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Acts 24:3

Acts 24:3 in Multiple Translations

In every way and everywhere, most excellent Felix, we acknowledge this with all gratitude.

We accept it always, and in all places, most noble Felix, with all thankfulness.

we accept it in all ways and in all places, most excellent Felix, with all thankfulness.

In all things and in all places we are conscious of our great debt to you, most noble Felix.

All of us throughout the country are so very grateful to you for this.

We acknowledge it wholy, and in all places most noble Felix, with all thankes,

always, also, and everywhere we receive it, most noble Felix, with all thankfulness;

we accept it in all ways and in all places, most excellent Felix, with all thankfulness.

We accept it always, and in all places, most noble Felix, with all thankfulness.

We accept it always and in all places, most excellent Felix, with all thanksgiving.

Therefore, sir, we (exc) always gratefully acknowledge everything that you have done for all of us, wherever you have done those things.

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Berean Amplified Bible — Acts 24:3

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Acts 24:3 Interlinear (Deep Study)

BIB
GRK παντη τε και πανταχου αποδεχομεθα κρατιστε φηλιξ μετα πασης ευχαριστιας
παντη pantē G3839 always Adv
τε te G5037 and/both Particle
και kai G2532 and Conj
πανταχου pantachou G3837 everywhere Adv
αποδεχομεθα apodechomai G588 to receive Verb-PNI-1P
κρατιστε kratistos G2903 excellent Adj-VSM-S
φηλιξ Phēlix G5344 Felix Noun-VSM
μετα meta G3326 with/after Prep
πασης pas G3956 all Adj-GSF
ευχαριστιας eucharistia G2169 thankfulness Noun-GSF
Greek Word Study

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Greek Word Reference — Acts 24:3

