Author: Charlie Garrett

Cam in front of Battle of Cedar Creek (Oct 19, 1864) war painting. Vermont State Capitol.

Sunday, 15 January 2023

“Therefore He also says in another Psalm:
‘You will not allow Your Holy One to see corruption.’ Acts 13:35

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

Paul is quoting Scripture to the synagogue in Antioch of Pisidia. He just said to them that God raised Jesus from the dead, no more to see corruption. This was considered certain because, as he cited from Scripture, it says, “I will give you the sure mercies of David.” With that, he now continues with another citation of Scripture, introducing his thought with, “Therefore He also says in another Psalm.”

The word translated as “Therefore” signifies “on this account” or “because.” In other words, because the Lord promised the Messiah that He would receive the sure mercies of David, there must be a natural result of that, even if He was to first be crucified. And so,  to firmly establish this, he repeats the thought concerning what will transpire after His crucifixion, saying, ‘You will not allow Your Holy One to see corruption.”

Though the meaning is the same, the Greek literally reads, “You will not give Your Holy One to see corruption.” This is a citation from Psalm 16 –

“I have set the Lord always before me;
Because He is at my right hand I shall not be moved.
Therefore my heart is glad, and my glory rejoices;
My flesh also will rest in hope.
¹⁰ For You will not leave my soul in Sheol,
Nor will You allow Your Holy One to see corruption.
¹¹ You will show me the path of life;
In Your presence is fullness of joy;
At Your right hand are pleasures forevermore.” Psalm 16:8-11

Paul cites a portion of the same words that Peter cited in Acts 2. After that, Peter more fully explained those words. The same will be true with Paul in the verses to come. They both clearly explain how what they cited is relevant to the surrounding argument.

Life application: If you go back and read the comparable verses in Acts 2 and the words now in Acts 13, you will also notice, as stated above, that both Peter and Paul do not merely cite Scripture and expect those who hear it to know what they are saying, but they fully explain what they have cited.

Some verses seem obvious in their meaning, and some have become so cliché through use that we think of them as actually applying to our circumstances at any given time. However, this is problematic because the surrounding context of what is said in those verses has nothing to do with what is the supposed intent when they are cited to us. Thus, a pretext is the result.

We must be very careful when citing Scripture to ensure the context is applicable, or that we can fully explain why what is cited logically pertains to our surrounding discourse. If we cannot do this, then our citing of those words is inappropriate.

As a simple example of this, consider 1 Corinthians 2:9 –

“But as it is written:
‘Eye has not seen, nor ear heard,
Nor have entered into the heart of man
The things which God has prepared for those who love Him.’”

It is as common as beans in a taco to cite this when talking about our future state in heaven. And yet, by going back and reading the surrounding context, we find that these words have nothing to do with that. Rather, they deal with the wisdom of God being displayed in the gospel of Jesus Christ.

Nobody could have conceived what God would do in Christ’s coming, nor could they have conceived of the glory that it conferred upon us because of what He has done. Be sure that context is maintained at all times. In so doing, you will be in the sweet spot concerning what you are saying.

Lord God, help us to be responsible in our citing of Scripture so that those around us will have a right understanding of what is being communicated by You. May we never coopt verses that sound appealing to then make unfounded claims from Your word. This can edify no one. So, help us to be careful in dealing with Your precious and sacred word. Amen.

The heritage of. Vermonters. Vermont State Capitol.

Saturday, 14 January 2023

“And that He raised Him from the dead, no more to return to corruption, He has spoken thus:
‘I will give you the sure mercies of David.’” Acts 13:34

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

In the previous verse, Paul cited the second psalm concerning God’s declaration that the Messiah is the begotten Son of God. With that remembered, he now continues with, “And that He raised Him from the dead.”

The words introduce another proof that Scripture anticipated and foretold the resurrection of the Messiah. In this, one must remember that to be resurrected, a person must first have been dead. Considering that, there must have been a reason for Christ’s death.

