conversion – La Vista Church of Christ

Conversion of the Philippian Jailer

Jeffrey Hamilton — Thu, 17 Sep 2026 17:09:46 +0000

by Samuel A. Matthews

“Then he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas, and brought them out, and said, Sirs, what must I do to be saved? And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. And they spake unto him the word of the Lord, and to all that were in his house. And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway. 34 And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house” (Acts 16:29-34 KJV).

Loved ones, an informative, inspiring, and authoritative example of the only way to be saved is the account in Acts 16:25-34 of the Philippian jailer's conversion and that of his family. A hardened jailor had had no warm feeling for two beaten prisoners, whose backs were not only striped and whelped, but likely bloody too. Unconcerned with being humane, the keeper of the prison had one thing on his mind: his superiors had ordered extra security. As a result, he not only put Paul and Silas in an inner cell, but secured their feet in stocks.

Startled by an earthquake from his sleep, an earthquake so severe that prisoners' shackles were broken and prison doors opened, and learning nobody had run away, the jailor could not understand. But suddenly he was aware that a mighty power, the one in charge of the world, was behind those two whipped men whom he had locked in stocks.

They were men who would not flee from jail when they had a chance! And some unseen force had kept even guilty prisoners from running! A gigantic world power clearly had taken the part of the two beaten prisoners. Afraid, the jailer wanted that unseen power on his side too! He was ready to respect the men whom he had ignored. They, he thought, were spokesmen for that gigantic world power!

What had happened convinced the jailer that these men's words could not be resisted. He was ready to accept whatever they ordered. Trembling with fear and falling down before the two who had received such an endorsement from the world's ruler, he escorted them out of the jail and exclaimed, "Sirs, what must I do to be saved?” (Acts 16:30).

Saved? What did he mean? Delivered from the threat of death in an earthquake? If that was what was on his mind, Paul redirected his thinking to the deliverance found in Christ. Christ has not promised salvation from earthquakes. Jesus' salvation is twofold:

deliverance from the guilt of sin (Matthew 26:28; Luke 19:10; John 8:21; Acts 22:16) and
deliverance from hell, "the wrath to come" (Matthew 25:41; Mark 9:47-48; I Thessalonians 1:10).

An important truth is expressed in the jailor's use of the passive voice in the phrase, "to be saved." A sinner cannot save himself, but is wholly dependent on someone outside himself. If a man can save himself by his own moral deeds, he does not need Jesus. He can say to Christ, "You meant well in dying for me, but I did not need such a sacrifice." In truth, no man can rid himself of the guilt of even one sin. Only God can say, "You are forgiven." The jailor then, realizing that salvation was beyond him, approached the matter humbly and properly.

On the other hand, when he used the word "do," he was also expressing a great truth. Although in the absolute there is nothing a sinner can do to merit his salvation (Ephesians 2:8-9), yet the Savior only saves those who "do" (Matthew 7:21) His will, those who obey Him (Hebrews 5:9). The rightly informed sinner takes no pride in doing the commandments (Luke 17:10). He knows all the time he is but a sinner saved by grace, not by his own merit. He cannot earn salvation (Romans 4:4).

Then, when the keeper of the prison used the word "I," another significant truth was enunciated. The pronoun “I” implies that one is not asking what Abel, Abraham, Moses, or the thief on the cross did to be saved. The word "I" implies that one is saying, "I want to know what a sinner has to do to be saved today, not in Patriarchy, not in Judaism, not in the days of John the Baptist, not during the personal ministry of Christ, but now in my time."

Such a word implies that "I am not depending on what a devoted mother might do for me as a babe in having me sprinkled, nor am I going to depend on what a relative or friend might do for me after I am dead in being baptized for me, or having a mass said for me. I am going to depend only on what I do." The "I" makes the matter very personal.

The jailor's use of the word "must" is an implication that he, a shaking, scared man at midnight, did not want to hear about recommendations for salvation, or options that were open, but he wanted to hear only what was essential, only those things on the "must" list. And his use of the word "what" is a continuation of the "must" implication: give me, he was saying, the specifications, spelled out, one, two, and three, of the things required. He wanted no generalities; he wanted the preachers to get to the point. And, overall, what an intelligent question he had asked! Every word was significant.

The direct and unequivocal answer of the preacher was: "believe on the Lord Jesus." They said this briefly, covering the whole ground, before the sermon started (Acts 16:32). In five words, they captured the essence of all that would follow. But the jailor had likely never heard the name "Jesus," nor even the name of the true God. The sermon, in brief, would have startled him and left him asking, "Who is the Lord Jesus?" As a result, the complete and detailed "word of the Lord" followed immediately, containing the specifications the jailor had asked for.

Now if one understands that salvation is effected only by Christ (Acts 4:12; John 14:6), who is "all" (Colossians 3:11; I Corinthians 1:30) a sinner needs, in whom a sinner is "complete" (Colossians 2:10), then he can say that the command "believe on the Lord Jesus" omits nothing, for the command includes everything required to make one a Christian. But if one squeezes down the term "believe," as one squeezes water from a sponge, and leaves only faith, then he misrepresents the inspired preachers of Acts 16:31 and the whole New Testament. This is true because faith only cannot save anybody (John 12:42; James 2:19, 24).
In a religious discussion before a thousand listeners a faith only preacher quoted "believe …and you will be saved" and began to chant "not a drop of water in it, not a drop of water in it." Thus he tried to ridicule baptism. His opponent turned the tables by chanting, "not a word about repentance in it, not a word about repentance in it," and so, according to the logic of the faith-only preacher, one can be saved without repentance. Since the faith-only preacher taught that repentance is required, the audience could see how inconsistent he was, and how prejudiced he was against baptism.