παντη pantē G3839 "always" Adv
This word means always or entirely, describing something that is done completely or wholly, like in Acts 24:3. It emphasizes the thoroughness or entirety of an action. This word is used to convey a sense of continuity or consistency.
Definition: πάντῃ (Rec. -τη), adv. (πᾶς), [in LXX: Sir.50:22, 3Ma.4:1 * ;] every way, entirely: Act.24:3.† (AS)
Usage: Occurs in 1 NT verses. KJV: always See also: Acts 24:3.
τε te G5037 "and/both" Particle
A conjunction meaning and or both, used to connect words or ideas closely. Found in Matthew 28:12 and Acts 2:33, it shows a strong link between things.
Definition: τέ, enclitic copulative particle (= Lat. -que as καί = and, ac, atque, not very frequently in NT, more than two-thirds of the occurrences being in Ac. __1. τέ solitarium, and, denoting a closer affinity than καί between words and sentences which it connects (BL, §77, 8): Mat.28:12, Jhn.4:42, Act.2:33, 37 40 10:22 11:21, al. __2. Denoting a closer connection than simple καί, τὲ . . . καί, τὲ καί, τὲ . . . τέ (Act.26:16 Rom.14:8), as well . . . as also, both . . . and: Luk.12:45, Act.1:1 15:9, 21:30, al.; τὲ . . . δέ, and . . . and, Act.19:2; τὲ γάρ . . . ὁμοίως δὲ καί, Rom.1:26, 27. (AS)
Usage: Occurs in 188 NT verses. KJV: also, and, both, even, then, whether See also: 1 Corinthians 1:2; Acts 20:21; Hebrews 1:3.
και kai G2532 "and" Conj
And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.
Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)
Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.
πανταχου pantachou G3837 "everywhere" Adv
This word means everywhere, describing something that happens in all places, like in Mark 1:28 and Acts 17:30. It is used to convey a sense of universality or widespread presence. Jesus' message spread everywhere, as seen in Luke 9:6 and Acts 24:3.
Definition: πανταχοῦ adv., [in LXX: Isa.42:22 (כָּלַם)* ;] everywhere: Mrk.1:28 16:20, Luk.9:6, Act.17:30 24:3 28:22, 1Co.4:17.† (AS)
Usage: Occurs in 7 NT verses. KJV: in all places, everywhere See also: 1 Corinthians 4:17; Acts 24:3; Mark 16:20.
αποδεχομεθα apodechomai G588 "to receive" Verb-PNI-1P
To receive or welcome someone warmly, as in Luke 8:40 and Acts 18:27, where people gladly accepted Jesus and the apostles.
Definition: ἀπο-δέχομαι [in LXX: Tob.7:17, Jdth.13:13; Jdt.13.1, 4Mac.10:1-21 * ;] to accept gladly, welcome, receive: Luk.8:40 9:11, Act.18:27 21:17 28:30; metaphorically, with accusative of thing(s), Act.2:41 24:3 (MM, see word; Cremer, 688).† (AS)
Usage: Occurs in 6 NT verses. KJV: accept, receive (gladly) See also: Acts 2:41; Acts 24:3; Luke 8:40.
κρατιστε kratistos G2903 "excellent" Adj-VSM-S
In the Bible, this word means excellent or noble, used to show great respect, as in Luke 1:3 and Acts 23:26. It describes someone of high dignity and honor. The word is used as a title of respect.
Definition: κράτιστος, -η, -ον superl, of κρατύς (Hom.), __1. strongest, mightiest (Hom.). __2. noblest, best (cf. κρείσσων), most excellent (find., Soph., al.): voc., κρατίστε, as title of honour and respect (DCG, ii, 727a), Luk.1:3, Act.23:26 24:3 26:25.† (AS)
Usage: Occurs in 4 NT verses. KJV: most excellent (noble) See also: Acts 23:26; Acts 26:25; Luke 1:3.
φηλιξ Phēlix G5344 "Felix" Noun-VSM
Felix, a Roman procurator of Judea, is mentioned in Acts 23:24 and 24:3. His name means happy or lucky.
Definition: φῆλιξ (L, Φή-), -ικος, ὁ Felix, procurator of Judæa: Act.23:24, 26 24:3, 22 24:24-25, 27 25:14.† (AS)
Usage: Occurs in 8 NT verses. KJV: Felix See also: Acts 23:24; Acts 24:24; Acts 25:14.
μετα meta G3326 "with/after" Prep
Means with or after, showing accompaniment, as in being among a group or following someone, like Jesus with his disciples in Mark 1:13. It can also show cause and effect. The KJV translates it as after, among, or with. It is used in many New Testament books, including Matthew and Luke.
Definition: μετά (before vowel μετ᾽; on the neglect of elision in certain cases, V. WH, App., 146 b), prep. with genitive, accusative (in poet, also with dative), [in LXX for אַחַד ,עִם ,אֵת, etc.]