel that spirit, and by proclaiming them to be the servants of God she hoped to conciliate their favor. Or,
 
(3) More probably it was because she saw evident tokens of their being sent from God, and that their doctrine would prevail; and by proclaiming this she hoped to acquire more authority, and a higher reputation for being herself inspired. Compare Mark 5:7.
 
A fourth reason could be that a war waged within her and, unlike Barnes’ second reason, she may actually have been hoping that Paul and Silas would expel it from her. No matter what, she annoyingly followed after them repeatedly crying out her message.
 
As for the message itself, she was calling out that they were servants of the Most High God “who proclaim to us the way of salvation.”
 
Again, this could be mocking, provoking, being dismissive, etc. Without knowing the emphasis in the words and in her voice, it is very hard to know exactly what her intent was. No matter what, the message she proclaimed was the truth regardless of how she presented it in her crying out.
 
Life application: It is often asked if a believer can be possessed by a demon. Although the Bible does not directly answer the question, the answer still seems obvious. If a person is in Christ, that person cannot be possessed by a demon. The thoughts are incompatible. Having said that, believers can certainly be afflicted by the devil and his demons. That is made clear in many verses, two are –
 
“...give no place to the devil.” Ephesians 4:27
 
“Put on the whole armor of God, that you may be able to stand against the whiles of the devil.” Ephesians 6:11
 
Such verses would be pointless if we could not be afflicted by the devil. In order to keep from being so afflicted, it is our responsibility to apply the word of God to our lives. In doing this, we will be prepared and protected against him and his demons. But we cannot do this without knowing the Bible.
 
KNOW YOUR BIBLE.
 
Glorious God Almighty, thank You for the surety of our salvation in Christ. And thank You that we are secure from being possessed by the enemy because of that. And thank You for Your word that can keep us from even being afflicted by him when we apply its precepts to our lives. How grateful we are to You. Amen.
 

Acts 16:16

Thursday, 27 April 2023
 
Now it happened, as we went to prayer, that a certain slave girl possessed with a spirit of divination met us, who brought her masters much profit by fortune-telling. Acts 16:16
 
Note: The verbs in the NKJV don’t give the sense of the Greek. A closer rendering would be, “Now it happened of us going to the prayer, a certain girl, having a spirit of Python, met us, who was bringing her masters much gain by fortune-telling” (CG). This will be used for the analysis.
 
In the previous verse, Lydia asked Paul and those with him to stay at her house. The events that now take place occur during that time. Luke’s words say, “Now it happened of us going to the prayer.”
 
The meaning of “the prayer” is argued whether it means a specific place of prayer, such as “to the place of prayer,” or if it is simply a way of saying they were going out to pray as we might say, “we are going to the church” or simply, “we are going to church.” Either way, the point is that they were heading out and were going for the purpose of prayer. On their way, it next says, “a certain girl, having a spirit of Python, met us.”
 
The Greek word puthón is seen only here. It comes from Putho, the region where the famous oracle of Delphi was located. Thus, it is a spirit of Python. Of this spirit, Vincent’s Word Studies gives a detailed explanation –
 
“Python, in the Greek mythology, was the serpent which guarded Delphi. According to the legend, as related in the Homeric hymn, Apollo descended from Olympus in order to select a site for his shrine and oracle. Having fixed upon a spot on the southern side of Mount Parnassus, he found it guarded by a vast and terrific serpent, which he slew with an arrow, and suffered its body to rot (πυθεῖν) in the sun. Hence the name of the serpent Python (rotting); Pytho, the name of the place, and the epithet Pythian, applied to Apollo. The name Python was subsequently used to denote a prophetic demon, and was also used of soothsayers who practised ventriloquism, or speaking from the belly. The word ἐγγαστρίμυθος, ventriloquist, occurs in the Septuagint, and is rendered having a familiar spirit (see Leviticus 19:31; Leviticus 20:6, 27; 1 Samuel 28:7, 8). The heathen inhabitants of Philippi regarded the woman as inspired by Apollo; and Luke, in recording this ease, which came under his own observation, uses the term which would naturally suggest itself to a Greek physician, a Python-spirit, presenting phenomena identical with the convulsive movements and wild cries of the Pythian priestess at Delphi.”
 