Paul has already said that the people and the rulers rejected Jesus and that they asked Pilate to put Him to death. He will later note that Christ died for forgiveness of sins. Thus, there are both the deeds of man as well as the foreknowledge and providence of God tied up in the crucifixion of Jesus. Concerning the resurrection from the dead, Paul continues by saying, “no more to return to corruption.”

In these words, Paul uses the same term that was introduced by Peter in Acts 2:27, diaphthora. It was seen again in Acts 2:31. Now it will only be seen four more times, all in Acts 13. It signifies thorough corruption and decay. Paul says that because Jesus has resurrected, He will never again see the prospect of this type of corruption. But more, Albert Barnes correctly states the matter, saying –

“…the body of Christ never in this sense saw corruption. The word is therefore used to denote ‘death, or the grave, the cause and place of corruption.’ The word is thus used in the Septuagint. It means here simply that he should not die again.”

Hence, the point of Paul’s words is to say that Christ went to the place of corruption, even though He did not corrupt while there. And, further, he will never go to that place of corruption again. The victory over the grave is total. Next, Paul says, “He has spoken thus.”

Paul will cite Isaiah 55:3, and yet he says “He has spoken” while referring to God. Thus, it is a proclamation concerning the divine inspiration of the writings of the prophet. God was speaking through him concerning the coming Christ, saying, “I will give you the sure mercies of David.”

This is an almost exact citation from the Greek translation of Isaiah, and it more literally says, “I will give to you the holy of David, the sure.” The meaning must be inferred. Thus “the holy [blessings] of David, the sure [blessings].”

Those things that were promised to David speak of eternal kingship and rule. For example, the Lord said to David directly –

“And your house and your kingdom shall be established forever before you. Your throne shall be established forever.” 2 Samuel 7:16

The psalmist likewise repeated this sentiment, and it is what Isaiah was referring to –

“I have made a covenant with My chosen,
I have sworn to My servant David:
⁴ ‘Your seed I will establish forever,
And build up your throne to all generations.’ Selah.” Psalm 89:3, 4

The promises to David are repeated elsewhere, such as in Psalm 132:11, 12. These verses presuppose a resurrection because elsewhere Scripture refers to the sacrificial death of the Messiah. If the Messiah died, and yet the sure mercies of David belong to the Messiah, then the resurrection is implied in them. Paul’s words to the synagogue are direct, logical, and are irrefutable when taken in the greater context of Scripture.

Life application: In the commentary above, it was noted that there are both the deeds of man as well as the foreknowledge and providence of God tied up in the crucifixion of Jesus. Despite this, it does not mean that God actively caused the people of Israel to reject Jesus or crucify Him.

God’s plan included both, but that was because God already knew the outcome of what would be done by the people. Therefore, Israel cannot say, “By rejecting and crucifying Jesus, we were fulfilling God’s plan and thus are without guilt.” Rather, if they were honest in their words, they would say, “By rejecting and crucifying Jesus, we acted exactly as the Lord knew we would. We are guilty and our actions testify against us.”

God’s foreknowledge does not in any way negate our responsibility to act or not act on a matter in a proper manner. This is true with salvation, it is true with not shooting Adolph Hitler, even if we knew he would grow up to be a bad person, and so on. We must act as people who are responsible for our actions at all times.

Understanding this, the Calvinistic concept of not having free will to choose Jesus and then call on Him to be saved is shown to be both irresponsible and utterly ridiculous. We must act, we are responsible to act, and God is not going to “regenerate” us to act to believe the gospel message. Despite being corrupt, depraved beings, we can still see the good in what God has done, desire that avenue by accepting Jesus, and then be given the seal of that act when we believe.

We are responsible for hearing the word and for accepting it. So, believe the good news! Accept what God has done and be saved. Jesus rose! His rule is everlasting, and He is mighty to save. Yes, call on Jesus today.

Lord God, You already know everything we will ever do. And yet, Your word says that You save us upon belief in what Jesus has done. There is a lot of baggage that people have heaped upon their salvation over the past millennia. And yet, You have saved them, knowing what they would do after You saved them. This demonstrates the amazing greatness of Your salvation. Thank You for the cleansing flood of forgiveness that covers all such things. Yes, thank You, O God, for Jesus. Amen.