. __I. C. genitive, __1. among, amid: Mrk.1:13, Luk.22:37 (LXX, ἐν) 24:5, Jhn.18:5, al.; διωγμῶν, Mrk.10:30. __2. Of association and companionship, with (in which sense it gradually superseded σύν, than which it is much more frequently in NT; cf. Bl., §42, 3): with genitive of person(s), Mat.8:11 20:20 Mrk.1:29 3:7 Luk.5:30, Jhn.3:22, Gal.2:1, al. mult.; εἶναι μετά, Mat.5:25, Mrk.3:14, al.; metaphorically, of divine help and guidance, Jhn.3:2, Act.7:9, Php.4:9, al.; opposite to εἶναι κατά, Mat.12:30, Luk.11:23; in Hellenistic usage (but see M, Pr., 106, 246f.), πολεμεῖν μετά = cl. π., with dative, to wage war against (so LXX for נִלְחַם עִם, 1Ki.17:33), Rev.2:16, al.; with genitive of thing(s), χαρᾶς, Mat.13:20, Mrk.4:16, al.; ὀργῆς, Mrk.3:5, al. __II. C. accusative, __1. of place, behind, after: Heb.9:3. __2. Of time, after: Mat.17:1, Mrk.14:1, Luk.1:24, Act.1:5, Gal.1:18, al.; μετὰ τοῦτο, Jhn.2:12, al.; ταῦτα, Mrk.16:[12], Luk.5:27, Jhn.3:22, al; with inf. artic. (BL, §71, 5; 72, 3), Mat.26:32, Mrk.1:14, al. __III. In composition, __1. of association or community: μεταδίδωμι, μετέχω, etc. __2. Exchange or transference: μεταλλάσσω, μετοικίζω, etc. __3. after: μεταμέλομαι. (AS)
Usage: Occurs in 444 NT verses. KJV: after(-ward), X that he again, against, among, X and, + follow, hence, hereafter, in, of, (up-)on, + our, X and setting, since, (un-)to, + together, when, with (+ -out) See also: 1 Corinthians 6:6; Acts 25:12; 1 Peter 1:11.
πασης pas G3956 "all" Adj-GSF
This word means all or every, as in Matthew 3:10 and Romans 7:8, where it refers to everything or all people, emphasizing the universal nature of God's message.
Definition: πᾶς, πᾶσα, πᾶν, genitive, παντός, πάσης, παντός, [in LXX chiefly for כֹּל ;] all, every. __I. As adj., __1. with subst. anarth., all, every, of every kind: Mat.3:10 4:23, Mrk.9:49, Luk.4:37, Jhn.2:1o, Act.27:20, Rom.7:8, Rev.18:17, al. mult.; pl., all, Act.22:15, Rom.5:12, Heb.1:6, al.; of the highest degree, π. ἐξουσία (προθυμία, χαρά), Mat.28:18, Act.17:11, Phi 2:29, al.; also the whole (though in this sense more frequently with art.), Mat.2:3, Act.2:36, Rom.11:26. __2. C. art. (before the art., after the noun, or, denoting totality, between the art. and noun), all, whole: Mat.8:32 13:2, Mrk.5:33, Luk.1:10, Act.7:14, Rom.3:19, Gal.5:14, Eph.4:16, al.; pl., Mat.2:4, Mrk.4:13, Rom.1:5, al. __II. As pron., __1. masc. and fem., every one: Mrk.9:49, Luk.16:16, Heb.2:9; before rel. pron., Mat.7:24, Act.2:21, Gal.3:10, al.; with ptcp. (anarth.), Mat.13:19, Luk.11:4; with ptcp. (with art.), Mat.5:22, Mrk.7:8, Luk.6:47, Jhn.3:8, Rom.1:16, al.; pl., πάντες, absol., all, all men, Mat.10:22, Mrk.13:13, Luk.20:38, Jhn.1:7 3:26, 1Co.8:1, al.; οἱ π. (collectively, as a definite whole), Rom.11:32, 1Co.1:17, Eph.4:13, al.; π. οἱ (ὅσοι), Mat.4:24, Mrk.1:32, Luk.4:40, al. __2. Neut., __(a) sing., πᾶν, everything, all: πᾶν τό, with ptcp., 1Co.10:25, 27, Eph.5:13, 1Jn.2:16 5:4 (sc. ὄν); πᾶν ὅ, Jhn.17:2, Rom.14:23; collectively, of persons (Westc., in l.), Jhn.6:37, 39; with prep., in adverbial phrases, διὰ παντός, always, Mat.18:10, al.; ἐν παντί, in everything, in every way, 2Co.4:8, Phi 4:6, al.; __(b) pl., πάτνα, all things: absol., Jhn.1:3, 1Co.2:10, Heb.2:8, al.; of certain specified things, Mrk.4:34, Luk.1:3, Rom.8:28, 1Th.5:21, al.; accusative, πάντα, adverbially, wholly, in all things, in all respects, Act.20:35, 1Co.9:25, al.; with art., τὰ π., all things (a totality, as distinct from anarth. πάντα, all things severally; cf. Westc, Eph., 186f.), absol.: Rom.11:36, 1Co.8:6, Eph.3:9, Heb.1:3, al.; relatively, Mrk.4:11, Act.17:25, Rom.8:32, al.; πάντα, with ptcp., Mat.18:31, al.; πάντα ταῦτα (ταῦτα π.), Mat.6:32, 33, al.; πάντα, with prep, in adverbial phrases, πρὸ πάντων, above all things, Jas.5:12, 1Pe.4:8; ἐν π́, in all things, in all ways, 1Ti.3:11, 1Pe.4:11, al.; κατὰ πάντα, in all respects, Act.17:22, al. __3. C. neg., πᾶς οὐ (μή) = οὐδείς, see: οὐ and μή, and cf. M, Pr., 245f. (AS)
Usage: Occurs in 1080 NT verses. KJV: all (manner of, means), alway(-s), any (one), X daily, + ever, every (one, way), as many as, + no(-thing), X thoroughly, whatsoever, whole, whosoever See also: 1 Corinthians 1:2; 1 Peter 2:13; 1 Peter 1:15.
ευχαριστιας eucharistia G2169 "thankfulness" Noun-GSF
This word means thankfulness or gratitude, and is often used to describe worshiping God through thankful language. It appears in the New Testament, such as in 1 Corinthians and 2 Corinthians. It is about being grateful to God.
Definition: εὐχαριστία, -ας, ἡ (εὐχάριστος), [in LXX: Est.8:13, Wis.16:28, Sir.37:11, 2Ma.2:27 * ;] __1. thankfulness, gratitude (Polyb.; Es, Sir, 2Mac, ll. with): Act.24:3. __2. giving of thanks, thanksgiving (so in π. and Inscr.; M, Th., 41 f.): 1Co.14:16, 2Co.4:15, Eph.5:4, Php.4:6, Col.2:7 4:2, 1Th.3:9, 1Ti.4:3-4, Rev.4:9 7:12; with dative of person(s), 2Co.9:11 (cf. τ. θεοῦ, Wis, l.with); pl., 2Co.9:12, 1Ti.2:1 (Cremer, 904).† (AS)
Usage: Occurs in 15 NT verses. KJV: thankfulness, (giving of) thanks(-giving) See also: 1 Corinthians 14:16; 2 Corinthians 9:12; Revelation 4:9.