Of this girl, it next says, “who was bringing her masters much gain.” As such, this made her a valuable asset to them. The source of the ability to make a profit from her was less important to them than the profit they made. How that source was able to make this profit through her was “by fortune-telling.”
 
The Greek verb is only found here, manteuomai. The word is derived from the word mainomai, raving mad, or to speak as a madman. One can see the root of the modern word mania or maniac. Of this word, Cambridge states –
 
“The word is only found here in the N. T., and wherever it occurs in the LXX. it is always used of the words of lying prophets (Deuteronomy 18:10; 1 Samuel 28:8; Ezekiel 13:6; Ezekiel 13:23; Micah 3:11); so that here we are constrained to take it in the same sense ‘by pretending to foretell the future.’”
 
This is an incorrect analysis. The account in 1 Samuel 28 is that of the witch of En Dor. There, the text is clear that the prophet Samuel was raised. Whether the witch raised him or whether the Lord allowed it to happen can be debated. She certainly seemed surprised when it occurred. Also, when the practice is forbidden in Deuteronomy 18, it makes no distinction between a lying prophet or one who truly taps into the supernatural realm –
 
“There shall not be found among you anyone who makes his son or his daughter pass through the fire, or one who practices witchcraft, or a soothsayer, or one who interprets omens, or a sorcerer, 11 or one who conjures spells, or a medium, or a spiritist, or one who calls up the dead.” Deuteronomy 18:10, 11
 
These words of Deuteronomy simply forbid the practice, but they do not speak as to whether these things are false or not. In this case here in Acts, the words of the girl will be true. How she determined it can be debated, but what happens as a result of her continued words demonstrates that the spirit she possessed, had possession of her.
 
Life application: Whether such a spirit is real or not is less important than the fact that the matter is not of God. If it is the act of a charlatan, it is not of God. If it is a true evil spirit, it is not of God. Debating which spirit is real and which is false is pointless. What matters is that we are not to seek out such things. Their purpose is to direct people’s attention away from what is good. This is why the law of Moses forbids them. Likewise, Paul warns against associations with such things as well. For example, he says –
 
“Do not be unequally yoked together with unbelievers. For what fellowship has righteousness with lawlessness? And what communion has light with darkness? 15 And what accord has Christ with Belial? Or what part has a believer with an unbeliever? 16 And what agreement has the temple of God with idols? For you are the temple of the living God.” 2 Corinthians 6:14-16
 
Our allegiances are to be directed to Jesus Christ. Our thoughts are to be centered on Him and His word. To mix our lives with any other supposed spiritual realm, whether true or false, can only lead us away from a sound walk with Him. The Lord, through Isaiah, says it beautifully –
 
“And when they say to you, ‘Seek those who are mediums and wizards, who whisper and mutter,’ should not a people seek their God? Should they seek the dead on behalf of the living? 20 To the law and to the testimony! If they do not speak according to this word, it is because there is no light in them.” Isaiah 8:19, 20
 
Let us pay heed! Let us focus on God’s word. In this, we will do well.
 
Heavenly Father, help us to keep our focus on that which is right and proper. May we not get distracted by those things which can never profit our walk with You. In all things, may our lives be filled with You and Your goodness. Amen.
 

Acts 16:15

Wednesday, 26 April 2023
 
And when she and her household were baptized, she begged us, saying, “If you have judged me to be faithful to the Lord, come to my house and stay.” So she persuaded us. Acts 16:15
 
In the last verse, Lydia heard the word. The Lord, through that hearing of the word, opened her heart to believe. With that recorded, the next words immediately jump into obedience to the Lord’s command given in Matthew 28 concerning baptism –
 
“And Jesus came and spoke to them, saying, ‘All authority has been given to Me in heaven and on earth. 19 Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age.’ Amen.” Matthew 28:18-20
 
In compliance with that command, Luke next records, “And when she and her household were baptized.” What is apparent, without it being recorded, is that she explained to her household the words that she had heard and accepted. In turn, they likewise believed. In their belief, those who believed were baptized according to the command of the Lord.
 
The word translated as “household” simply means “house.” It is a general word that can mean a person’s literal house where he dwells; the family in a home; the house of God, meaning the temple; a genealogical house, such as the house of David; etc. This can extend to any in one’s house, such as servants.
 
