JANUARY 26 | Genesis 27; Matthew 26; Esther 3; Acts 26

ALL FOUR OF THE PASSAGES contribute to the theme of the providence of God.
Genesis 27 is in many ways a pathetic, grubby account. Earlier Esau had despised his birthright (25:34); now Jacob swindles him out of it. In this Jacob is guided by his mother Rebekah, who thus shows favoritism among her children and disloyalty to her husband. Esau throws a tantrum and takes no responsibility for his actions at all. Indeed, he nurses his bitterness and plots the assassination of his brother. The family that constitutes the promised line is not doing very well.
Yet those who read the passage in the flow of the entire book remember that God himself had told Rebekah, before the twin brothers were born, that the older would serve the younger (25:23). Perhaps that is one of the reasons why she acted as she did: apparently she felt that God needed a little help in keeping his prediction, even immoral help. Yet behind these grubby and evil actions God is mysteriously working out his purposes to bring the promised line to the end he has determined. Certainly God could have arranged to have Jacob born first, if that was the man he wanted to carry on the line. Instead, Esau is born first, but Jacob is chosen, as if to say that the line is important, but God’s sovereign, intervening choosing is more important than mere human seniority, than mere primogeniture.
In Matthew 26, the authorities hatch a nasty plot to corrupt justice and sort out a political problem; Judas, one of Jesus’ intimates, sells his master; Jesus is in agony in Gethsemane; he is arrested and betrayed by a kiss; the Sanhedrin condemns and brutalizes its prisoner; Peter disowns Jesus. Yet who can doubt, in the flow of the book, that God remains in sovereign control to bring about the desired end? Jesus will give his life “as a ransom for many” (20:28), and all the failures, pain, and sin in this chapter issue in redemption.
The book of Esther does not even use the word God, but here too, even Haman’s gross government-sanctioned genocide is heading toward God’s salvation. And Paul (Acts 26) apparently would have been acquitted if he had not appealed to Caesar—yet that very appeal brings him in the end to declare the Gospel at the heart of the Empire.
Providence is mysterious. It must never be used to justify wrong actions or to mitigate sin: Isaac and his family are more than a little sleazy, Judas is a deceitful wretch, Haman is vile, and the Roman court trying Paul is more than a little corrupt. Yet God sovereignly rules, behind the scenes, bringing glory out of gore and honor out of shame.

Carson, D. A. (1998). For the love of God: a daily companion for discovering the riches of God’s Word. (Vol. 1, p. 52). Crossway Books.

IN ACTS 26, LUKE PROVIDES THE third account in this book of Paul’s conversion (compare Acts 9 and 22). Each has a different aim, of course. Here Paul is defending himself before the Roman Governor Porcius Festus and Herod Agrippa II of Galilee. Important highlights include the following:
(1) As in earlier defenses, Paul stresses his continuity with his past in conservative Judaism: he shares with unconverted Jews a “hope” for what God promised to their fathers and an anticipation of the final resurrection (e.g., 24:15; 26:6–7).
(2) Paul’s remarkable rhetorical question in 26:8 therefore accomplishes several things at once. He asks: “Why should any of you consider it incredible that God raises the dead?” To Jews who are in the court, the question establishes Paul’s agreement at this point with the Pharisaic strand of Jewish tradition. Implicitly, it also hints that if they have a category for God raising the dead at the end, why should it be thought so impossible that God raised Jesus from the dead in anticipation of the end? To a man like King Agrippa, well acquainted with Jewish beliefs, the question was reinforcing categories with which he was already familiar. To a man like Festus, the question aimed at lessening the skepticism of his sophisticated pagan background. To people with naturalistic outlooks today, the same question remains a challenge: dismissal of the category of resurrection stems from an earlier dismissal of the God of the Bible. Granted the God of the Bible, why is the category of resurrection so difficult?
(3) Paul addresses himself primarily to King Agrippa (26:2, 13, 19), that is, to the ruler most familiar with the Jewish heritage and the Bible. For his part, Festus acknowledges he is at sea (25:26–27); and for all that he recognizes Paul’s learning, he judges Paul’s claims so bizarre that they only demonstrate he must be insane (26:24). Had Paul addressed himself most immediately to Festus, perhaps he would have used an approach like that in Acts 17:16–31, the Mars Hill address.
(4) Paul’s direct appeal to King Agrippa (26:25–29) is openly evangelistic and wonderfully direct while remaining perfectly respectful. Paul’s “defense” is not at all defensive; his address reads more like an evangelistic offensive attack than the plea of a frightened or cowed prisoner. Yet just as his “defense” is not defensive, so this “offense” never becomes offensive.
(5) Both Festus and Agrippa perceive that, whatever they make of him, Paul has done nothing worthy of death or imprisonment (26:31). Had this taken place before the events of 25:1–12, Paul would have been released. As it is, appeals to Caesar cannot be undone, so in God’s providence Paul is transported to Rome.

Carson, D. A. (1998). For the love of God: a daily companion for discovering the riches of God’s Word. (Vol. 2, p. 52). Crossway Books.