The inspired preachers, unfolding the details of "the word of the Lord" to the jailor and his family, taught not only trust in Jesus but also repentance and baptism. This is seen by the jailor washing the stripes of the mistreated men of God, showing the jailor's repentance, and by his midnight baptism. So, after seeing the whole, one can go back to the first brief reply, "believe on the Lord Jesus," and see that, as used the word "believe" (in Acts 16:31, not in all places) is a comprehensive or package word, containing at least three elements: trust, repentance, and baptism. So, again, if one understands what the preachers meant by their simple command "believe," then one understands that they said it all in one word.

Those espousing sprinkling for baptism sometimes assert that the jailor was baptized in jail, and therefore immersion was unlikely. But textually, there was no jailhouse baptism: the preachers were brought "out" (Acts 16:30), the sermon was preached, the baptisms performed, and then they were brought "into" (Acts 16:34) the jailor's house. Somewhere between the jail cell and the jailor's residence the baptism took place, which suggests nothing to justify sprinkling.

Some today say, "We baptize by immersion," and thereby compromise the truth. One could as well say, "We chew by mastication," or "We osculate by kissing." Actually, there is no other way to baptize than by immersion. To say, "We baptize by immersion" implies there is more than one way.

Also, some speak of the "mode" of baptism, whereas the Bible gives no mode. On the humorous side, one can prove a perpendicular mode by using the King James Version of Acts 16:33, "straightway." But it means "immediately," not the manner in which a body was placed in the water. There can be various modes (backward, forward, straight down, etc.), but none is specified. God has not legislated any mode; he has only legislated immersion.

Those who sprinkle sometimes seize upon the fact that the jailor's whole family was baptized, and that there must have been some babies. But the text shows that everyone in his family was old enough to listen to the sermon (Acts 16:32) and, after being baptized, was able to rejoice (Acts 16:34). Textually, then, one would have to conclude this narrative does not include the baptism of infants.

The account of the jailor's conversion shows two other great facts about baptism. First, there was nervousness, and there was anxiety, until after the act of baptism. Only then were the jailor and his family ready to relax and to rejoice and to have a midnight supper (Acts 16:34). Based on this narrative, it has often been well emphasized that there is no record in the Acts of the Apostles of any sinner, having come to faith in Jesus, ever waiting to eat or drink until he had been baptized.

The second remaining fact about the importance of baptism suggested in this account is the fact that it was not delayed, being done at midnight. This shows the urgency of the commandment in New Testament preaching, and that putting it off until Easter, or even till morning light, delays salvation that long.

A Center of Certitude

Jeffrey Hamilton — Sat, 11 Jul 2026 22:11:15 +0000

from A Place to Stand by Elton Trueblood
via Sentry Magazine, Vol. 21 No. 4, December 1995

The most pragmatic reason for seeing that Christ is the most dependable reality is the evidence of changed human lives. When we consider Saul of Tarsus on the road to Damascus, we are in the realm of the empirical rather than the merely speculative. Saul said it was the Living Christ who had met him, and the person who seeks to deny this is confronted with the fact of a permanent change in Saul’s character. We cannot, of course, know whether a man is lying when he says ‘I believe,’ because belief is intrinsically internal and personal, but the evidence of changed lives is something which other people can observe. In Saul’s case, the change was so radical that it led to the production of some of the finest literature of the world, a literature which would not have been produced apart from the crucial encounter.

The evidence of lives changed by contact with Christ is so abundant that the full story can never be told; it is, indeed, of a kind not matched anywhere in any culture. The changed lives have come about, not primarily by a set of ideas or by acceptance of a doctrine, but by commitment to a Person...

The Christian takes his stand on the fact that lives can be made new through fellowship with Christ, and he knows of no other source of change and renewal equal to this. With George Fox, the Christian of each generation hears an inner voice which says, There is one, even Christ Jesus, who can speak to thy condition.’ We have learned that a mere inner direction, no matter how frantic or obsessive, is not sufficient for the new life we sorely need, for we do not have the power to save ourselves. My own life cannot be unified except by that to which I am devoted. But where shall I turn? A mere ‘ism’ will never suffice. Because persons are superior, in kind, not only to all things but even to all ideas, I need a person to whom I can give myself and thereby find myself. But not just any person will suffice...The Christian who uses the phrase ‘the mind of Christ’ is not using language in the same way as if he were to speak of the mind of Plato or Marx. We know something of the minds of these men because we can read what they wrote, but we mean something different in reference to Christ. We mean that Christ can be in us, and that His mentality can come to dominate ours. ‘Do you not realize,’ asks Paul, ‘that Jesus Christ is in you?’ (II Corinthians 13:5). Shocking as it sounds, it is really possible for a finite man, as he responds to Christ’s call, to have a measure of the spirit of Christ. The central purpose of the gospel is that Christ may be formed in us (Gal. 4:19) and that He may dwell in our hearts (Ephesians 3:17).

