1/17/20

"THE BOOK OF DANIEL" The Vision Of The Four Beasts (7:1-28) by Mark Copeland


"THE BOOK OF DANIEL"

The Vision Of The Four Beasts (7:1-28)

INTRODUCTION

1. The book of Daniel naturally divides itself into two parts...
   a. In our introductory lesson, we described these parts as:
      1) God's providence in history - Dan 1:1-6:28
      2) God's purpose in history - Dan 7:1-12:13
   b. Wiersbe describes these two parts as:
      1) The personal history of Daniel - Dan 1:1-6:28
      2) The prophetical history of Daniel - Dan 7:1-12:13

2. The second half of the book contains four visions seen by Daniel...
   a. The vision of the four beasts - Dan 7:1-28
   b. The vision of the ram and the goat - Dan 8:1-27
   c. The vision of the seventy weeks - Dan 9:1-27
   d. The vision of the time of the end - Dan 10:1-12:13
   -- In which God reveals to Daniel many things about His purpose and
      plan in history, regarding the nation of Israel and the 
      everlasting kingdom to come

[In this lesson we shall consider "The Vision Of The Four Beasts",
found in Dan 7:1-28.  We begin by noting...]

I. THE VISION DESCRIBED (1-14)

   A. DATE OF THE VISION...
      1. Received by Daniel in the first year of Belshazzar king of
         Babylon - Dan 7:1
      2. This would be about 550 B.C., when Belshazzar became co-regent
         with his father Nabonidus

   B. DETAILS OF THE VISION...
      1. Part One:  The four beasts from the sea - Dan 7:2-8
         a. The four winds of heaven stirring up the Great Sea
            (Mediterranean Sea)
            1) The "sea" may symbolize the mass of humanity 
                - cf. Isa 17:12; Re 17:15
            2) The "four winds of heaven" may be forces God uses to
               control and even destroy - cf. Jer 49:36; 51:1  -- (Harkrider)
         b. Four great beasts coming up out of the sea
            1) The lion with eagle's wings
               a) Whose wings were plucked off
               b) Made to stand on two feet like a man
               c) A man's heart given to it
               -- The lion represents Babylon; the wings possibly
                  symbolizing the co-regency of Nabonidus and
                  Belshazzar, a kingdom shown to be remarkably fragile
                  - cf. Dan 5:1-31 (Believers' Study Bible)
            2) The bear with ribs in its mouth
               a) Raised up on one side
               b) Three ribs in its mouth between its teeth
               c) Told to "Arise, devour much flesh!"
               -- The bear represents the Medo-Persian empire; that it
                  raises on one side may reflect the Persian dominance,
                  the three ribs in its mouth may illustrate its
                  victories over Egypt, Syria, and Babylon (BSB)
            3) The winged, multi-headed leopard
               a) With four wings and four heads
               b) To whom dominion was given
               -- The leopard represents the Greek empire of Alexander
                  the Great; the wings may symbolize its rapid
                  conquest, the four heads prophetic of its division by
                  four generals after Alexander's death (BSB)
            4) The dreadful and terrible beast
               a) Exceedingly strong, with huge teeth
               b) Devouring, breaking in pieces, trampling residue with its feet
               c) Different from all the beasts before it
                  1/ Unlike the other three, it is not compared with any animal
                  2/ But if it is the beast of Revelation, note that it
                     was a conglomeration of a lion, bear and leopard- cf. Re 13:1-2
               d) With ten horns; another little horn coming up among them...
                  1/ Before whom three of the first horns were plucked from their roots
                  2/ In which were the eyes of a man, and a mouth 
                      speaking pompously
               -- This beast represents the Roman empire; the ten horns
                  and little horn may represent emperors or kings who
                  ruled during events involving the establishment of
                  God's kingdom (see below) - cf. Dan 2:44
      2. Part Two:  An awesome judgment - Dan 7:9-12
         a. Thrones were put in place, and the Ancient of Days was seated
            1) His garment was white as snow, His hair like pure wool
            2) His throne a fiery flame, its wheels a burning fire, a
               fiery stream issued from before Him
            3) A million ministered to Him, a hundred million stood before Him
            4) The court (judgment) was seated, and books were opened
         b. The judgment of the four beasts
            1) The great and terrible beast
               a) The one with the sound of pompous words from the little horn
               b) It was slain, its body destroyed, and given to the burning flame
            2) The rests of the beasts
               a) They had their dominion taken away
               b) Their lives were prolonged for a season and a time
      3. Part Three:  The coronation of the Son of Man - Dan 7:13-14
         a. Daniel sees one like the Son of Man
            1) Coming with the clouds of heaven
            2) Brought near to the Ancient of Days
         b. To Him was given dominion, glory, and a kingdom
            1) That all peoples, nations, and languages should serve Him
            2) His dominion is an everlasting dominion
            3) His kingdom the one which shall not be destroyed - cf. Dan 2:44