JANUARY 25 | Genesis 26; Matthew 25; Esther 2; Acts 25

THE PARABLE OF THE sheep and the goats (Matt. 25:31–46) focuses attention on the hungry, the thirsty, the naked, the sick, and those in prison. It speaks volumes to us in a culture where the poor, the wretched, and the unfortunate can easily be ignored or swept aside to the periphery of our vision. Here Jesus, the Son of Man and the King, declares, “I tell you the truth, whatever you did for one of the least of these brothers of mine, you did for me” (25:40; cf. v. 45). Doesn’t this mean that somehow when we serve the wretched we serve Christ? Doesn’t this then become a distinguishing mark—perhaps even the distinguishing mark—of true followers of Jesus Christ?
That, at least, is how this parable is usually interpreted. At one level I am loath to challenge it, because it is always important for those who know and follow the living God to show their life in God in the realms of compassion, service, and self-abnegation. Certainly elsewhere the Bible has a great deal to say about caring for the poor.
But it is rather unlikely that that is the focus of this parable. Another ancient stream of interpretation has much more plausibility. Two elements in the text clarify matters. First, Jesus insists that what was done by the “sheep,” or not done by the “goats,” was done “for one of the least of these brothers of mine” (25:40; cf. v. 45). There is overwhelming evidence that this expression does not refer to everyone who is suffering, but to Jesus’ followers who are suffering. The emphasis is not on generic compassion (as important as that is elsewhere), but on who has shown compassion to the followers of Jesus who are hungry, thirsty, unclothed, sick, or in prison.
Second, both the sheep and the goats (25:37, 41, 44) are surprised when Jesus pronounces his verdict in terms of the way they have treated “the least of these brothers of mine.” If what Jesus is referring to was compassion of a generic sort, it is hard to see how anyone would be all that surprised. The point is that it is Jesus’ identification with these people who have (or have not) been helped that is critical—and that is a constant feature of biblical religion. For example, when Saul (Paul) persecutes Christians, he is persecuting Jesus (Acts 9:4). Real followers of Jesus will go out of their way to help other followers of Jesus, not least the weakest and most despised of them; others will have no special inclination along these lines. That is what separates sheep and goats (25:32–33).
So how do you treat other Christians, even the least of Jesus’ brothers?

Carson, D. A. (1998). For the love of God: a daily companion for discovering the riches of God’s Word. (Vol. 1, p. 51). Crossway Books.

THE CHANGE IN GOVERNOR FROM FELIX to Porcius Festus (Acts 24:27) brings no immediate improvement in Paul’s condition. Yet God remains in control, and in this chapter, Acts 25, under God’s providence Paul takes a decisive step. How was this brought about?
(1) New to the area and still relatively ignorant of its political and religious dynamics, Festus is determined to get off on the right foot. A mere three days after arriving at the regional Roman capital of Caesarea, he travels up to Jerusalem to meet the local Jewish authorities. He could have summoned them; he could have delayed his visit. But off he goes, and is promptly informed what a terrible man Paul is. The Jewish authorities see the accession of Festus as an opportunity to do away with Paul. They express their desire to have him brought to Jerusalem for trial, but in reality they plan an ambush that would ensure his demise (25:1–3). Festus replies that Paul is being held in Caesarea and insists that his interlocutors press their case there.
(2) In the next round of legal maneuverings the charges against Paul and his responses to them (25:6–8) provide Festus with no clear idea of what to do. Still trying to make a good impression on the Jewish authorities (and thus far more likely to listen to them than to a solitary man already in jail for two years), Festus asks Paul if he is willing to stand trial before the Roman court, but in Jerusalem.
(3) There is no hint that Paul is tipped off as to the planned ambush. Nevertheless, two years earlier he had been warned of a similar plot (23:16), and it would not take much to figure out that such a plot was likely being hatched again. If he agrees with Festus’s suggestion, he will be murdered; if he declines, he will appear obstreperous and arrogant. So he exercises the right of every Roman citizen in the first century: he appeals to Caesar. That was the judicial equivalent of appealing to the Supreme Court. Humanly speaking, this was a desperate move. Emperor Nero did not take kindly to frivolous suits, and he was already known to be corrupt and intoxicated by his own power.
(4) Yet by that means, as the rest of the book shows, Paul finally arrives in Rome. As Joseph was brought to Egypt’s palaces by way of slavery and prison, so Paul is brought to testify for King Jesus before the mightiest human authorities by way of prison and corrupt justice. Indeed, how did Jesus gain his place at the Father’s right hand?

Carson, D. A. (1998). For the love of God: a daily companion for discovering the riches of God’s Word. (Vol. 2, p. 51). Crossway Books.

November 12.—Morning. [Or September 22.] | “Turn you at my reproof.”

Acts 26

THEN Agrippa said unto Paul, Thou art permitted to speak for thyself. Then Paul stretched forth the hand, and answered for himself: I think myself happy, king Agrippa, because I shall answer for myself this day before thee touching all the things whereof I am accused of the Jews: Especially because I know thee to be expert in all customs and questions which are among the Jews: wherefore I beseech thee to hear me patiently.

⁴ My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews;

⁵ Which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee.

^{6, 7} And now I stand and am judged for the hope of the promise made of God unto our fathers: Unto which promise our twelve tribes, instantly serving God day and night, hope to come. For which hope’s sake, king Agrippa, I am accused of the Jews.