Quote about Vermont. Vermont State Capitol.

Friday, 13 January 2023

“God has fulfilled this for us their children, in that He has raised up Jesus. As it is also written in the second Psalm:
‘You are My Son,
Today I have begotten You.’ Acts 13:33

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

Paul just proclaimed to those at the synagogue, “And we declare to you glad tidings.” He then went on to say, “that promise which was made to the fathers.” With that, he now explains his words, saying, “God has fulfilled this.”

The word he uses is found only here in Scripture, ekpléroó. It means more than just fulfilled, but that it is completely fulfilled in every detail. In other words, God made promises that were to be realized in the coming of the Messiah. In the sending of Jesus, they are not just fulfilled here or there, but entirely. He is the fulfillment of every messianic expectation that God had laid before His people. Understanding this, Paul continues with, “for us their children.”

The Greek is very precise and emphatic. It reads, “to the children of them, to us.” Some manuscripts say, “to our children.” As such, it seems that one of the scribes attempted to align Paul’s words with those of Peter when he spoke to those in Jerusalem –

“For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call.”

Of this change, Cambridge rightly says, “…this weakens the language greatly, for what the audience whom St Paul addressed would desire was a fulfilment for themselves. Their children would inherit what they received, but a promise to be fulfilled to their children would not move them so much as one of which they were to be sharers themselves.”

The focus is on the fulfillment of the promises by Jesus and that it is now available to be appropriated by the people of Israel. This is confirmed in Paul’s next words, saying, “in that He has raised up Jesus.” The KJV adds in the word “again” in this clause, saying, “in that he hath raised up Jesus again.”

The reason they appear to have done this is probably that it puts the focus on the resurrection rather than the incarnation. In other words, Jesus was “raised up” by God at the incarnation. He was then “raised up” by God again at the resurrection. However, by not italicizing the word “again,” the KJV translators have illegally added to Scripture a presupposition, even if that presupposition may be correct. The translation is therefore not acceptable.

With that noted, Paul will next go to the Hebrew Scriptures to demonstrate that what he is saying is something that was anticipated in the coming of Jesus. The messianic expectations are fulfilled in His resurrection.

Concerning that thought, Albert Barnes rightly states, “He does not say that every part of the promise had reference to his resurrection; but his being raised up completed or perfected the fulfillment of the promises which had been made respecting him.” That is validated next in Paul’s citation from Scripture. To introduce the thought, he starts off by saying, “As it is also written in the second Psalm.”

Here, some manuscripts simply say, “in the first Psalm.” Cambridge explains the variation, saying, “What we now call the first psalm was formerly regarded as an introduction to the whole and not counted in the numbering. The quotation which follows is, according to the present order of the Psalms, taken from Psalm 2:7.”

Either way, the ordering of the psalms as they are now laid out goes back to an undetermined time in antiquity. It has remained in that state since. The actual quotation of Paul says, “You are My Son.”

Paul indicates that the Father/Son relationship referred to in the psalm is a messianic expectation. Someone may attempt to deny that, but the other words of the psalm confirm that it is so. In Acts 4, Peter cites the psalm while speaking to the people of Israel, clearly presenting it as a messianic psalm. And more, it was understood that way by the people when Peter cited it. Therefore, it was to be taken as an axiom that Paul’s citing of these words was messianic as well. With that, he continues with, “Today I have begotten You.”

Albert Barnes poignantly notes concerning these words –

“It is evident that Paul uses the expression here as implying that the Lord Jesus is called the Son of God because he raised him up from the dead, and that he means to imply that it was for this reason that he is so called. This interpretation of an inspired apostle fixes the meaning of this passage in the psalm, and proves that it is not there used with reference to the doctrine of eternal generation, or to his incarnation, but that he is called his Son because he was raised from the dead.”

He may be correct in this, although the words “raised up” in this verse may speak of the entire earthly life of Jesus from incarnation through resurrection. That will be explored further in Acts 13:37.