Study Notes — Acts 24:3

Show Verse Quote Highlights

Cross References

ReferenceText (BSB)
1 Acts 23:26 Claudius Lysias, To His Excellency, Governor Felix: Greetings.
2 Acts 26:25 But Paul answered, “I am not insane, most excellent Festus; I am speaking words of truth and sobriety.
3 Luke 1:3 Therefore, having carefully investigated everything from the beginning, it seemed good also to me to write an orderly account for you, most excellent Theophilus,

Acts 24:3 Summary

In Acts 24:3, Tertullus is saying thank you to Governor Felix for the peace and prosperity he has brought to the region. Even though Tertullus doesn't really mean it, the Bible teaches us to be thankful for the good things in our lives (1 Thessalonians 5:18). We can learn from this verse to appreciate the blessings we have and to express gratitude to those in authority over us, just as Paul does in his letters (Philippians 1:3). By doing so, we can show respect and build stronger relationships with others.

Frequently Asked Questions

What is the occasion for this statement of gratitude in Acts 24:3?

This statement is part of the introduction by Tertullus, a lawyer, as he presents the case against Paul to Governor Felix, expressing appreciation for Felix's governance (Acts 24:1-2).

Is Tertullus being sincere in his gratitude towards Felix?

While Tertullus' words may sound polite and appreciative, his true intentions are to manipulate Felix into condemning Paul, as seen in the following verses where he accuses Paul of being a troublemaker (Acts 24:5).

How does this verse relate to the concept of gratitude in the Bible?

The Bible teaches us to be thankful in all circumstances (1 Thessalonians 5:18), and while Tertullus' gratitude may be insincere, it highlights the importance of expressing appreciation, as seen in Paul's own letters where he thanks God for his readers (Philippians 1:3).

What can we learn from Felix's character based on this interaction?

Felix, as a Roman governor, is likely accustomed to flattery and respect from his subjects, but his character is further revealed in the subsequent verses where he keeps Paul in custody, hoping for a bribe (Acts 24:26-27), showing his self-interest and corruption.