⁸ Why should it be thought a thing incredible with you, that God should raise the dead?

^{9, 10} I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth. Which thing I also did in Jerusalem: and many of the saints did I shut up in prison, having received authority from the chief priests; and when they were put to death, I gave my voice against them.

¹¹ And I punished them oft in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities.

¹² Whereupon as I went to Damascus with authority and commission from the chief priests,

^{13, 14} At midday, O king, I saw in the way a light from heaven, above the brightness of the sun, shining round about me and them which journeyed with me. And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me? it is hard for thee to kick against the pricks.

¹⁵ And I said, Who art thou, Lord? And he said, I am Jesus whom thou persecutest.

¹⁶ But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear, unto thee;

¹⁷ Delivering thee from the people, and from the Gentiles, unto whom now I send thee,

¹⁸ To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me.

¹⁹ Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision:

²⁰ But shewed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judæa, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance.

²¹ For these causes the Jews caught me in the temple, and went about to kill me.

^{22, 23} Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come: That Christ should suffer, and that he should be the first that should rise from the dead, and should shew light unto the people, and to the Gentiles.

²⁴ And as he thus spake for himself, Festus said with a loud voice, Paul, thou art beside thyself; much learning doth make thee mad.

²⁵ But he said, I am not mad, most noble Festus; but speak forth the words of truth and soberness.

^{26, 27} For the king knoweth of these things, before whom also I speak freely: for I am persuaded that none of these things are hidden from him; for this thing was not done in a corner. King Agrippa, believest thou the prophets? I know that thou believest.

²⁸ Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian.

²⁹ And Paul said, I would to God, that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds.

³⁰ And when he had thus spoken, the king rose up, and the governor, and Bernice, and they that sat with them:

³¹ And when they were gone aside, they talked between themselves, saying, This man doeth nothing worthy of death or of bonds.¹

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¹  Spurgeon, C. H. (1964). The Interpreter: Spurgeon’s Devotional Bible (p. 672). Baker Book House.

November 8.—Morning. [Or September 14.] | “Let us not sleep as do others.”

Acts 20:1–16

THE riot at Ephesus had been quelled by the judicious words of the recorder of the city.

¹ And after the uproar was ceased, Paul called unto him the disciples, and embraced them, and departed for to go into Macedonia.

Not as a coward did the apostle flee from conflict, but after all danger was over in Ephesus, he carried the war into other regions. See with what affection he bade farewell to the brethren; embracing them as a father does his children.

^{2, 3} And when he had gone over those parts, and had given them much exhortation, he came unto Greece, And there abode three months. And when the Jews laid wait for him, as he was about to sail into Syria, he purposed to return through Macedonia. (With unwearied energy he laboured to spread the gospel. The words of the historian are few, but we know from the epistles that each day was crowded with work for Jesus.)

^4–6 And there accompanied him into Asia Sopater of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus. These going before tarried for us at Troas. And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days; where we abode seven days. (Paul, having seen his dear Philippian brethren, came over with Luke and joined his seven companions at Troas.)

⁷ And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight. (He felt that he should never speak to them again, and, therefore, he prolonged his address.)

⁸ And there were many lights in the upper chamber, where they were gathered together.

The place thus became heated, and being very crowded, the air was heavy, and it was not easy for the hearers to keep awake.

^{9, 10} And there sat in a window a certain young man named Eutychus, being fallen into a deep sleep; and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead. And Paul went down, and fell on him, and embracing him said, Trouble not yourselves; for his life is in him. (Remember, if we go to sleep during sermon and die, there are no apostles to restore us. The word of God deserves our wakeful attention.)

^{11, 12} When he therefore was come up again, and had broken bread, and eaten, and talked a long while, even till break of day, so he departed. And they brought the young man alive, and were not a little comforted.

¹³ ¶ And we went before to ship, and sailed unto Assos, there intending to take in Paul: for so had he appointed, minding himself to go afoot. (A quiet lonely walk of twenty miles suited Paul, it would give him space for prayer and meditation, and help him to shake off some of the depression which had gathered over his mind while he waited at Philippi. Those who labour much for the Lord must have their times of retirement for self-examination, prayer, communion with God, and preparation for future efforts.)

^{14, 15} And when he met with us at Assos, we took him in, and came to Mitylene. And we sailed thence, and came the next day over against Chios; and the next day we arrived at Samos, and tarried at Trogyllium; and the next day we came to Miletus.

¹⁶ For Paul had determined to sail by Ephesus, because he would not spend the time in Asia: for he hasted, if it were possible for him, to be at Jerusalem the day of Pentecost.

By these descriptions of Paul’s activity we are taught to be active and energetic for our Lord. We can never do enough for him to whom we owe our all. What are we doing? There is a sphere for each one of us, whether old or young: are we filling it? Are we in earnest, or are we incurring the guilt of unprofitable servants?

Awake, my soul, stretch every nerve,

And press with vigour on;

A heavenly race demands thy zeal,

And an immortal crown.

’Tis God’s all-animating voice

That calls thee from on high;

’Tis his own hand presents the prize

To thine aspiring eye.