Therefore According to Romans 12

Jeffrey Hamilton — Mon, 08 Jun 2026 18:11:43 +0000

by Hugh DeLong

“Therefore I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship. And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect” (Romans 12:1-2).

As we finish Romans 1-11, we finish what many have called the ‘theology’ section and now turn to the ‘ethical’ section. We have seen that our former life was one of ignorance, sin, and the facing of the wrath of God. But! But while we were in such a state of rebellion, God acted graciously and mercifully provided that Jesus would die for us. We then put our trust in Him, turned from our sins in repentance, were buried with Him in baptism, and were raised to walk in newness of life. Now we consider ourselves dead to sin rather than our previous situation of being dead in sin. We now are slaves of God and righteousness rather than of sin and death. We were… but now!

All of this is summed up in the opening verses of Romans 12. Having been enlightened, forgiven, and made alive through Jesus, we should have undergone a complete change of character, thought, and attitude. We are no longer conformed to the world and its thinking, but we are transformed, changed, made to be different. What does such newness of life look like? What changes does it entail? These last chapters of Romans will present this very picture to us.

The biggest fundamental change is: ‘Who are we listening to?’ Who decides what is morally correct and ethically right? Does such come ‘from God’ or from ‘man’, i.e., the ‘world’?

Listening to the world, thinking like the world, and acting like the world is what has brought such ruin and degradation to God’s creation. It was that mode of living and thinking that brought our spiritual death and necessitated the death of Jesus.

Transformed, renewed, regenerated, made alive, sanctified; these words all indicate that there should have been a radical change in us. Read and reread Romans 12! Memorize it. Conform to its instructions.

Beware, such a change will put you at odds with the world! Paul warned that all who live godly (as taught in Romans 12) will suffer persecution. To be transformed into the very image of Jesus will bring about the same opposition from the world that He faced:

"The world cannot hate you, but it hates Me because I testify of it, that its deeds are evil” (John 7:7).

"If the world hates you, you know that it has hated Me before it hated you” (John 15:18).

"If I had not done among them the works which no one else did, they would not have sin; but now they have both seen and hated Me and My Father as well. But they have done this to fulfill the word that is written in their Law, 'They hated Me without a cause'” (John 15:24-25).

This is what walking in newness of life looks like. Here are the instructions on how to walk in the newness of life. Does this chapter describe your way of thinking and acting?

Such Were Some of You

Jeffrey Hamilton — Mon, 04 May 2026 21:19:02 +0000

by Heath Rogers

"Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived. Neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God. And such were some of you. But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God" (I Corinthians 6:9-11 NKJV).

The church in Corinth was located in a city that was notorious for its sinfulness. Corinth "was a cesspool of immorality. At night, it was made hideous by the brawls and lewd songs of drunken revelry. In the daytime, its markets and squares swarmed with Jewish peddlers, foreign traders, sailors, soldiers, athletes in training, boxers, wrestlers, charioteers, racing men, betting men, courtesans, slaves, idlers, and parasites of every description. To 'behave as a Corinthian' was a proverbial synonym for 'living an ungodly, immoral life,' The verb 'to Corinthianize' meant to have relations with a prostitute" (Reese, 13). The city of Corinth was home to the temple of Aphrodite, the goddess of love. The temple employed 1,000 "priestesses" (prostitutes) to "assist" in the worship of this love goddess.

Not only was the church in Corinth located in such an environment, but it was made up, at least in part, of men and women who had formerly lived the sinful lifestyle associated with the city.

There are a number of things that stand out in these verses written by Paul. The most obvious feature of this passage is the list of sins. Such lists can be found in several letters Paul wrote (e.g., Gal. 5:19-21, 1 Tim. 1:9-10). Let us first consider the contents of this list.

Fornication

This sin is defined as "voluntary sexual intercourse." Given the nature of the city of Corinth, we can understand why the Holy Spirit placed this sin first in the list. While this term refers to sexual intercourse between a man and a woman, it is somewhat of an "umbrella" term, encompassing a number of sexual acts, including adultery and homosexuality, both of which appear later in this list. The English Standard Version and the New International Version render the term as "sexually immoral."

Idolatry

An idolater is a person who worships an image that represents a false god. Such worship certainly took place in Corinth. The worship of an idol not only took away the glory and praise that belonged to the true and living God but also included other sins, some of which are listed here.

Adultery

This term refers to "voluntary sexual intercourse between a married man and a woman not his wife, or between a married woman and a man not her husband." Adultery is an act of unrighteousness because it violates the covenant between a husband and a wife, destroys the trust that one has in their spouse, and contaminates a union which God intends to be holy. Those who have divorced for a cause other than fornication (Matthew 19:9) and have remarried are in adultery and will not inherit the kingdom of God.

Homosexuality

There are two terms in Paul's list that identify those who participate in the sin of homosexuality. In the New King James Version, they are "homosexuals" and "sodomites." The King James Version renders the terms as "effeminate" and "abusers of themselves with mankind." It is unfortunate that the ESV lumps the two together with the phrase "men who practice homosexuality," because there is a difference in the meaning of the Greek words. The first term is taken from a Greek word that means "soft" or "soft to the touch," while the second term refers to a sodomite; "one who lies with a male as with a female." These words have reference to the specific roles taken in the homosexual act; the first referring to the man who is taking the role of the woman (soft or effeminate), the second referring to one who is treating another man as a woman. The NIV makes the distinction between the two as "male prostitutes" (those who allow themselves to be misused homosexually) and "homosexual offenders" (those who pursue and actively initiate homosexual practices).