This is important to know because nothing is said about what “household” means in relation to Lydia. If she had children, nothing is said of their age much less hers. Maybe she had no children. Maybe they were grown up. It could be her and her husband, a married son with two children, and two servants. The account leaves no hint of her situation.
 
The reason this is important is because, incredibly, scholars have used this verse as a justification for infant baptism. This, despite there being no evidence that children were even in the house. There is not an instance in Scripture where baptism is conducted apart from belief by an individual. Any such notion must be inserted into the text.
 
Further, in saying that her household was baptized does not mean that “all” of her house was baptized. If she dwelt with ten people or two, nothing is said of who was included in the rite. It cannot be assumed that everyone she dwelt with was baptized. It is a general statement without being further defined.
 
With that considered, it next says, “she begged us, saying, ‘If you have judged me to be faithful to the Lord.’” The words here are telling. Unlike the faulty analysis that the verse justifies infant baptism, the words now do reveal something quite clearly. Paul had spoken, she had believed, and immediately after belief, baptism is recorded.
 
The implication is clear. When she avowed her faith in the Lord, it is obvious that Paul or one of the others then told her something like, “As a sign of your faith, it is commanded by the Lord that you be baptized.” Luke’s recording of this act of baptism as the very next words after her belief indicate nothing less. And her words now fully confirm this. She was told to be obedient to the command, she followed through with it, and then she appealed to that act of obedience by saying, “If you have judged me faithful to the Lord.”
 
Luke is precisely communicating that what occurred was an act of obedience to the Lord’s command to be baptized. This is what is precisely being intimated in the account as it is presented. Though the account is descriptive, it follows directly upon the prescriptive words of Jesus as recorded in Matthew 28:19 noted above. She believed, she was faithful to the Lord to obey His prescription, and now as a hoped-for sign that this was sufficient to demonstrate her faithfulness, she next says, “come to my house and stay.”
 
She immediately felt the bond of faith and was then willing to extend herself to those who so willingly gave of themselves to share the word of truth with her. She felt the onus was on her to respond by welcoming them into her home as guests. With that, Luke records, “So she persuaded us.”
 
Again, Luke has included himself directly into the narrative, demonstrating that he was there and observed what had occurred. His precise wording, despite being a descriptive account, has markedly pointed out that baptism is something that is prescribed by the Lord, and it is to be instructed for those who, by faith, come to Him.
 
Life application: It is not just what has been said in the conversion of Lydia that is telling. Things that have not been said give us insights into doctrine as well. There is nothing recorded, which certainly would have been if it occurred, concerning the speaking of tongues by Lydia. Though this has been recorded elsewhere, it has also been left out of other accounts. This tells us that speaking in tongues is something that occurred for special reasons in specific circumstances but that it is not something to be expected upon belief.
 
Also, Luke did not record what Paul said when he spoke, but it is certain he spoke the gospel concerning Christ’s death, burial, and resurrection. Nothing is recorded by Luke about baptism. And yet, it is certain that the matter was raised. The record of her being baptized proves this. Logical inferences can and must be made concerning these things.
 
When you are presented with a false gospel, you should be able to spot it. After hearing it, you should then question the person presenting it concerning where what they say is to be found in Scripture. If it is not openly stated, and if it cannot be logically inferred, then it is to be rejected.
 
The same is true with other doctrinal matters. If someone presents an argument for infant baptism based on a verse such as this one from Acts, be prepared to logically explain why the thinking is faulty. Just because something is not explicitly stated, it does not mean that it is incorrect. However, making inferences from the text must be supportable. If they cannot be defended, they are to be rejected.
 
The more well-versed you are with Scripture, the more soundly you will be able to logically defend what is right and appropriate. Keep reading the Bible, keep studying it, and keep meditating on it. This is how you will be able to settle yourself into sound doctrine.
 
Lord God, may we be careful about what we accept concerning various teachings that are presented to us. Help us to fully consider what we have heard, compare it with Scripture, and make logical deductions or inferences based on what we know. Help us not to get caught up in strange doctrines that are not in accord with Your word. Amen.
 