[The parallels between this vision and Nebuchadnezzar's dream (Dan 2)
should be carefully noted.  Both involve the rise and fall of four
kingdoms, and a kingdom which would never be destroyed. In Daniel's
three-part vision, the conflict to come between the fourth kingdom and
the establishment of the everlasting kingdom is foretold as we see...]

II. THE VISION INTERPRETED (15-28)

   A. EFFECT ON DANIEL...
      1. Grieved in his spirit - Dan 7:15
      2. Troubled by the visions he saw

   B. EXPLANATION TO DANIEL...
      1. An overall summary of the vision - Dan 7:16-18
         a. Provided by one of those who stood by (an angel?)
         b. The four beasts represent four kings (kingdoms, cf. 7:23)
         c. Yet the saints of the Most High shall receive and possess
            the everlasting kingdom
      2. Daniel's desire to know more - Dan 7:19-20
         a. About the fourth beast, exceedingly dreadful
         b. About the ten horns on it head
         c. About the little horn
            1) Before which three horns fell
            2) Which had eyes and a mouth speaking pompous words
            3) Whose appearance was greater than his fellows
      3. What Daniel then saw - Dan 7:21-22
         a. The little horn making war against the saints, prevailing against them
         b. Until the Ancient of Days came
            1) With judgment in favor of the saints of the Most High
            2) And it was time for the saints to possess the kingdom
      4. What Daniel then heard - Dan 7:23-27
         a. Concerning the fourth beast
            1) It shall be a fourth kingdom on the earth
            2) It shall devour the whole earth, trample it, and break
               it in pieces
            -- The Roman empire, which came to rule the Mediterranean world
         b. Concerning the ten horns
            1) They are ten kings to arise from this fourth kingdom
            2) After whom another shall arise
            -- These may be emperors who ruled during the first century
               A.D. when the everlasting kingdom (i.e., the church) was
               being established, or the ten kings alluded to in Re 17:
               12-13; then again, the number ten may be symbolic,
               reflecting their complete or full number, and not ten specific kings
         c. Concerning the little horn
            1) He shall be different from the first kings
            2) He shall subdue three kings
            3) He shall speak pompous words against the Most High
            4) He shall persecute the saints of the Most High
            5) He shall intend to change times and law
            6) Into whose hands the saints shall be given for a time,
               times and half a time
               1/ Perhaps 3 1/2 years (1 year, 2 years, 1/2 year), or 
                  42 months - cf. Re 13:5; also 11:2,3
               2/ A broken, short period of time involving persecution (Harkrider)
            -- This is likely the persecuting emperor of Rome (e.g.,
               Domitian), described as the beast from the sea in
               Revelation - cf. Re 13:1-2,5-7
         d. Concerning the judgment
            1) The dominion of the little horn shall be taken away,
               consumed and destroyed
            2) Then the kingdom (of heaven?), and the dominion and
               greatness of the kingdoms under heaven shall be given to
               the saints of the Most High
            3) This kingdom will be an everlasting kingdom, and
               dominions shall serve Him
            -- As depicted in Revelation, the conflict between the
               Roman empire and the church would end with the ultimate
               victory of the people of God (who even though martyred,
               would reign with Christ) - cf. Re 17:14; 19:19-20; 20:4

   C. EPILOGUE BY DANIEL...
      1. His thoughts greatly troubled him, and his countenance changed
         - Dan 7:28
      2. But he kept the matter in his heart - Dan 7:28
         a. A good course of action whenever we are unsure about the
            meaning of a particular Scripture, especially that which is prophetic
         b. As we continue to read and study, what we learn later may
            help enlighten the unclear Scripture we have kept in our heart