Theft

To steal is "to take or appropriate (another's property, ideas, etc.) without permission, dishonestly, or unlawfully, especially in a secret or surreptitious manner." There are many kinds of things we can steal from others, and many ways they can be stolen.

Covetousness

To covet means "to want ardently (especially something that another person has); long for with envy." The ESV and NIV use the word "greedy." While there is certainly nothing wrong with wanting things, covetousness is a sin because it is a never-ending desire for more. Such an attitude makes covetousness a form of idolatry (Colossians 3:5), putting the object of one's desire and devotion in the place of God.

Drunkenness

This is referring to one who is in a state of intoxication or who habitually drinks to intoxication. While this term obviously condemns the person who is drunk, by its very nature, it condemns any means by which man forfeits his sobriety (including the use of mind-altering drugs) and even condemns the social use of alcohol. If a "drunkard" will not inherit the kingdom of God, why would a Christian want to have anything to do with that which causes him to lose his soul?

Revile

To revile means "to use abusive or contemptuous language in speaking to or about" others. A reviler is more than one who simply uses foul language. The emphasis is placed upon his desire to be abusive towards others. The NIV uses the word "slanderers."

Extortion

The word "extort" means "to get (money, etc.) from someone by violence, threats, misuse of authority, etc." This term translates the Greek word meaning "to pillage or plunder," i.e., to seize and carry off by force. The New American Standard Version, ESV, and NIV all use the word "swindlers." These are individuals who victimize their fellowmen for their own personal gain.

In light of the sins listed above, some observations and important lessons can be drawn from this passage.

Those who are unrighteous will not inherit the kingdom of God. Though they may claim otherwise, such individuals are not part of the kingdom while living in this world and will not be part of the kingdom in eternity. Although one sin is certainly enough to condemn a soul to an eternal Hell, this passage is not speaking of those who fall into or happen to commit one of these sins at various times during their lives. It is talking about those who habitually practice unrighteousness, whose lives are characterized by a purposeful pursuit of sin.We are not to deceive ourselves. We cannot practice unrighteousness and be counted among the righteous. We cannot enjoy the passing pleasures of sin now and then and expect to enjoy the blessings reserved for the righteous in eternity. We will reap that which we have sown (Galatians 6:7). Our brethren may recognize us as being a part of the kingdom, but the Lord knows what is in our hearts, and He has the final voice regarding who is and who is not in His kingdom (Matthew 7:21-23, 13:40-42).
There is a part of the kingdom that is yet to be inherited. While it is true that the kingdom presently exists and that Christians are part of that kingdom (Colossians 1:13, Revelation 1:9), there is an eternal aspect of the kingdom yet to be enjoyed. It will be inherited by the faithful following Judgment. "Then the King will say to those on His right hand, 'Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world'" (Matthew 25:34; c.f. I Peter 1:3-4, I Corinthians 15:50). No Christian should ever act and live as if he has arrived at his goal. Those who do such are in danger of forfeiting their home in Heaven. Otherwise, why would Paul be warning these Christians about the sins that they had formerly committed?
We can change our sinful behavior. When Paul said, "And such were some of you," he forever answered the argument that man cannot change. Most of us have heard the saying, "You can't teach an old dog new tricks," or, "I'm too set in my ways to change." The truth is that, no matter how bad a sinner one has been, he can change. That is what "conversion" is all about. To convert means to change from one thing into another. The fact that God commands man to be converted (Acts 3:19) means that man can change. Whether or not he wants to change is another matter, and is usually the reason for excuses such as those stated above.

When one visited the church in Corinth, he was worshipping alongside brethren who used to practice fornication, drunkenness, idolatry, extortion, homosexuality, etc. They had practiced these sins before becoming Christians, but they repented when they obeyed the gospel.

In our day, it has become common for some to argue that people are born with a tendency towards deviant behavior (especially homosexuality). They argue that, since God made them homosexuals, no one should insist that they stop practicing homosexuality. The idea that a homosexual cannot change, and should not be expected to change, is foreign to the Scriptures. The behaviors listed in I Corinthians 6:9-10 are choices, and sinners must choose to repent if they will be forgiven by God.

The Bible teaches that sinners must change the way they live to faithfully follow Christ.

"And you He made alive, who were dead in trespasses and sins, in which you once walked according to the course of this world, according to the prince of the power of the air, the spirit who now works in the sons of disobedience, among whom also we all once conducted ourselves in the lusts of our flesh, fulfilling the desires of the flesh and of the mind, and were by nature children of wrath, just as the others... For you were once darkness, but now you are light in the Lord. Walk as children of light" (Ephesians 2:1-3, 5:8).

Paul says that these Corinthians were characterized by these sins, but something happened to change their state or condition before God. Paul uses three terms to describe what was done for them. They were washed, sanctified, and justified.