Acts 16:14

Tuesday, 25 April 2023
 
Now a certain woman named Lydia heard us. She was a seller of purple from the city of Thyatira, who worshiped God. The Lord opened her heart to heed the things spoken by Paul. Acts 16:14
 
Note: The tenses of the verbs used by the NKJV are not in accord with the Greek. An accurate rendering is, “And a certain woman named Lydia, a seller of purple of the city of Thyatira, worshiping God, was listening. The Lord opened her heart to attend to the things being spoken by Paul” (BLB). This will be used.
 
In the previous verse, the group of missionaries went to the riverside of the city at Philippi, sitting down and speaking to the women who met there. Next, Luke records, “And a certain woman named Lydia.”
 
As often happens in Scripture, a figure is introduced, highlighting him or her. Even though there was an unknown number of women gathered, as evidenced by the previous verse, one is especially highlighted. Her name, Lydia, is believed by some to be connected to the Ludim recorded as early as Genesis 10:13. The Ludim were descended from Mizraim, the son of Ham. From there, Lydia would mean something like From Lud.
 
Abarim provides details on how this came about, saying, “Someone from לוד (Lud) would be called לודי (Luday). A female Ludite would be called לודיה (Ludyah), which transliterated into Greek would form Λυδια (Luddia). That name transliterated into Latin forms our familiar name Lydia.”
 
The name Lydia was apparently popular among the Greeks, and so it may or may not be that she was named this because she was a descendant of the Ludim.
 
Of this woman, possibly from this ancient people group descending from Ham, it next notes she was “a seller of purple.” Purple, or porphura in Greek, was considered a highly valuable color. It was very difficult to obtain, coming from shellfish. A person wearing such a color would normally be quite wealthy. It was the color often worn by royalty. HELPS Word Studies notes that there were three familiar shades of purple in the ancient world: deep violet, deep scarlet, and deep blue.
 
Being a dealer in this fabric meant that she would be well-connected and of good means. She is next noted as being “of the city of Thyatira.” This was a city found in the old district of Lydia which was in the Roman province of Asia. It will be mentioned three more times in Revelation 1 and 2. Albert Barnes notes the following –
 
“This [Thyatira] was a city of Lydia, in Asia Minor, now called Akhisar. The art of dyeing was early cultivated in the neighborhood of Thyatira, as we learn from Homer (Iliad, iv. 141), and as is confirmed by inscriptions found in that city - a circumstance which may be referred to as confirming the veracity of the statements of Luke even in his casual allusions.”
 
Of this woman, Lydia, it next says she was “worshiping God.” Being a present participle, it indicates that this was her regular conduct. Being a Sabbath, and being present with others who met, it may be that she was a proselyte. However, this may not be the case.
 
In Acts 10, it said that Cornelius was a devout man who feared God. This does not mean he was a proselyte. Like him, Lydia may have simply gone and worshipped God without knowing anything directly about Him from a Jewish context. However, with the arrival of these missionaries, it notes that she “was listening.”
 
The verb is imperfect. She listened and continued to listen. Her ears were attentive to what was being said, taking it in and processing it. During this time, Luke notes that, “The Lord opened her heart.”
 
Of this, Cambridge states, “St Luke recognizes that without this the word would have made no entrance.” There is no reason to assume this at all. They equate the reception of the word to an active participation of the Lord in opening her heart. This is completely contrary to what Paul writes elsewhere, such as, “So then faith comes by hearing, and hearing by the word of God” (Romans 10:17).
 
Rather than an active zapping of the heart of Lydia by the Lord as suggested by Cambridge, it is a passive action resulting from hearing the word of the Lord. The Lord opened her heart through the message proclaimed. This is perfectly evident from Luke’s next words. He says that her heart was opened by the Lord “to attend to the things being spoken by Paul.”
 
It clearly says through the use of an imperfect verb that she was listening and continued to listen. It then says that her heart was opened by the Lord. How? Through listening to the word of God being spoken forth. The word of God is an extension of who God is. He is presenting Himself through the word. If Paul and the others accurately presented the word of God to Lydia, which is what occurred, then the Lord was speaking through them. Thus, her heart was passively opened by the Lord through the process.
 