A cloud of witnesses around

Hold thee in full survey;

Forget the steps already trod,

And onward urge thy way.¹

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¹  Spurgeon, C. H. (1964). The Interpreter: Spurgeon’s Devotional Bible (p. 663). Baker Book House.

November 4.—Morning. [Or September 6.] | “Come over and help us.”

Acts 15:35–41

PAUL and Barnabas continued in Antioch teaching and preaching the word of the Lord, with many others also.

³⁶ And some days after Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do. (An active spirit will not long be at rest. Love to Jesus sets a man at work for his cause, and leads him to stir up others, as Paul did Barnabas.)

³⁷ And Barnabas determined to take with them John, whose surname was Mark.

³⁸ But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work.

He would not go out a second time with a faint-hearted deserter, and he was right. Barnabas, believing that John Mark was penitent for what he had done, and would henceforth be faithful, wished to give him another opportunity; and he was right. Now, since these two brethren had each right on his side, neither of them could yield the point without violating his honest judgment, and we do not therefore wonder that the contention grew hot. The Holy Spirit is very considerate in thus recording the difficulties which occurred even among inspired men. How can we expect always to see eye to eye, when Paul and Barnabas differed?)

^39–41 And the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus; And Paul chose Silas, and departed, being recommended by the brethren unto the grace of God. And he went through Syria and Cilicia, confirming the churches.

There was no help for it but to part. Barnabas went one way with his nephew, and Paul another with Silas. Mark turned out well, and so justified the opinion of Barnabas, but Paul could not foresee that, and is not to be condemned for acting upon the general rule that he who puts his hand to the plough and looks back has proved himself unworthy. This separation, though painful in its cause, was a most excellent thing. There was no need for two such men to be together, they were each able to lead the way alone, and by their doing so double good was accomplished.

Acts 16:1–12

THEN came he to Derbe and Lystra: and, behold, a certain disciple was there, named Timotheus, the son of a certain woman, which was a Jewess, and believed; but his father was a Greek: which was well reported of by the brethren that were at Lystra and Iconium. Him would Paul have to go forth with him; and took and circumcised him because of the Jews which were in those quarters: for they knew all that his father was a Greek. And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem. And so were the churches established in the faith, and increased in number daily.

^6–9 Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia, After they were come to Mysia, they assayed to go into Bithynia: but the Spirit suffered them not. And they passing by Mysia came down to Troas. And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us. (This is the great missionary call, and it is by night as well as by day sounding in the ears of the church of God. Once Europe thus called to Asia, now all the world is crying to us, “Come over and help us.”)

¹⁰ And after he had seen the vision, immediately we endeavoured to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them. (The change of person and the use of the words “we,” and “us,” show that Luke was now in Paul’s company. Paul and Silas, Timothy and Luke, set forth to cross over into Macedonia as soon as the heavenly communication came. All servants of Christ should be thus prompt in obedience.)

^{11, 12} Therefore loosing from Troas, we came with a straight course to Samothracia, and the next day to Neapolis; And from thence to Philippi, which is the chief city of that part of Macedonia, and a colony: and we were in that city abiding certain days. (In this manner the gospel came to our quarter of the globe. Blessed be God that ever Paul was led to cross the sea; may other lands rejoice in missionaries of the cross who shall visit them from us.)¹

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¹  Spurgeon, C. H. (1964). The Interpreter: Spurgeon’s Devotional Bible (p. 655). Baker Book House.

November 3.—Morning. [Or September 4.] | “Thanks be unto God, who always causeth us to triumph in Christ.”

Acts 14:8–27

AND there sat a certain man at Lystra, impotent in his feet, being a cripple from his mother’s womb, who never had walked:

This represents the impotency of all men in spiritual things till the grace of God puts strength into them. When we were yet without strength Christ died for the ungodly.

^9–11 The same heard Paul speak: who stedfastly beholding him, and perceiving that he had faith to be healed, Said with a loud voice, Stand upright on thy feet. And he leaped and walked. And when the people saw what Paul had done, they lifted up their voices, saying in the speech of Lycaonia, The gods are come down to us in the likeness of men. (Even now-a-days foolish persons will speak of a new minister as if he were a god, and in a short time will turn round and oppose him.)

^12–17 And they called Barnabas, Jupiter; and Paul, Mercurius, because he was the chief speaker. Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the gates, and would have done sacrifice with the people. Which when the apostles, Barnabas and Paul, heard of, they rent their clothes (We do not find that they rent their clothes when the people talked of stoning them, but when they spake of worshipping them, they could not bear it; being more concerned for God’s honour than their own), and ran in among the people crying out, And saying, Sirs, why do ye these things? We also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein: Who in times past suffered all nations to walk in their own ways. Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness.

¹⁸ And with these sayings scarce restrained they the people, that they had not done sacrifice unto them.

¹⁹ And there came thither certain Jews from Antioch and Iconium, who persuaded the people, and having stoned Paul, drew him out of the city, supposing he had been dead.

This is popularity—a god yesterday, and a criminal to-day; garlands first, stones afterwards. How fickle is man!