Washed

The word "washed" is translated from the Greek word apolouo, which means "to wash thoroughly," "to wash off or away." Sin is such that it contaminates man and makes him unacceptable before God. David, realizing the guilt of his sin, asked that God cleanse him. "Wash me thoroughly from my iniquity, and cleanse me from my sin" (Psalms 51:2). The blood of Jesus Christ is the only thing that has the power to cleanse us of our sins. "And from Jesus Christ, the faithful witness, the firstborn from the dead, and the ruler over the kings of the earth. To Him who loved us and washed us from our sins in His own blood" (Revelation 1:5). Having been cleansed from our sins, we can stand whole and pure in the sight of God.

These Corinthians had been guilty of vile sins, but these sins were washed away when they rendered obedience to the gospel. "And now why are you waiting? Arise and be baptized, and wash away your sins, calling on the name of the Lord" (Acts 22:16). "Not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit" (Titus 3:5).

Sanctified

The word "sanctified" comes from the Greek word hagiazo. Thayer says that this word means "to separate from things profane and dedicate to God, to consecrate." To be sanctified means to be set apart unto God. While God loves all men, Christians are set apart as God's special people. "But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light; who once were not a people but are now the people of God, who had not obtained mercy but now have obtained mercy" (I Peter 2:9-10).

First Corinthians is addressed "to the church of God which is at Corinth, to those who are sanctified in Christ Jesus" (1 Corinthians 1:2). The word "church" is translated from the Greek word ekklesia, which means "called out." The word "sanctified" means to set apart or consecrate. Although they had been great sinners, these Corinthians were called out of their sins, purified, and now had an identity as God's special people.

Justified

The word "justified" is translated from the Greek word dikaioo, which means to render or pronounce one as being right or just. This term indicates that God did not ignore His law when He forgave the Corinthians of their sins. Instead, God provided a way for the penalty for sin to be satisfied in the death of His Son, and was able to legally pronounce believers as being "not guilty" or "innocent of all charges."

"For all have sinned and fall short of the glory of God, being justified freely by His grace through the redemption that is in Christ Jesus, whom God set forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed, to demonstrate at the present time His righteousness, that He might be just and the justifier of the one who has faith in Jesus" (Romans 3:23-26).

These Corinthians continued to live in a sinful environment, and their former sins would be a continual source of temptation. However, Paul was giving them many good reasons to resist these temptations. For one, they knew that if they returned to these sins, they would not inherit the kingdom of God. Second, they needed to remember the nature of these sins and how opposed they are to God's holiness. Third, they needed to remember that they had once engaged in these sins, but they were now the people of God. They had been guilty of sin, but God had pronounced them innocent of all charges. Having been washed in the blood of Christ, they were God's special people set apart for His purpose.

We live in a sinful environment. The world continues to allure us to forsake the paths of righteousness and enjoy the passing pleasures of sin. Like the Corinthians, we must remember who we are. We have been washed, sanctified, and justified. We are not free to enjoy the sins of this world.

"Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived."

References:

Reese, Gareth L., I Corinthians, Moberly, Missouri, Scripture Exposition Books, 2004
Thayer, Joseph H., Thayer's Greek-English Lexicon of the New Testament, Peabody, Massachusetts, 1996
Webster's New World Dictionary, Second College Edition, New York, New York, Simon & Schuster, 1980

In Christ

Jeffrey Hamilton — Sun, 22 Feb 2026 17:50:52 +0000

https://www.lavistachurchofchrist.org/cms/wp-content/uploads/2026/02/In-Christ.mp3

by Jeffrey W. Hamilton

Text: Colossians 1:24-29

I. What does it take to be successful?

A. Earl Nightingale, in The Successful Communicator, told of a time when he was flying to a meeting to deliver a motivational speech to a group of sales people. It turned out that the man next to him on the plane was going to the same meeting; in fact, he was being honored as the top sales person of the year. Curious, Mr. Nighthingale asked the man what was the secret of his success. The man replied, “Funny thing. I have been in this business for years and for most of them it was just a job, and I never accomplished much. Then a strange thing happened – the business got into me and that is when I became successful.”

B. For a Christian to be successful, he too needs to have Christ get inside of him and he inside of Christ.

1. Not in the physical sense of Jesus entering like a parasite, or we him.

2. Christians are baptized into Christ - Romans 6:3

a. We establish a relationship with Christ

3. The name “Christian” means we follow Christ - Acts 11:26

4. Christ is our head - Ephesians 1:22-23

5. We join other Christians in a united effort - I Corinthians 12:13

II. What is inside Christ

A. A family relationship with God - Galatians 3:26

B. All blessings - Ephesians 1:3

C. Redemption - Romans 3:24; Ephesians 1:7

D. No condemnation for those who walk according to the Spirit - Romans 8:1

E. Salvation with eternal glory - II Timothy 2:10

F. Resurrection - I Corinthians 15:22-23

III. It is two-way: We must be in Christ, but we must also allow Christ in us.

A. We are not only baptized into Christ, we also put on Christ - Galatians 3:27

1. As you would a garment

2. It becomes what people notice about us

B. Titus 2:9-14 - We adorn the doctrine of God

1. We show its influence in our life

2. We are an ornament displaying what Christian living is like

C. We conform ourselves to his image - Romans 8:29

IV. What happens when some seek to be in Christ, but do not allow Christ to be in them?

A. They only have an outward form of religion instead of a religion that changes them - Romans 12:1-2

B. They don’t grow

1. Ever learning, but it never becomes a part of them - II Timothy 3:7

2. They lack the sincere desire - I Peter 2:1-3

3. They don’t press forward - Philippians 3:13-14

C. Service to Christ is a chore instead of a joy - Malachi 1:13

D. They can’t influence the world because the light isn’t in them - Matthew 5:13-14

V. The hope of glory - Colossians 1:24-29

A. Our goal is to perfect you in Christ so that you might have a hope of glory

Based on an article by Harold Hancock

Crucified But Lives

Jeffrey Hamilton — Mon, 26 Jan 2026 20:54:06 +0000

by Hugh DeLong

"I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me. I do not nullify the grace of God, for if righteousness comes through the Law, then Christ died needlessly" (Galatians 2:20-21).