Life application: The Calvinistic thinking that God must actively and supernaturally intervene in each person who comes to Him dismisses the notion that the word of God is sufficient to do what it is purposed to do. Further, it dismisses the fact that the word of God is, in fact, a supernatural tool, given by God. To them, the word is insufficient to do what it was given to do. But the word itself says that it is sufficient –
 
“So shall My word be that goes forth from My mouth;It shall not return to Me void,But it shall accomplish what I please,And it shall prosper in the thing for which I sent it.” Isaiah 55:1
 
The claim of Cambridge that without the Lord’s personal intervention in the process the word would have made no entrance is exactly the opposite of what is said by Jesus to the Jews in John 5. First, He says –
 
“Yet I do not receive testimony from man, but I say these things that you may be saved.” John 5:34
The point of Jesus speaking was for those who heard to be saved. He makes that perfectly obvious in His statement to them. A few verses later, He says –
 
“But you do not have His word abiding in you, because whom He sent, Him you do not believe. 39 You search the Scriptures, for in them you think you have eternal life; and these are they which testify of Me. 40 But you are not willing to come to Me that you may have life.” John 5:38-40
 
Jesus ties their rejection of Him to their failure to accept the word, not God’s failure to actively change their heart through external stimulation.
 
God does not provide a zap with a cosmic defibrillator to suddenly jump-start a person’s heart, opening it so that His word will suddenly be palatable to a person. The word is like a defibrillator all by itself. It provides all the zap a person needs to be opened so that they can respond to the call of God.
 
Some hearts, however, are un-zappable because they are predisposed to dismissing what the word says. The Calvinistic model of regeneration fails because it dismisses the purpose of why the word was given and it dismisses the power of the word to do what it is set forth to accomplish.
 
Whether you are saved or not, if your life is currently not geared towards the things of God, you need to have an attitude change. With that, pick up the word, read it, and receive the necessary zap to get you into the game or back into the game. The word is active and alive. It is ready to change you and mold you to the image of God in Jesus Christ. Let it do so!
 
Lord God, thank You for the wonderful word You have given us. It will make a difference in our lives if we simply allow it to do so. It is that powerful and it is that wonderful! Help us also to convey it properly so that others may hear and be saved. To Your glory, we pray. Amen.
 

Acts 16:13

Monday, 24 April 2023
 
And on the Sabbath day we went out of the city to the riverside, where prayer was customarily made; and we sat down and spoke to the women who met there. Acts 16:13
 
In the previous verse, Luke noted the group’s arrival in Philippi, saying that they “were staying in that city for some days.” He now begins to detail things that occurred during that time, saying, “And on the Sabbath day,
 
It could be that there was a local synagogue and that these men went there as was the usual custom. Not being mentioned by Luke does not mean it didn’t occur. Understanding that, Luke next says of this particular Sabbath, “we went out of the city.” In these words, is a very small change in some Greek texts –
 
Pylēs – (city) gate.
Poleōs – city.
 
The meaning is unchanged because by going out of the city gate one goes out of the city. With that noted, it is also seen that Luke continues to include himself in the narrative, meaning that he and all the team went together “to the riverside.” As noted, there may have been a local synagogue and this visit to the river is coming after a visit to it. However, Charles Ellicott notes the following based on a variation in some Greek texts –
 
“...where an oratory (i.e., a place of prayer) was established. The word, which was the Greek equivalent for the Hebrew ‘house of prayer’ (Matthew 21:13), is used in this sense by Josephus ... and was current among the Jews at Rome. Where they had no synagogue, and in a military station like Philippi there was not likely to be one, the Jews frequented the river-banks, which made ablutions easy, and often succeeded in getting a piece of ground assigned for that purpose outside the walls of the city.”
 
Whether this is simply a visit to a riverside or to a specific place, it was a place “where prayer was customarily made.” It is these words in the Greek that are again slightly different in some texts. Regardless of whether it was a specific place for prayer or a place to simply stop and pray, the fact that it is by a river is the main point. Of this, the Pulpit Commentary says –
 
“The river is not the Strymon, which is a day's journey distant from Philippi, but probably a small stream called the Gangas or Gangites, which is crossed by the Via Eguatia, about a mile out of Philippi. The neighborhood of water, either near a stream or on the seashore, was usually preferred by the Jews as a place for prayer, as affording facility for ablutions.”
 