Despite that, and even if Barnes is correct, this does not negate the Sonship of Jesus as defined through either eternal generation or the incarnation. It is simply a point of Sonship that is derived from the resurrection. Paul states this elsewhere as well –

“Paul, a bondservant of Jesus Christ, called to be an apostle, separated to the gospel of God ² which He promised before through His prophets in the Holy Scriptures, ³ concerning His Son Jesus Christ our Lord, who was born of the seed of David according to the flesh, ⁴ and declared to be the Son of God with power according to the Spirit of holiness, by the resurrection from the dead.” Romans 1:1-4

When the Lord spoke out the Psalm, He declared “Today.” It is an affirmation that the event was proclaimed and thus it was so. Christ Jesus is the Son of God, but the affirmation points to resurrection which confirms that it is so. He is the Son within the Trinity. He is the Son through the incarnation.

The resurrection proves that these things are so because only the Lord (Yehovah) could accomplish those things necessary to fulfill the Law of Moses. And more, only the Lord Jesus was first born without sin, meaning that God is His Father and that He is the God/Man. Though these things were already true, the resurrection proves that they are so. No other man could resurrect as He did. As Peter said in Acts 2 –

“Men of Israel, hear these words: Jesus of Nazareth, a Man attested by God to you by miracles, wonders, and signs which God did through Him in your midst, as you yourselves also know— ²³ Him, being delivered by the determined purpose and foreknowledge of God, you have taken by lawless hands, have crucified, and put to death; ²⁴ whom God raised up, having loosed the pains of death, because it was not possible that He should be held by it.” Acts 2:22-24

It is not possible that a man bearing sin could resurrect. Likewise, it was not possible that a sinless Man could be held by death. This is what Paul is now conveying to the people in the synagogue.

As a point of theology, for those who are in Christ, the sin debt has been paid. We are now deemed sinless before God. As such, it is not possible that death can hold Christ’s redeemed.

Life application: Regardless of the intent of the KJV translators concerning the addition of the word “again” as noted above, it is not their place to do this without noting that it is an added word. Their failure to italicize that word after adding it into Scripture has changed the word of God. If they felt there needed to be clarity, that is what italicizing additions is for.

Further, that is the purpose of Bible commentaries. They are given to explain what is going on in Scripture, clarify difficult passages, etc. Translators are not given this right unless they clearly identify words they have added to Scripture. Without doing this, their presuppositions replace the word of God as it has been given.

This is something the Jehovah’s Witnesses have done in verses, such as Colossians 1:16, in their failed New World Translation. It is inappropriate, and it is the mark of a poor translation. In this case, the King James Version has perfectly failed to give a suitable rendering of the Greek. But this is not unique to that translation. It is often sloppy, inconsistent, contradictory, and just plain wrong.

Be careful to read many translations as you study the Bible. It is fine to read the Bible and enjoy the poetic nature of what is written. And this is often the case with an archaic translation like the KJV because it is soft on the ears. But that does not mean the theology to be derived from the translation is correct. So be on guard and diligently study the word.

A small error like the one noted above will not lead you down a false path, but it is nonetheless an illicit addition. If you read the KJV, be sure to annotate this in the margin. And be sure to read other, better, translations as well to get a fuller understanding of what God’s word says.

Lord God, we can know Your word is true through a careful study of it. Although there are things we may not understand, we can still have faith that those things that are difficult have a suitable resolution, even if we have not yet found it. Thank You for Your precious word. Help us to contemplate it all our days and to grow in our knowledge of You through it. Amen.

Abraham Lincoln. Vermont State Capitol.

Thursday, 12 January 2023

“And we declare to you glad tidings—that promise which was made to the fathers.  Acts 13:32

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

Paul just referred to the fact that Jesus was seen for many days after His resurrection and that the apostles have become His witnesses to the people. With that, he now continues, saying, “And we declare to you glad tidings.”

The words literally mean, “And we preached to you the gospel” as was seen, for example, in Acts 14:21 and elsewhere. The gospel is the good news, and it is “that promise which was made to the fathers.”

Of these words, Barnes says, “The promise here refers to all that had been spoken in the Old Testament respecting the advent, sufferings, death, and resurrection of Christ.”