^20–22 (Paul was left for dead.) Howbeit, as the disciples stood round about him, he rose up, and came into the city (Paul was a true hero, the garlands did not ensnare him, nor the stones defeat him; he had young converts to cheer, and at all hazards he entered the city again): and the next day he departed with Barnabas to Derbe. And when they had preached the gospel to that city, and had taught many, they returned again to Lystra, and to Iconium, and Antioch, Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God. (The apostles had themselves endured much tribulation, and they very candidly assured the converts that they must expect the same. If we reckon upon a smooth path to heaven we deceive ourselves.)

²³ And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed. (Churches must have pastors; those assemblies which have no ministers are not according to the apostles’ order.)

²⁴ And after they had passed throughout Pisidia, they came to Pamphylia.

²⁵ And when they had preached the word in Perga, they went down into Attalia:

^{26, 27} And thence sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled. And when they were come, and had gathered the church together, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles.

The returned missionaries held one of the first missionary meetings. Their speeches consisted of the details of God’s work through them, and made the saints in Antioch exceedingly glad.

As a family, do we help missions as we ought? The heathens are perishing, are we clear of their blood?

The heathen perish: day by day

Thousands on thousands pass away;

O Christians, to their rescue fly;

Preach Jesus to them ere they die.¹

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¹  Spurgeon, C. H. (1964). The Interpreter: Spurgeon’s Devotional Bible (p. 653). Baker Book House.

November 1.—Morning. [Or August 31.] | “Through Him we both have access by one Spirit unto the Father.”

PETER had baptized the Gentile household of Cornelius, and so novel an action could not pass unnoticed: the report soon reached the apostles at Jerusalem, and Peter was called upon to explain; he did so, and all were satisfied, and rejoiced in what the Lord had done.

Acts 11:1–4; 18–30

^1–3 And the apostles and brethren that were in Judæa heard that the Gentiles had also received the word of God. And when Peter was come up to Jerusalem, they that were of the circumcision contended with him, Saying, Thou wentest in to men uncircumcised, and didst eat with them. (It would seem that a number of Jewish Christians attached an undue importance to circumcision, and made a kind of party in the church. The Holy Spirit does not conceal the faults and mistakes of good men; no histories and biographies are so impartial as those written by inspiration. Peter was no pope, for the common disciples called him to account; but he did not become angry, or claim to be infallible.)

⁴ But Peter rehearsed the matter from the beginning, and expounded it by order unto them.

See here a beautiful example of humility and patience. Peter had been directed by the Lord in what he did, and the act itself was most commendable, yet he rose and defended his conduct without anger, in a calm, loving manner, and not only exonerated himself, but won over those who had differed from him. So that we read—

¹⁸ When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life. (Would to God that all differences would end so sweetly. Probably they would, if all who are accused would defend themselves in as kindly a spirit as Peter did.)

^{19, 20} Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only. And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus.

²¹ And the hand of the Lord was with them: and a great number believed, and turned unto the Lord. (Getting into a new field they reaped large harvests. What a time it needed to teach these good men that Gentiles might be saved, and yet their Lord had told them expressly to preach the gospel to every creature.)

^22–24 ¶ Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch. Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord. For he was a good man, and full of the Holy Ghost and of faith: and much people was added unto the Lord. (This made him rejoice in the good which others had received, and also made him a fit medium for conveying good to many.)

²⁵ Then departed Barnabas to Tarsus, for to seek Saul:

²⁶ And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch.

They were named not after the word Jesus, for we cannot be joint saviours with him, but after Christ, the Anointed, for we also are anointed with the Holy Spirit.

^{27, 28} And in these days came prophets from Jerusalem unto Antioch. And there stood up one of them named Agabus, and signified by the spirit that there should be great dearth throughout all the world: which came to pass in the days of Claudius Cæsar.

^{29, 30} Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judæa: Which also they did, and sent it to the elders by the hands of Barnabas and Saul. (They not only wore the Christian name, but performed Christian actions: this act of true fellowship is one of the most beautiful things recorded in the Acts. The Jerusalem church sent a great teacher to Antioch, and the Antioch church, in return, showed its love by supplying the needs of their Judæan brethren. A munificent collection for a country suffering from famine would not astonish us now; but from men newly converted, while Christian love was yet a novelty, it was truly admirable. Let us be always ready to succour the Lord’s poor.)¹

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¹  Spurgeon, C. H. (1964). The Interpreter: Spurgeon’s Devotional Bible (p. 649). Baker Book House.

October 31.—Morning. [Or August 29.] | “What God hath cleansed, that call not thou common.”

WE have now to read a chapter peculiarly interesting to us Gentiles, because it shows how the middle wall of partition between Jews and Gentiles, which our Lord broke down by his death, was in due time practically removed by the calling of a Gentile household to the faith of Jesus. Before this time only Jews, proselytes, and Samaritans, all branches of the older family, had been converted, but now a Roman captain and his house were to be saved.

Acts 10:1–23

^{1, 2} There was a certain man in Cæsarea called Cornelius, a centurion of the band called the Italian band, A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway.

³ He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and saying unto him, Cornelius.

⁴ And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God. (Yet something more was wanted, and he must send for one who would tell him of Jesus, the Saviour.)

^{5, 6} And now send men to Joppa, and call for one Simon, whose surname is Peter: he lodgeth with one Simon a tanner, whose house is by the sea side: he shall tell thee what thou oughtest to do.