After showing a ‘timeline’ of his life and proving that he did and could not have learned the gospel message from the other apostles, and that they, after knowing his teaching, gave him the right hand of fellowship (acknowledged him as inspired of God). He also withstood them (cp., Galatians 2:14: ‘to his (their) face") for they themselves were no longer living by what they had revealed!

Then, this great statement at the end of this chapter! He did what he had instructed us to do – crucify the old man! We are raised (in baptism) to walk in newness of life. There is to be a transformation of our character and a change in our worldview. No longer to live to ourselves, but "by faith (trust) in the Son of God."

Jesus gave himself up for us. He willingly died, died an insulting and humiliating death by crucifixion. Yet, he now lives for us as our High Priest and Mediator.

While this resolution to change can and does take place ‘immediately’ or quickly at our conversion, the process of transformation will take time and perseverance. We will continually adjust our thinking and actions as we learn more.

The good news is that God allows us this time to change. We will fall short many times, yet He desires to forgive. As we learn of any fault or shortcoming, we, with sorrow in our hearts at such, turn back. Through this, we are gradually but constantly being transformed. We don’t despair as we learn of such shortcomings, but we do turn to our loving God, who has promised to forgive us when we do. This is living by faith.

Does this describe your life with Jesus?

A New Man

Jeffrey Hamilton — Sun, 18 Jan 2026 15:13:47 +0000

https://www.lavistachurchofchrist.org/cms/wp-content/uploads/2026/01/A-New-Man.mp3