This is certainly not merely speaking of the “fathers” as noted in verse 13:17 which includes those to the time of the captivity in Egypt. Rather, it is inclusive of any of the faithful line of people who anticipated the Messiah and from whom the people of Israel descended. This is certain, for two main reasons. The first is that Paul will speak of the deity of Christ, the incorruptibility of Jesus, the resurrection of the Lord, the forgiveness of sins, etc.

These things may have been hinted at simply because of how the Lord structured both the recorded history of the world in His word as well as how He structured the rites and rituals found in the Levitical portion of the law, but to clearly demonstrate them, Paul will cite David in the Psalms, Isaiah, Habakkuk, etc.

What was promised in veiled terms to Adam, Noah, Abraham, and so forth became more and more specific through the later prophetic utterances. Eventually, the word carried so much specificity in it that when Jesus came, it should have been evident to Israel that He was what those prophecies were pointing to – He and none other. This is now what Paul proclaims to those in the synagogue in Antioch of Pisidia.

Life application: It is true that the Bible says so many things that anyone can make up almost anything from its pages and create a false religion or doctrine from it. That has happened from the very beginning (see the book of Galatians, for example, to see this even in Paul’s time), and it continues to this day.

Many false religions began in recent history that are based on a manipulation of Scripture. Even within the very recent past, this is so. David Koresh used Scripture to identify himself as “the Lamb of God” spoken of in Revelation. The problem with this rests on the fact that those who followed such people 1) do not know Scripture well enough to avoid such falsity, and 2) remain unwilling to check out what Scripture says to determine if what they are being told aligns with what the Bible proclaims.

Be sure to know the Bible well enough to avoid being drawn into such traps when they come before you. But more, be sure to tell others to do this as well. Continuously speak of the importance of knowing Scripture personally. One’s knowledge of the word is what will keep a person on the straight path concerning what God has done, is doing, and will do for His people. God is telling us the story of Jesus Christ. Let us not get diverted from that basic and all-important point.

O God, thank You for Your word. It is there to keep us from the traps and snares set before us and to lead us to the true and right understanding of who Jesus is. Give us both the wisdom and the desire to hold it closely, read it daily, and to contemplate its riches always. Thank You, O God, for this precious and sacred word. Amen.

A quote by Cal. Vermont State Capitol.

Wednesday, 11 January 2023

“He was seen for many days by those who came up with Him from Galilee to Jerusalem, who are His witnesses to the people. Acts 13:31

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

The previous verse contained the most wonderful words ever recorded. Paul had told those in the synagogue, “But God raised Him from the dead.” Wonderful words of victory, indeed! Now, he continues with what occurred after that, saying, “He was seen for many days.”

Paul bears conviction in his words. Even though he did not personally share in the events he now conveys to those in the synagogue, he had seen the risen Lord and knew that what he had been told by those who saw Jesus after the resurrection was true. The “many days” Paul refers to is explicitly stated by Luke as he opened the book of Acts –

“The former account I made, O Theophilus, of all that Jesus began both to do and teach, ² until the day in which He was taken up, after He through the Holy Spirit had given commandments to the apostles whom He had chosen, ³ to whom He also presented Himself alive after His suffering by many infallible proofs, being seen by them during forty days and speaking of the things pertaining to the kingdom of God.” Acts 1:1-3

Paul next states who those were who were blessed to share in these post-resurrection events, saying that it was “those who came up with Him from Galilee to Jerusalem.”

Paul’s words focus on the apostles. It is true that the women saw Him immediately after the resurrection and many others did as well. In fact, Paul expands on these events in 1 Corinthians 15:3-8 –

“For I delivered to you first of all that which I also received: that Christ died for our sins according to the Scriptures, ⁴ and that He was buried, and that He rose again the third day according to the Scriptures, ⁵ and that He was seen by Cephas, then by the twelve. ⁶ After that He was seen by over five hundred brethren at once, of whom the greater part remain to the present, but some have fallen asleep. ⁷ After that He was seen by James, then by all the apostles. ⁸ Then last of all He was seen by me also, as by one born out of due time.”