^{7, 8} And when the angel which spake unto Cornelius was departed, he called two of his household servants, and a devout soldier of them that waited on him continually; And when he had declared all these things unto them, he sent them to Joppa. (The tanner’s trade was greatly despised, but this did not prejudice the centurion. Better to learn the way of God from one who lodged with a poor tanner than remain in ignorance. Meanwhile God was preparing Peter to comply with the centurion’s request.)

^9–13 On the morrow, as they went on their journey, and drew nigh unto the city, Peter went up upon the housetop to pray about the sixth hour: And he became very hungry, and would have eaten: but while they made ready, he fell into a trance, And saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth: Wherein were all manner of four-footed beasts of the earth, and wild beasts, and creeping things, and fowls of the air. And there came a voice to him, Rise, Peter; kill, and eat.

¹⁴ But Peter said, Not so, Lord; for I have never eaten anything that is common or unclean.

The same Peter who formerly would not permit his Lord to wash the feet of his sinful servant now doubts whether that can be cleansed which, by the Jewish law, was unclean. How the old self comes up, even in the regenerated.

^{15, 16} And the voice spake unto him again the second time, What God hath cleansed, that call not thou common. This was done thrice: and the vessel was received up again into heaven.

Do not wonder if you have to teach children many times the same thing, for even an apostle needed to have his lesson repeated three times.

^{17, 18} Now while Peter doubted in himself what this vision which he had seen should mean, behold, the men which were sent from Cornelius had made enquiry for Simon’s house, and stood before the gate, And called, and asked whether Simon, which was surnamed Peter, were lodged there. (See the hand of Providence. How well-timed were the vision and the arrival of the messengers!)

^{19, 20} While Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee. Arise therefore, and get thee down, and go with them, doubting nothing: for I have sent them.

²¹ Then Peter went down to the men which were sent unto him from Cornelius; and said, Behold, I am he whom ye seek: what is the cause wherefore ye are come?

²² And they said, Cornelius the centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by an holy angel to send for thee into his house, and to hear words of thee.

These servants spoke well of their master, and that fact speaks well for them. God will surely bless those families in which the heads of the house and the servants love one another because they all love the Lord.

²³ Then called he them in, and lodged them.

Humble as the lodging was, he offered it to them, and they accepted it. Christians should be hospitable even if they are poor.¹

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¹  Spurgeon, C. H. (1964). The Interpreter: Spurgeon’s Devotional Bible (p. 647). Baker Book House.

October 29.—Morning. [Or August 25.] | “They that were scattered abroad went everywhere preaching the Word.”

Acts 8:1–24

AND Saul was consenting unto his death. (He took pleasure in the execution of Stephen, being zealously resolute to put down the church.) And at that time there was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judæa and Samaria, except the apostles.

² And devout men carried Stephen to his burial, and made great lamentation over him.

It is not wrong to lament the death of holy men, for they are a great loss to the community.

³ As for Saul, he made havock of the church, entering into every house, and haling men and women committed them to prison.

⁴ Therefore they that were scattered abroad went everywhere preaching the word. (Driven yet further afield, they carried the gospel into other lands. The winds of persecution fan the fire of faith in the church, and carry the sparks of truth to a distance. The Devil destroys his own kingdom, while he thinks he is crushing the rising empire of Christ.)

⁵ Then Philip went down to the city of Samaria, and preached Christ unto them.

Stephen is gone, but Philip comes forward; the church will not fail for want of men to bear her standard.

^6–8 And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed. And there was great joy in that city. (Joy in forgiven sin, joy in healing mercy, joy in God’s gracious presence. See how Christians, though persecuted themselves, make others glad.)

^9–11 But there was a certain man, called Simon, which beforetime in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one: To whom they all gave heed, from the least to the greatest, saying, This man is the great power of God. And to him they had regard, because that of long time he had bewitched them with sorceries.

¹² But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women.

¹³ Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done. (But he did not savingly believe, as is clear from his conduct. He was baffled by Philip, and therefore believed his doctrine to be true, made a profession of faith and entered the church, and might have done immense mischief had he not been detected by his own greed. The church of God has many foes: Saul vexes her without, and Simon within.)

^14–17 Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: Who, when they were come down, prayed for them, that they might receive the Holy Ghost: (For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.) Then laid they their hands on them, and they received the Holy Ghost.

^{18, 19} And when Simon saw that through laying on of the apostles’ hands the Holy Ghost was given, he offered them money, Saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost. (Hence the purchase of office in the church is called Simony. Wretched distinction, to furnish a name for a new sin.)

^20–22 But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God. Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee.

²³ For I perceive that thou art in the gall of bitterness, and in the bond of iniquity.

²⁴ Then answered Simon, and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me. (He did not say, “Pray that I may be forgiven,” his heart only throbbed with carnal desires for power, or slavish fears of judgment. All around him the divine light was spreading, but he remained blinded by sordid feelings. The Lord grant us to rise far above everything mercenary in religion.)¹

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¹  Spurgeon, C. H. (1964). The Interpreter: Spurgeon’s Devotional Bible (p. 642). Baker Book House.

October 28.—Morning. [Or August 23.] | “We ought to obey God rather than men.”