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by Garry Floyd

Text: John 3:1-18

What Does It Mean to Be “A New Man”?
- II Corinthians 5:16–17
- Paul declares that in Christ we no longer evaluate life merely from a human point of view. To be a New Man is not cosmetic change or religious language. It is a complete transformation of identity, purpose, and direction. The New Man lives with eternity in view, not as though the present physical state is all that matters.
- If the New Man is more than flesh and circumstance, then the question becomes this: what guides his values and his witness in a world obsessed with appearances?
A New Man Is Not Defined by Outward Appearances
- II Corinthians 5:12–13; Ephesians 5:29
- The New Man does not boast in appearance, reputation, or approval. He upholds the integrity of God’s Word even when it costs him popularity. The world may call him extreme or unreasonable, but faithfulness has never been a popularity contest. God understands humanity’s tendency to focus on the flesh, yet He calls the New Man to something higher, just as Christ lovingly cares for His Church.
- Standing firm against the world requires more than resolve. It requires a transformed heart anchored in the finished work of Christ.
A New Man Lives for Christ, Not for Himself
- II Corinthians 5:15; II Corinthians 5:18
- The New Man reveres the sacrifice of Jesus, who conquered sin and death. Because Christ died for all, the New Man no longer lives for himself but for the One who died and rose again. He recognizes that reconciliation with God was not his achievement. God was in Christ, restoring His creation to Himself.
- When reconciliation becomes our foundation, purpose begins to shape our daily walk.
A New Man Lives with God-Given Purpose
- Isaiah 43:18–19
- The New Man does not live chained to the past. God is doing a new thing and continues to make a way where there seems to be no way. Deliverance from sin is not theoretical. It is personal, ongoing, and purposeful. God’s divine purpose defines the believer’s destiny.
- Purpose must be expressed in practice. A new identity calls for new behaviors.
New Man Behaviors: Putting On the New Self
- Colossians 3:10; Matthew 26:41
- The New Man intentionally puts on the new self, like replacing worn and ill-fitting clothes with a garment made just for him. This renewal requires effort and perseverance. Jesus’ command to watch and pray reminds us that spiritual vulnerability demands spiritual discipline.
- Discipline can feel daunting, especially when weakness is evident. Yet God has not left the New Man without help.
Prayer, Weakness, and God’s Sovereign Work
- Romans 8:26; Romans 8:28–30
- The New Man does not retreat from God because of weakness. Even when words fail, the Spirit intercedes. The promise that all things work together for good is not about comfort or ease. It is about conformity to Christ, deeper fellowship with God, fruitful living, and final glorification.
- As God reshapes the heart, He also calls for decisive action against sin.
Putting Sin to Death and Honoring God in Relationships
- Colossians 3:5; Colossians 3:8–9
- Scripture speaks plainly. The New Man puts to death what is earthly within him. Sinful behaviors are not managed; they are eliminated.
- God also expects the New Man to put away attitudes and actions that destroy godly influence and spiritual encouragement in relationships.
- Changed behavior flows from renewed thinking. A transformed life begins in the mind.
New Man Thinking: A Renewed Mind and Identity
- Colossians 3:1–3; Ephesians 2:8–10
- The New Man sets his mind on things above and asks, “What would Jesus do?” He understands that salvation is by grace and that he is God’s workmanship, created to display His glory by breaking destructive cycles and building a life that honors God.
- Renewed thinking also restores God’s original design and reminds us where we came from.
God’s Design, Our Unity, and Our Access to God
- Ephesians 4:22–24; Ephesians 2:14–15; Ephesians 2:18–19
- The New Man embraces God’s design for humanity, created in His likeness. He does not forget that without Christ, he was lost, without hope, and without God in the world. Through the blood of Jesus, he has been brought near, granted access to the Father, and made a fellow citizen with the saints.
- To fully understand the New Man, we must also understand why God desired something new in the first place.
Why God Wanted a New Man: Lessons from Redemptive History
- Key Exodus through the Gospels
  - Complaining and Doubting (Exodus 14:11–12): A rescued people with an unrenewed heart still longed for bondage.
  - Idolatry Breaks Covenant Intimacy (Exodus 32:7–10): A divided heart cannot sustain closeness with a holy God.
  - Discontent Reveals Distrust (Numbers 11:1; 14:11): Grumbling exposes a failure to trust God’s character and provision.
  - Faith Without Remembrance Fades (Judges 2:16–21): Forgetting what God has done leads to spiritual collapse.
  - Wanting to Fit In Replaces Divine Identity (I Samuel 8:4–9): Imitating the world costs us God’s unique calling.
  - Worship Without Obedience Is Empty (Isaiah 1:1–15): God rejects praise that is disconnected from righteous living.
  - Ritual Without Compassion Misses God’s Heart (Amos 5:21–24): Justice and mercy reveal true devotion.
  - The Greatest Heartbreak (John 1:9–11): God came in the flesh, and His own people did not recognize Him.
  - Promise of a New Covenant (Jeremiah): God promised transformation from the inside out.
  - Jesus’ Lament (Matt. 23:37–39): God’s longing heart grieves over resistant people.
- God did not need better rules. He desired transformed hearts. The New Man is God’s answer to humanity’s repeated failure.
  With this history in view, the call to live as the New Man becomes both urgent and sacred.
- The New Man exists because the old way could not sustain covenant faithfulness. God was not after external conformity but inward transformation. In Christ, God fulfilled His promise of a New Covenant, writing His will on renewed hearts.
Closing Exhortation: Put On the New Man
- Church, hear this clearly: becoming a New Man is not a suggestion; it is a divine requirement (Ephesians 4:24). God commands us to put on the new self, created according to His righteousness and holiness. This is not optional Christianity. This is covenant obedience.
- And do not deceive yourself into thinking there will be another moment, another window, another chance to respond. Scripture is plain: we live once, we die once, and we stand before God (Hebrews 9:27; II Corinthians 6:2). Today is the day of grace. Tomorrow is not promised.
- This world is your last stop. If you are waiting to “see what God is going to do,” hear me, God has already done it. He has spoken. He has moved. He has sent His Son. He has poured out His Spirit. Waiting now is not faith, it is delay (Acts 24:25).
- God has done a new thing (Isaiah 43:19). He has made us new in Christ and reconciled us to Himself (II Corinthians 5:17). The question is not whether God is moving. The question is whether you perceive it and respond to it. We are called to lay our lives on the altar as living sacrifices, holy and acceptable to God. That is our reasonable service (Romans 12:1-2).
- And when we refuse to surrender our flesh, when we cling to the old life, we grieve the heart of God just as Israel did in their rebellion.
- Do not repeat their mistake. Do not harden your heart. Even now, Christ is pleading for you (Romans 8:34). He stands at the right hand of the Father, interceding on your behalf (Heb. 7:25). Heaven is advocating for your obedience.
- Somebody says, “But what if I can’t live up to this?” Listen, with God, nothing is impossible (Philippians 4:13). You were never called to do this in your own strength. And when you stumble, God has already made provision. The call is not perfection. The call is repentance. Get back up and keep following Jesus (I John 2:1).
- So what are you waiting for? Perfect conditions? There is no such thing. God already provides the sun and rain for everyone (Matthew 5:45). While you wait for perfect weather, eternity moves forward. The real question is this: who are you choosing to be while you wait?
- Are you waiting on your family? Your parents? Your spouse? Your past? Or are you trying to squeeze everything you can out of the old life before you surrender? Jesus said following Him costs everything (Luke 14:26). But what you gain is life.
- So hear the plea of Scripture: do not receive the grace of God in vain (II Corinthians 6:1-2). God says, “I heard you at the right time, and I helped you on the day of salvation.” And that day is not someday. That day is now.
  - Now is the acceptable time.
  - Now is the day of salvation.
  - Now is the moment to put on the New Man.

I Need to Find Myself

Jeffrey Hamilton — Fri, 24 Oct 2025 01:13:02 +0000

by Zeke Flores

Remember the "I need to find myself" craze of a decade or two ago? People were off on spontaneous and sometimes irresponsible adventures to "find myself." A cynic might have simply pointed to that person and said, "There you are, I found you!"

In his book "In Search of Myself," D. R. Davies says, "I found myself in finding God. What I was searching for was for my own identity, and without knowing it, my search was for God." Great insight there. Who better to sort out the identity issues, the confusion of "self" than the One who made you, who instilled in you the intricacies that make you you, and Who knows you better than anyone else, including yourself?