CONCLUSION

1. "The Vision Of The Four Beasts" is certainly interesting and challenging...
   a. It expands upon the vision seen by Nebuchadnezzar in Dan 2
   b. It introduces the conflict described in the vision seen by John in Re 13-20

2. I understand these visions to relate details concerning the 
   establishment of "the everlasting kingdom" (i.e., the church)...
   a. To occur during the days of the Roman empire
        - Dan 2:44; Lk 1:30-33; Mk 1:14-15
   b. Which began when Jesus ascended to heaven
        - Dan 7:13-14; Ac 1:9; 2:36; Ep 1:20-23; 1Pe 3:22; Re 1:5,9
   c. Which experienced great persecution at the outset 
       - Dan 7:25; Re 1:9; 2:10; 17:14

3. But the saints who persevered in those days, even to the point of
   death, continue to reign with Christ in heaven (i.e., they "possess
   the kingdom") - Dan 7:18; 2Ti 4:17-18; Re 20:4

The ultimate victory of the church over the Roman empire came to pass
as foretold to both Daniel and John.  May this fulfillment encourage us
to remain faithful until the time when Jesus returns to "deliver the
kingdom to God the Father"! - cf. 1Co 15:23-26

Executable Outlines, Copyright © Mark A. Copeland, 2016

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Where Did "Jehovah" Come From? by Justin Rogers, Ph.D.




Where Did "Jehovah" Come From?


by Justin Rogers, Ph.D.


[EDITOR’S NOTE: AP auxiliary writer Dr. Rogers is the Director of the Graduate school of Theology and Associate Professor of Bible at Freed-Hardeman University. He holds an M.A. in New Testament from Freed-Hardeman University as well as an M.Phil. and Ph.D. in Hebraic, Judaic, and Cognate Studies from Hebrew Union College-Jewish Institute of Religion.]
The personal name of God in the Hebrew Bible is יהוה (YHWH). Occurring over 6,800 times in the Old Testament, this name is by far the most common way of referring to God. Translations and traditions have developed a number of ways to represent this name respectfully without crudely spelling out “Yahweh.” English translations have typically chosen “Lord,” following the custom intitated by the Septuagint, and perpetuated in the Latin Vulgate. Normally, the small caps typeset (“lord”) is used in mass-produced English translations to mark YHWH as the underlying Hebrew, as opposed to “Lord,” which normally renders the Hebrew ādôn. Some Jewish traditions, however, choose to render YHWH as “HaShem” (literally, “the name”). The ASV (1901) is unique among mainstream translations in opting for “Jehovah” as the preferred translation for YHWH. To be clear, none of these renderings is a translation per se. They are merely reflections of respect for the personal name of God.

RESPECT FOR THE NAME OF GOD

Respect for the personal name of God was an established custom already in the earliest history of Israel. Proper esteem for the Name is one of the Ten Commandments (Exodus 20:7; Deuteronomy 5:11), and cursing the Name is a sin punishable by death (Leviticus 24:10-16). After all, one’s name stands in for his or her essence (which is why changes of names are important). With the Bible placing such importance on the name of God, it is no surprise to find Jewish people in the post-biblical period going to great lengths to reverence the name YHWH.
Some Dead Sea Scrolls manuscripts have the name of God in Paleo-Hebrew, a more archaic form of the Hebrew language. Instead of יהוה in the traditional block characters, the name of God in Paleo-Hebrew appears as . The name of God is the only word in those manuscripts written in this fashion—indicating respect. Likewise, when the translators of the Old Testament into Greek rendered the personal name of God, they chose the Greek word κύριος (kyrios), meaning “lord.” This may indicate that Jews as early as the third century B.C. were already pronouncing the Hebrew term אדון (ādôn), meaning “Lord,” when they encountered YHWH in the text. Fear of mispronouncing the holy, personal name of God perhaps led them to develop the custom of not pronouncing it at all. Consequently, we have no sure idea how the name ought to be pronounced at any stage of the language.

WHERE DID “JEHOVAH” COME FROM?