Acts 5:17–36; 38–42

THEN the high priest rose up, and all they that were with him, (which is the sect of the Sadducees,) and were filled with indignation, And laid their hands on the apostles, and put them in the common prison. (The Sadducees were the Broad Churchmen of their day, yet their liberal views did not prevent their persecuting the lovers of the truth. Men of no religion are frequently the greatest bigots in the world.)

^{19, 20} But the angel of the Lord by night opened the prison doors, and brought them forth, and said, Go, stand and speak in the temple to the people all the words of this life.

²¹ And when they heard that, they entered into the temple early in the morning, and taught. But the high priest came, and they that were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought.

^{22, 23} But when the officers came, and found them not in the prison, they returned, and told, Saying, The prison truly found we shut with all safety, and the keepers standing without before the doors: but when we had opened, we found no man within.

²⁴ Now when the high priest and the captain of the temple and the chief priests heard these things, they doubted of them whereunto this would grow. (Staggered but not converted, they went madly on with their persecution. Truly, when a sinner is set on mischief nothing will stop him but the grace of God.)

²⁵ Then came one and told them, saying, Behold, the men whom ye put in prison are standing in the temple, and teaching the people.

^26–28 Then went the captain with the officers, and brought them without violence: for they feared the people, lest they should have been stoned. And when they had brought them, they set them before the council: and the high priest asked them, Saying, Did not we straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man’s blood upon us. (As in Æsop’s fable, the sheep of Jesus are charged by the wolf with troubling the water.)

^{29, 30} ¶ Then Peter and the other apostles answered and said, We ought to obey God rather than men. The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. (Peter does not flinch; he lays the great crime of Jesus’ death at their door.)

^{31, 32} Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins. And we are his witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey him.

³³ ¶ When they heard that, they were cut to the heart, and took counsel to slay them.

^34–36 Then stood there up one in the council, a Pharisee, named Gamaliel, a doctor of the law, had in reputation among all the people, and commanded to put the apostles forth a little space; And said unto them, Ye men of Israel, take heed to yourselves what ye intend to do as touching these men. For before these days rose up Theudas, boasting himself to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were scattered, and brought to nought.

^{38, 39} And now I say unto you, Refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nought: But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God.

Bad but prudent men have frequently, for policy’s sake, advocated toleration, and so have been in the hands of God the means of delivering his people from persecution. We should admire the great Head of the church who can find a protector for her, even in the enemy’s camp.

⁴⁰ And to him they agreed: and when they had called the apostles, and beaten them, they commanded that they should not speak in the name of Jesus, and let them go.

^{41, 42} And they departed from the presence of the council, rejoicing that they were counted worthy to surfer shame for his name. And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ. (Those who had been scourged rejoiced, but their enemies went home envious and wretched. We ought to rejoice if we bear reproach for Christ; and we should persevere in serving the Lord, however furiously we may be opposed.)¹

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¹  Spurgeon, C. H. (1964). The Interpreter: Spurgeon’s Devotional Bible (p. 640). Baker Book House.

October 25.—Morning. [Or August 17.] | “I will pour out of my Spirit upon all flesh.”

Acts 2:1–21

AND when the day of Pentecost was fully come, they were all with one accord in one place. (Ancient Israel celebrated at Pentecost the feast of harvest: behold, here by the outpouring of the Spirit three thousand souls are to be in one day gathered into the granary of the Lord. Observe how unity and prayerfulness prevailed when the blessing of God descended upon the church.)

² And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting.

This appealed to their hearing, and was a fit accompaniment of the sacred breath of the Spirit.

³ And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. (The fire appealed to their sight. It is an instructive emblem of the spiritual energy of the Holy Ghost. A tongue set on fire of hell is Satan’s choice weapon; but tongues inflamed from above are the special instruments of grace.)

⁴ And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.

^5–8 And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilæans? And how hear we every man in our own tongue, wherein we were born?

^9–11 Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judæa, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God.

^{12, 13} And they were all amazed, and were in doubt, saying one to another, What meaneth this? Others mocking said, These men are full of new wine. (Men are sure to be divided in opinion upon the best and divinest things. Some wonder ignorantly, others ridicule maliciously, and a few adore reverently.)

^{14, 15} ¶ But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judæa, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: For these are not drunken, as ye suppose, seeing it is but the third hour of the day. (Again we notice the mildness of Peter, he does not grow indignant at the charge of drunkenness, but answers it with the gentlest argument. His discourse which follows is most of it quoted from the Old Testament. Christ’s scholars never become wiser than the Bible; the Spirit is given, not to supersede the Scriptures, but to enable us to understand and use them.)

^16–20 But this is that which was spoken by the prophet Joel; And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy: And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke: The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come:

These signs of wrath began to show themselves when Israel slew its King upon the cross; then the sun was turned into darkness. Yet more powerfully did they occur at the destruction of Jerusalem: blood, fire, and vapour of smoke filled the whole city. The year of the redeemed is also the day of vengeance of our God.

²¹ And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.

This portion from Joel is read in the service of the Karaite Jews on the day of Pentecost, and it is extremely probable that it was the lesson for the day in Peter’s time; he was therefore doubly wise in making it his text.