It's no accident that the word of God is called a mirror (James 1:23-25). In it, we see our flaws and shortcomings, our blemishes and blunders. But we also see what God sees in us: our potential and our possibilities. God's word digs deep into who we are as humans, into our very selves, and probes for flaws that He might fix -- for good. This is the real search for self, and finding oneself in God's way of things is the only discovery of self-worth making.

So, take a look into the divine mirror. Look closely and with a sincere desire to find— and fix —the flaws. Then, you'll be remade into a new self, one that shows your true purpose: to reflect the image of the One who made you you, the real you that you were meant to be!

"For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart. And no creature is hidden from his sight, but all are naked and exposed to the eyes of him to whom we must give account" (Hebrews 4:12-13).

Saul’s Conversion

Jeffrey Hamilton — Wed, 17 Sep 2025 18:38:27 +0000

by Keith Greer

I watched a DVD that contained a religious debate between Brother Larry Hafley and his opponent, a man whose last name is Ross. The subject of the debate: "Is baptism necessary for salvation?" One of the passages considered deals with Saul's conversion. Brother Hafley presented a powerful chart showing the impact of the teaching in Acts 9. This article communicates my understanding of that chart and the Acts 9 text. If Paul was saved on the road to Damascus,...

The Lord didn't know it. "... Saul, Saul, why are you persecuting Me? And he said, Who are You, Lord? Then the Lord said, I am Jesus, whom you are persecuting. It is hard for you to kick against the goads. So he, trembling and astonished, said, Lord, what do You want me to do? Then the Lord said to him, Arise and go into the city, and you will be told what you must do" (Acts 9:4-6). If Saul was already saved, why did he need to go into Damascus? What information would he receive there? Notice the Lord's statement, "what you must do." Jesus appeared to Saul, but that didn't save him. He needed more information. Saul had been persecuting the church (Acts 8:3). To make a complete turnaround, he needed a reason that he would find in Damascus, not on the road.

Saul didn't know it. "Then Saul arose from the ground, and when his eyes were opened he saw no one. But they led him by the hand and brought him into Damascus. And he was three days without sight, and neither ate nor drank" (Acts 9:8-9). Saul was the most miserable saved person I've ever seen. Others who obeyed the gospel went on their way rejoicing (Acts 9:39; 16:34). Why would he fast and pray for three days instead of rejoicing over his salvation from sin? The text seems to reinforce the notion that Saul was unsure about his condition. He was praying for more answers and fasting to demonstrate repentance and remorse over his previous conduct (II Corinthians 7:8-11).

Ananias didn't know it. "Then a certain man Ananias, a devout man according to the law, having a good testimony with all the Jews who dwelt there, came to me; and he stood and said to me, 'Brother Saul, receive your sight.' And at that same hour I looked up at him. Then he said, 'The God of our fathers has chosen you that you should know His will, and see the Just One, and hear the voice of His mouth. For you will be His witness to all men of what you have seen and heard. And now why are you waiting? Arise and be baptized, and wash away your sins, calling on the name of the Lord'" (Acts 22:12-16). In Acts 9, we read that Ananias had to be convinced to go and speak to Saul. Why? Ananias knew of Saul's conduct among the Jews and his hatred for Christians, whom he believed to be opposed to God. He was on his way to Damascus to find them, bind them, and take them back to Jerusalem to be cast into prison. Ananias instructed Saul to call on the Lord's authority by being baptized to wash away his sins. Sin separates men from God (Isaiah 59:1-2). If Saul's sins had already been forgiven, it was news to Ananias!

Saul's conversion shows the necessity of baptism and harmonizes perfectly with all other scripture passages that discuss baptism. Mr. Ross was unable to get around the plain teaching in these passages. Could you?

Amazingly Saved and Radically Changed by the Cross

Jeffrey Hamilton — Sat, 23 Aug 2025 19:59:30 +0000

by David Gibson

Why did Jesus die on the cross? To save our souls? Indeed, He did, but that’s not all.

For Him

His death means the end of our self-centered living and the beginning of Christ-centered living: “he died for all, that those who live might no longer live for themselves but for him who for their sake died and was raised” (II Corinthians 5:15).
Since we have been purchased by His blood, our bodies, which now belong to Him, must be used for God’s glory, not for immorality (I Corinthians 6:18-20).

Like Him

His death sets us an example of humility and obedience. “Have this mind among yourselves, which is yours in Christ Jesus . . . . he humbled himself by becoming obedient to the point of death, even death on a cross” (Philippians 2:5-8).
His refusal to retaliate (O Peter 2:21-23) and His endurance in the face of opposition (Hebrews 12:1-3) should lead us to do as He did.

For others

His death leads us to love others as we have been loved. “Therefore be imitators of God, as beloved children. And walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God” (Ephesians 5:1-2).
His death leads us to love sacrificially: “By this we know love, that he laid down his life for us, and we ought to lay down our lives for the brothers” (I John 3:16).
Now that we belong to Him, we put evil deeds behind us and now engage in good deeds (Titus 2:14).
His death means we forgive as we have been forgiven (Ephesians 4:32).

But that’s not all—and yet these passages should be sufficient to show that God means for the death of His Son to open up for us a whole new way of thinking and living.

And what a life it is!