It is at this place by a river, and which was set aside for prayer, that Luke says, “we sat down and spoke to the women who met there.” The Greek more literally reads, “having sat down, we were speaking to the women having gathered there.” They were gathered and then continued in their discourse for some time. Charles Ellicott provides a well-reasoned explanation for Luke’s careful detail of this situation –
 
“The fact that there were only women shows the almost entire absence of a Jewish population. Possibly, too, the decree of Claudius, expelling the Jews from Rome (Acts 18:2), was enforced, as stated above, in the colonia, which was as a part of Rome, and as Jewesses would not be likely to have settled there without their husbands or brothers, it is probable that the women whom St. Paul found assembled were, like Lydia, proselytes who desired to remain faithful to their new faith, even in the absence of any settled provision for their instruction. Women thus placed would naturally welcome the presence of strangers who, probably, wore the garb of a Rabbi, and who showed when they sat down (see Note on Acts 13:14) that they were about to preach. We note that here also the narrator speaks of himself as teaching. (See Note on Acts 16:10.)”
 
Life application: Everything recorded in the Bible is given to tell us something about what God wants us to know. Sometimes, that even includes what is not said, such as referring to women but not to men as in this verse. If there was a synagogue, there was no fruit that came from a visit to it. If there was only this place of prayer, noting only the women tells us something else. Ellicott’s analysis would make sense based on the situation in the Roman Empire at the time.
 
We can’t be dogmatic about what the Bible is silent on, but we are being told to focus on the details and consider them. This is what we should be doing as we read the Bible. Stop and ask “why” from time to time. Think about what is being said (or omitted). If you cannot think of any reason for a particular statement, then read some commentaries. There is usually a suitable answer or two that may help explain why things are recorded.
 
Keep studying! The Bible is a treasure waiting to be uncovered with every page.
 
Lord God, thank You for these delights to our minds that are found in Your word. With each verse, we have things that we can consider and then add to our ever-growing knowledge of Scripture. Help us to be faithful in our study and contemplation of this precious gift You have given to us! Amen.
 

Acts 16:12

Monday, 24 April 2023
 
And on the Sabbath day we went out of the city to the riverside, where prayer was customarily made; and we sat down and spoke to the women who met there. Acts 16:13
 
In the previous verse, Luke noted the group’s arrival in Philippi, saying that they “were staying in that city for some days.” He now begins to detail things that occurred during that time, saying, “And on the Sabbath day,
 
It could be that there was a local synagogue and that these men went there as was the usual custom. Not being mentioned by Luke does not mean it didn’t occur. Understanding that, Luke next says of this particular Sabbath, “we went out of the city.” In these words, is a very small change in some Greek texts –
 
Pylēs – (city) gate.
Poleōs – city.
 
The meaning is unchanged because by going out of the city gate one goes out of the city. With that noted, it is also seen that Luke continues to include himself in the narrative, meaning that he and all the team went together “to the riverside.” As noted, there may have been a local synagogue and this visit to the river is coming after a visit to it. However, Charles Ellicott notes the following based on a variation in some Greek texts –
 
“...where an oratory (i.e., a place of prayer) was established. The word, which was the Greek equivalent for the Hebrew ‘house of prayer’ (Matthew 21:13), is used in this sense by Josephus ... and was current among the Jews at Rome. Where they had no synagogue, and in a military station like Philippi there was not likely to be one, the Jews frequented the river-banks, which made ablutions easy, and often succeeded in getting a piece of ground assigned for that purpose outside the walls of the city.”
 
Whether this is simply a visit to a riverside or to a specific place, it was a place “where prayer was customarily made.” It is these words in the Greek that are again slightly different in some texts. Regardless of whether it was a specific place for prayer or a place to simply stop and pray, the fact that it is by a river is the main point. Of this, the Pulpit Commentary says –
 
“The river is not the Strymon, which is a day's journey distant from Philippi, but probably a small stream called the Gangas or Gangites, which is crossed by the Via Eguatia, about a mile out of Philippi. The neighborhood of water, either near a stream or on the seashore, was usually preferred by the Jews as a place for prayer, as affording facility for ablutions.”
 