The last verse is so encouraging that we will read it again: And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved. Is any one of us now seeking the Lord? Let him find comfort in this gracious assurance, for no soul ever perished calling upon the name of the Lord.¹

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¹  Spurgeon, C. H. (1964). The Interpreter: Spurgeon’s Devotional Bible (p. 633). Baker Book House.

October 19 | Praying for the Lost

Scripture reading: Acts 24:10–27

Key verse: Acts 24:25

Now as he reasoned about righteousness, self-control, and the judgment to come, Felix was afraid and answered, “Go away for now; when I have a convenient time I will call for you.”

In Acts 24, Paul stood before Felix with a clear conscience. He had professed the gospel message without violating the moral and judicial laws of his day. Yet he was arrested and accused of stirring up dissension and being “a ringleader of the sect of the Nazarenes” (v. 5). Knowing Paul’s citizenship rights, the governor had little recourse except to be lenient in his judgment of the apostle.

God is creative in His approach to mankind’s need for salvation. Paul did not compromise his convictions; he preached the gospel of Christ openly in the temple and later under house arrest to the guards who were chained to his side. Sensitivity to the leading of the Holy Spirit achieves far more in the area of witnessing than we ever could accomplish in our own strength.

As a result of Paul’s obedience to Christ and then to the authorities over him, Felix began visiting Paul and inquiring about the Way (terminology used by early Christians to describe their life in Christ). Although it appears that Felix never accepted Jesus as his Savior, he was given a divine opportunity to do so through the testimony of the apostle Paul. What a privilege it is to witness to and pray for our government officials. Even though they have tremendous authority, they are not above God in their decisions; they need your prayers.

Father, I thank You for the opportunity to witness to and pray for government officials.¹

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¹  Stanley, C. F. (2002). Seeking His face (p. 306). Thomas Nelson Publishers.

September 30: Key Players and Main Narratives

Malachi 2:10–4:6; Acts 28:1–31; Job 31:23–40

The book of Acts ends on a somewhat unsatisfying note. After all that Paul has been through—imprisonment, trial, shipwreck—we expect a showdown with Caesar or mass conversions of the Jews. Instead, the plot seems to sputter out.

Paul arrives in Rome and appeals to the Jews living there. He quotes Isaiah to the Jewish leaders: “You will keep on hearing, and will never understand, and you will keep on seeing and will never perceive” (Acts 28:26). When they fail to respond, Paul determines to reach out to the Gentiles. “They also will listen” (Acts 28:28) and will respond differently.

The poignant end of this book leaves Paul “proclaiming the kingdom of God and teaching the things concerning the Lord Jesus Christ with all boldness, without hindrance” (Acts 28:31). Facing either rejection or reception, he continues proclaiming the good news to both Jew and Gentile.

Paul is a key player in the Church that is being gathered by Jesus Christ, but the drama cannot end with Paul. Jesus is the main character in the story of humanity’s redemption. The book of Acts leaves the ending open so that we can pick it up and carry it forward. The work of Jesus, through His Church, continues to the present day, and Jesus is using both you and me in His grand narrative.

How do you see your life as a story that honors God as the key player?

Rebecca Van Noord¹

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¹  Barry, J. D., & Kruyswijk, R. (2012). Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan. Lexham Press.

September 28: Turning the Tables

Zechariah 12:1–14:21; Acts 26:1–32; Job 31:1–8

When Paul presents the gospel before King Agrippa, we expect him to be defensive. But Paul is ready to shift the spotlight. He offers a surprisingly simple explanation of recent events and a testimony of his faith, and then he describes how the resurrection of Jesus changes everything. He deftly turns the tables and gives the king the opportunity to believe.

Paul describes the gospel as something that was intended all along—it is nothing new: “Therefore I have experienced help from God until this day, and I stand here testifying to both small and great saying nothing except what both the prophets and Moses have said were going to happen, that the Christ was to suffer and that as the first of the resurrection from the dead, he was going to proclaim light both to the people and to the Gentiles” (Acts 26:23).

Paul respectfully tells Agrippa that his testimony should come as no great surprise. Agrippa knows of the Jewish faith, and he has heard about recent events. Now Paul challenges him by presenting him with the only possible explanation—Jesus, the first of the resurrection of the dead, for whose sake Paul is now imprisoned. This faith is consistent with the Jewish belief in God. Now it is not reserved for the Jews, but also available to the Gentiles.

Paul’s words put everyone else in the spotlight. He earns responses from the Roman leaders—a rebuke from Festus (Acts 26:24) and a question from Agrippa: “In a short time are you persuading me to become a Christian?” Paul responds with faith: “I pray to God, whether in a short time or in a long time, not only you but also all those who are listening to me today may become such people as I also am, except for these bonds!” (Acts 26:29).

His constant witness and his trust in God’s power to turn people’s hearts to Himself give Paul confidence and assurance that his words will bring about a response (Acts 26:18). If a man facing trial can present the gospel so respectfully, when he is most defensive and vulnerable, why can’t we? We should have such courage.

How are you looking for opportunities to witness to others about the hope that is in you?

Rebecca Van Noord¹

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¹  Barry, J. D., & Kruyswijk, R. (2012). Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan. Lexham Press.