The word “Jehovah” is a Medieval mistranscription from the Masoretic Hebrew Bible. It takes the consonants of the divine name YHWH and combines them with the vowels of another Hebrew word, adōnāy (“my lord”). How such a combination occurred might be worth explaining a little more, so we begin by discussing briefly the consonantal nature of the Hebrew language and the Masoretic vowel additions.
Hebrew is a language of consonants. Vowel sounds are spoken of course, but are not traditionally written. This custom dates to ancient times. As a result, we are unable to determine exactly how the Hebrew language in the Old Testament era was pronounced. Concern, however, to preserve the precise pronunciation of the text led a group of Jewish scribes in the Middle Ages, known as the Masoretes, to invent and apply vowel symbols to the traditional consonantal text. The two oldest manuscripts of the Masoretic Hebrew Bible—the Aleppo and Leningrad codices—feature these vowel markings.
Jewish scribes were very traditional, and thus scrupulously copied the text exactly as they received it, even if they were certain they were passing along an erroneous reading. When the Masoretes encountered a text they believed to be corrupt, or one that made no sense when read publicly, they marked the word or phrase with a marginal correction known as the qe, literally meaning “it is read.” What was copied in the body of the text came to be known as the ketîv (“it is written”). When one read the Hebrew text publicly, he was supposed to replace the ketîv with the qe for the sake of accuracy, or, in the case of the name of God, respect. The name of God is the most common ketîv/qe combination in the Hebrew Bible. Because the name of God is so common, however, the Masoretes simply placed the vowels of the qe around the ketîv rather than utilizing the marginal system.
The Masoretic manuscripts of the Hebrew Bible reflect the ancient custom of pronouncing adōnāy (ah-dohn-EYE) as the qe in place of YHWH as the ketîv. The term adōnāy is a fitting choice of qe. First, the noun ādôn occurs 775 times in the Old Testament, over 400 times in reference to God. Second, the suffix -āy is a marker of the first person singular (in address), making the qe appear as a personal claim on the part of the reader. In other words, the public reader of Hebrew Scripture is understood to mean “My Lord said to Moses,” or “Let them praises give my Lord.” This was intended as a symbol of respect, but the need for a more literal rendering of the name of God than the standard “Lord” created the desire to use this made-up Masoretic term in English transliteration.
The word “Jehovah” first appears in A.D. 1381. It is easy to understand where it came from. Someone simply transcribed the Masoretic qe into a European language. In other words, someone simply took the vowels of adōnay and placed them around the consonants of YHWH. This yields the name “Jehovah,” more or less. The Aleppo and Leningrad Codices of the Hebrew Bible write the nonsensical יְהוָה (YeHVāH), which takes the vowels of adōnay (except for the ō) and places them around the consonants of YHWH. They attempt to preserve in writing a tradition of reading.
English readers are probably wondering exactly how YeHoWaH becomes Jehovah. To explain, the Y in English represents the sound J in certain other languages. The raised e is a “half-vowel,” and represents a hurried sound of barely distinguishable vocalic value (this is why adōnāy starts with an a, but the Masoretes point YHWH with an e). This “shewa,” as it is often called, is transcribed as e in the European languages. H is H. The long ō sound is reinserted (absent in the Masoretic qe) from adōnāyW is pronounced in many languages as the English v. The ā of adōnāy is represented as a. And, again, H is H. Taken together, this yields the word “Jehovah.”
The name Jehovah fell into fashion in early English translations. Tyndale, the Geneva Bible, and others used the term Jehovah, at least some of the time, to represent the Hebrew YHWH. The term occurs only four times in the King James Version of the Bible (Exodus 6:3; Psalm 83:18; Isaiah 12:2; 26:4). A mixture of “Jehovah” and “Lord” remained consistent in most English translations. The English Revised Version (1885), and its North American counterpart the American Standard Version (1901), choose “Jehovah” as its standard rendering of יהוה (YHWH), a name it uses over 6,800 times. The New World Translation of the Jehovah’s Witnesses also consistently uses the name Jehovah. More recent translations have not followed suit, preferring “lord” to “Jehovah.”
The question arises, then, is “Jehovah” the real name of God? The answer is a clear and firm “no.” First, the Masoretes themselves would not allege “Jehovah” represents the name of God. As we have discussed, the ketîv is inspired and sacred, whereas the qe is a Masoretic protection on the way the text ought to be read. By adding the vowels of adōnāy to YHWH, they never intended to create a new word, but to mark a respectful reading of the personal name of God.
Second, the vowel sounds the Masoretes added to the text represent a reading tradition much later than the biblical text itself. To get a sense of how much pronunciation can change in this length of time, watch online videos of the Canterbury Tales read with contemporary English pronunciation. Does this sound anything like modern English? Even if Hebrew pronunciation remained remarkably static over that period of time (a period of 1,000 years!), the fact that the name was not transmitted with vowels renders certainty in pronunciation simply impossible. The Masoretes preserved a reading tradition passed down in their time, not necessarily one dating to biblical times.
Third, the Masoretes did not actually give the name Jehovah or its Hebrew equivalent. Remember, the Masoretes omit the ō vowel from the qe, yielding the nonsensical Hebrew word YeHWāH (it is nonsensical since every Hebrew consonant must have an accompanying vowel; the middle “H” does not). So, the builders of the make-believe word “Jehovah” added something the Masoretic Hebrew does not have in the first place.