It is at this place by a river, and which was set aside for prayer, that Luke says, “we sat down and spoke to the women who met there.” The Greek more literally reads, “having sat down, we were speaking to the women having gathered there.” They were gathered and then continued in their discourse for some time. Charles Ellicott provides a well-reasoned explanation for Luke’s careful detail of this situation –
 
“The fact that there were only women shows the almost entire absence of a Jewish population. Possibly, too, the decree of Claudius, expelling the Jews from Rome (Acts 18:2), was enforced, as stated above, in the colonia, which was as a part of Rome, and as Jewesses would not be likely to have settled there without their husbands or brothers, it is probable that the women whom St. Paul found assembled were, like Lydia, proselytes who desired to remain faithful to their new faith, even in the absence of any settled provision for their instruction. Women thus placed would naturally welcome the presence of strangers who, probably, wore the garb of a Rabbi, and who showed when they sat down (see Note on Acts 13:14) that they were about to preach. We note that here also the narrator speaks of himself as teaching. (See Note on Acts 16:10.)”
 
Life application: Everything recorded in the Bible is given to tell us something about what God wants us to know. Sometimes, that even includes what is not said, such as referring to women but not to men as in this verse. If there was a synagogue, there was no fruit that came from a visit to it. If there was only this place of prayer, noting only the women tells us something else. Ellicott’s analysis would make sense based on the situation in the Roman Empire at the time.
 
We can’t be dogmatic about what the Bible is silent on, but we are being told to focus on the details and consider them. This is what we should be doing as we read the Bible. Stop and ask “why” from time to time. Think about what is being said (or omitted). If you cannot think of any reason for a particular statement, then read some commentaries. There is usually a suitable answer or two that may help explain why things are recorded.
 
Keep studying! The Bible is a treasure waiting to be uncovered with every page.
 
Lord God, thank You for these delights to our minds that are found in Your word. With each verse, we have things that we can consider and then add to our ever-growing knowledge of Scripture. Help us to be faithful in our study and contemplation of this precious gift You have given to us! Amen.

Acts 16:11

Saturday, 22 April 2023
 
Therefore, sailing from Troas, we ran a straight course to Samothrace, and the next day came to Neapolis, Acts 16:11
 
The previous verse had the group of men, including Luke as evidenced by using “we” and “us,” seeking to head to Macedonia. Next, it says, “Therefore, sailing from Troas.”
 
Rather, the Greek more literally reads, “Having set sail, therefore, from Troas.” Luke is writing as if the journey had begun at a certain time from which he will continue the narrative. From this point, it next says, “we ran a straight course to Samothrace.”
 
Luke introduces a word to Scripture, euthudromeó. It will be seen here and in Acts 21:1. It comes from euthus, straight of direction, and dromos, to run a course. It is a nautical term where a ship sails before the wind. Having set out, the ship first arrived at Samothrace. This is to the northwest and would have been stopped at for the night before traveling on the next day. Of this location, Albert Barnes states –
 
“This was an island in the Aegean Sea not far from Thrace. It was populated by inhabitants from Samos and from Thrace, and hence called Samothracia. It was about 20 miles in circumference, and was an asylum for fugitives and criminals.”
 
With that first leg noted, it next says, “and the next day came to Neapolis.” The name signifies “New City.” This was a maritime city of Macedonia on the Thracian coast. It was about sixty-five miles from Samothrace and about ten miles from Philippi, it being the harbor of Philippi.
 
Life application: Without any recorded delay, the missionaries set out for Macedonia. They were ready and willing to go when called. Today, we generally have those we report to for our jobs, whether they are for secular or religious duties. We need to be prepared to do as we are asked if it is not in violation of the word of God or the set laws of the country in which we live.
 
As those under the authority of another, they are relying on us to fulfill our obligations accordingly. The missionaries were under the authority of the Lord, but we are as well. The Bible says elsewhere that we are to obey the ruling authorities of those governing us (Romans 13:1) as well as our masters (today we have employers as noted in Colossians 3:22, etc.).
 
As the word instructs us in this manner, it lays upon us the responsibility to do so. When we do, we will be working responsibly and honoring the Lord who has so instructed us through His word.
 
Heavenly Father, we have authority figures over us that we are responsible to. Help us to be obedient to Your word by being obedient to them. It isn’t always easy but help us in this so that we will be model citizens and employees as we live out our lives in Your presence. Amen.