` But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted

from the simplicity that is in Christ' (2 Cor. 11:3).

Such therefore is the `sincerity' that should characterise all who by grace are `accepted in the Beloved'.

It has been our endeavour first of all to display before the reader the wondrous grace of our complete and

irrevocable acceptance in the Beloved, and then to urge, as the Scriptures urge, some correspondence in our doctrine

and manner of life as a consequence. In other words, they who are `accepted' should seek to be `acceptable', even as

we have already seen that they who are `un1eavened' should purge out the old leaven.

Under our first heading we showed that the word translated `to make acceptable' in Ephesians 1:6 was charitoo,

a word derived from charis `grace'. Out of the many occurrences of charis `grace' that are found in the New

Testament the Authorised Version translates one occurrence `acceptable'. This exceptional rendering is however

enough for our purpose. `Accepted' ones should seek grace to be `acceptable'. This one reference is in 1 Peter 2:20,

where we read, `If when ye do well, and suffer for it, ye take it patiently, this is acceptable to God'. Let us therefore

in closing observe the various words used by the apostle to indicate this `acceptableness'.

Apodektos `acceptable' (1 Tim. 2:3; 5:4). The word is derived from dechomai `to receive' and suggests that God

will graciously receive whatever is defined in 1 Timothy as `good and acceptable'.

In the first instance, it is prayer and thanksgiving `for all men', regardless of their character or rank, because God

Himself is no respecter of persons and will have all men to be saved and come to a knowledge of the truth, even

though it is also written that there are some who, in spite of all, will never come to a knowledge of the truth. The

second passage is in a most practical context. It refers to the showing of piety at home, not by `praying' but rather by

`paying', in other words by `requiting their parents'. We `pray' and we `pay'; kings or parents, one extreme or

another, such is the range of acceptable service.

Dektos, the same as above, but without the adjunct, is found in Philippians 4:18, a passage we have already

considered under another heading : `The things which were sent from you, an odour of a sweet smell, a sacrifice

acceptable, well pleasing unto God'. This `well pleasing' which is a synonym for `acceptableness' in Philippians

4:18 is translated `acceptable' in a similar context in Romans 12:1,2.

The word is euarestos, and literally means `well pleasing'. We learn from Romans 12:1 that it is the `logical'

service, the willing rendering up of our very bodies as living sacrifices that is `acceptable' to God, even as in

Romans 14:18, we learn that a walk that is `charitable' and that regards the weaker brother, avoiding every occasion

of stumbling, is acceptable not only to God, but is approved of men. It was the apostle's endeavour that `whether

present or absent' that he might be accepted of God (2 Cor. 5:9). The walk as children of light, advocated in

Ephesians `proves' what is acceptable unto the Lord (Eph. 5:10).

We have been made `accepted', that is the glorious doctrine made known by the apostle as the Lord's prisoner.

This `acceptance' we have seen, includes `holiness', `blamelessness', and the condition that can be described as

`without spot', all terms that are found in the Old Testament in connection with the offerings that foreshadow

Christ. Those who are accepted, are `washed', `cleansed' and `made meet'. This blessed acceptance we have seen

influences our walk, our service, our manner of life. It touches our bodies and our purses, our spirits and our

prayers, and the teaching of Scripture on this blessed theme we believe is well presented by words with which this

closing section opens, `Accepted' and `Acceptable'.