As these things are stated as a fact in 1 Corinthians, one might wonder why Paul focuses on “those who came up with Him from Galilee.” The answer is found in this same paragraph –

“Men and brethren, sons of the family of Abraham, and those among you who fear God, to you the word of this salvation has been sent. ²⁷ For those who dwell in Jerusalem, and their rulers, because they did not know Him, nor even the voices of the Prophets which are read every Sabbath, have fulfilled them in condemning Him. ²⁸ And though they found no cause for death in Him, they asked Pilate that He should be put to death. ²⁹ Now when they had fulfilled all that was written concerning Him, they took Him down from the tree and laid Him in a tomb.”

The events that occurred in the rejection and crucifixion were led by those in Jerusalem and by the rulers of the nation. But they were the stewards of the law. As they chose to reject the One who had fulfilled their law and enacted a New Covenant, Christ revealed Himself after the resurrection to those who had been appointed to administer this New Covenant. It is the same theme found throughout Scripture: Law vs. Grace.

Jerusalem, emblematic of the law, was now to be replaced by a new form of worship –

“The woman said to Him, ‘Sir, I perceive that You are a prophet. ²⁰ Our fathers worshiped on this mountain, and you Jews say that in Jerusalem is the place where one ought to worship.’
²¹ Jesus said to her, ‘Woman, believe Me, the hour is coming when you will neither on this mountain, nor in Jerusalem, worship the Father. ²² You worship what you do not know; we know what we worship, for salvation is of the Jews. ²³ But the hour is coming, and now is, when the true worshipers will worship the Father in spirit and truth; for the Father is seeking such to worship Him. ²⁴ God is Spirit, and those who worship Him must worship in spirit and truth.’” John 4:19-24

This new form of worship was to enter not merely as being at a physical location (meaning at a temple in Jerusalem), and yet it was to include a kingdom, nonetheless. In Luke 22, Jesus participated in the Passover. There it notes that His twelve apostles were with Him (Luke 22:14). Later in the chapter, it says –

“But you are those who have continued with Me in My trials. ²⁹ And I bestow upon you a kingdom, just as My Father bestowed one upon Me, ³⁰ that you may eat and drink at My table in My kingdom, and sit on thrones judging the twelve tribes of Israel.” Luke 22:28-30

It is these (minus Judas who hung himself) that Paul focuses on in his words to those in the synagogue. The apostles had a message to convey. As for the audience now, they were of Israel, and they had a choice to make, just as those in Jerusalem and their rules had. It is these apostles who were appointed to herald this New Covenant, and “who are His witnesses to the people.”

Someone had to tell what Christ Jesus had done. Those in Jerusalem rejected Him, but those who continued with Him in His trials did not. They would be the ones to judge Israel. As for the direction Paul and those with him were set to take, that will be referred to later in this chapter, specifically in verse 13:47.

Life application: There is no contradiction in the idea of those who come to Jesus, who worship in spirit and truth, while at the same time there is a kingdom that will be judged by the twelve apostles that will also be set up. The nation of Israel is not the entirety of what God is doing. The New Covenant allows for the inclusion of Gentiles, but the nation of Israel still has messianic prophecies that are to be fulfilled in the millennium.

As such, there is one New Covenant that is based upon a single gospel. How God structures things within that New Covenant is entirely different than what existed under the Law of Moses. Just because Israel will be at the head of the nations someday, that has no bearing on how the gospel is now received. Any who come to Christ, Jew or Gentile, must do so through faith in what He has done, as is revealed in the gospel mentioned in 1 Corinthians 15 above. As Paul says in that same chapter while speaking of Peter and the others, “Therefore, whether it was I or they, so we preach and so you believed” (1 Corinthians 15:11).

Hear the gospel! Accept what it says through faith! Believe and be saved! Call on Jesus today!

Glorious Heavenly Father, how good it is that You have opened the door for the whole world to be saved through the work of Jesus Christ. Those who were never under law are brought into the commonwealth of Israel. And those of Israel who believe are brought out from under the law. All are saved by Your grace through faith in the finished, final, and forever work of Jesus Christ our Lord. Thank You for the gospel, O God! Amen.