Reflection Questions

  1. How can I balance expressing gratitude towards those in authority with speaking truth and standing up for what is right, as seen in Paul's courageous defense of the Gospel?
  2. In what ways can I show appreciation for the blessings and peace I enjoy, even in difficult circumstances, just as Tertullus acknowledges the peace under Felix's governance?
  3. What are some ways I can cultivate a heart of genuine gratitude, rather than just using polite words like Tertullus?
  4. How can I use my words to build others up and show respect, even when I disagree with them, as Tertullus attempts to do in this verse?

Gill's Exposition on Acts 24:3

We accept it always, and in all places,.... The sense is, that the Jews observed with pleasure the provident care the governor took of their nation, and at all times spoke well of him; and wherever

Jamieson-Fausset-Brown on Acts 24:3

We accept it always, and in all places, most noble Felix, with all thankfulness. We accept it always, and in all places, most noble Felix, with all thankfulness.

Matthew Poole's Commentary on Acts 24:3

We accept it; we commend and admire it. It is most certain, that inferiors enjoy many benefits by the means of their governors, who bear the burden for the people, watching and caring for them; and that a bad government is better than none; and therefore not only Tertullus, (who may well be thought to speak out of flattery), but St. Paul himself, , speaks with great respect unto Felix.

Trapp's Commentary on Acts 24:3

3 We accept it always, and in all places, most noble Felix, with all thankfulness. Ver. 3. We accept it always] So they say, the sooner to ingratiate; when in truth they worthily hated Felix for his oppression and cruelty. Nota hypocrisin cum assentatione, saith Beza. "In his estate shall stand up a vile person," Daniel 11:21, that is, Antiochus Epiphanes. And yet Josephus reports that the Samaritans writing to him, because he tormented the Jews, to excuse themselves that they were no Jews, styled him, by flattery, Antiochus the mighty God. Romani, propter omnia quae a Nerone fiebant etiam scelera, quasi gratias agentes, sacra faciebant: such was their baseness, and such were these Jews.

Adam Clarke's Commentary on Acts 24:3

Verse 3. We accept it always, and in all places] We have at all times a grateful sense of thy beneficent administration, and we talk of it in all places, not only before thy face, but behind thy back.

Cambridge Bible on Acts 24:3

3. we accept it always [Better, in all ways] and in all places] The word rendered “in all ways” is only found here in N. T. and does not mean “always.” Some would join “in all ways and in all places” with the former part of the sentence thus: “evils are corrected for this nation in all ways and in all places.” “We accept it” means “we acknowledge and are glad of it.”most noble [R. V. excellent] Felix] The adjective is the same title which was given to Felix in the letter from Claudius Lysias, and which is afterwards given to Festus by St Paul (Acts 26:25).

Barnes' Notes on Acts 24:3

We accept it always - We admit that it is owing to your vigilance, and we accept your interposition to promote peace with gratitude.

Sermons on Acts 24:3

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J.C. Philpot Spiritual Sickness and Health by J.C. Philpot J.C. Philpot preaches on the importance of soul-prosperity, drawing from 3 John 2 where John wishes Gaius to prosper and be in health as his soul prospers. Philpot explains the dif
A.W. Tozer The Bridge That Was Too Short by A.W. Tozer In this sermon, the preacher uses two illustrations to convey a powerful message. The first illustration is about a man driving his family across a bridge that was not long enough,
Ed Miller (Luke) 04 - Unbelief-Faith of Mary by Ed Miller In this sermon, the preacher focuses on the book of Luke, specifically chapter 1, verses 3 and 4. The purpose of Luke's writing is to provide assurance and certainty to the readers
Charles Alexander The Incarnation Part 8 - "Luke's Genealogy of Messiah" by Charles Alexander Charles Alexander delves into Luke's detailed account of the birth of Jesus Christ, emphasizing Luke's unique perspective as a historian with perfect understanding of the events. L
Robert Barclay A Short Examination of Some of the Scripture-Proofs, Alledged by the Divines at Westminster by Robert Barclay Robert Barclay addresses the assertions made by others regarding God's will being wholly committed to writing and the ceasing of former ways of revelation. He refutes these claims

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