CONCLUSION

The term Jehovah is less than 700 years old. Even its Hebrew near-equivalent can date no earlier than the Masoretic application of vowels to the consonantal text in the Middle Ages. The same holds true for the spelling “Yahweh,” although scholars feel confident this form is much closer to the original pronunciation (based partially on ancient transliterations). That said, is it more respectful to use the name Jehovah? Some think so. Those who stringently defend the use of the name Jehovah argue their position on the basis of its being more literal and more original. However, we have observed that the term “Jehovah” is neither original to the Bible nor to the Masoretic tradition. And it is simply inaccurate to use an English transliteration of a Hebrew word that was never intended to be pronounced in the first place. The Jewish tradition is careful not to misuse the personal name of God, distancing itself with epithets such as “the Lord” or “the Name.” A biblical Israelite, if transported to modern times, would not understand what “Jehovah” even meant since it isn’t actually a Hebrew word. The name Jehovah is no more literal, no more respectful, and no more accurate than the more commonly used lord.

When was “The Faith” Delivered? by Kyle Butt, M.Div.





When was “The Faith” Delivered?

by Kyle Butt, M.Div.


Recently we received a very interesting question from one of our readers. It is noteworthy for two reasons. First, many of us have probably never heard the question. (I have been working for more than 20 years in Bible study and teaching of various types and had never heard it.) Second, the answer is extremely simple, but might not appear that obvious at the outset.
The question is, how could the book of Jude be a part of “the faith” (meaning the body of New Testament teaching recognized as “the faith”) if the book of Jude states that the faith “was once and for all delivered to the saints” (vs. 3)? If Jude says “the faith” was “delivered” once and for all in the past, then how could his writing, being written after the fact, be part of “the faith”? Along those same lines, how could Peter state that God “has given to us all things that pertain to life and godliness” (2 Peter 1:3), if Peter was writing material after that statement was made that pertained to “life and godliness”?
The simple answer lies in the fact that when something is recorded is not necessarily when it is “delivered.” Throughout the first century, God inspired the apostles and various first century prophets to deliver “the faith” to the early church. Much of that material, however, was preached long before it was written down. For instance, God inspired Peter and the apostles to preach the Gospel on the day of Pentecost after Jesus’ resurrection and ascension into heaven. That sermon was not recorded, however, until about 30 years later by the inspired writer Luke. Since that is the case, we understand that the material had been delivered to the church long before it was preserved in written form by the Holy Spirit in the book of Acts.
This fact is evident in the books of 2 Peter and Jude, the two books under discussion. Both authors made a special point to insist that they were reminding their audiences of material that was already out there and available. For instance, Peter stated, “I will not be negligent to remind you always of these things, though you know them, and are established in the present truth” (2 Peter 1:12). Later in the book he stated, “Beloved, I now write to you this second epistle (in both of which I stir up your pure minds by way of reminder)” (2 Peter 3:1). Jude made similar statements when he wrote, “But I want to remind you, though you once knew this” (vs. 5). And when he stated, “remember the words which were spoken before by the apostles of our Lord Jesus Christ.” These authors insist that they are reminding their readers of material that the readers had access to before they read these letters.
When we stop to consider the situation, this would have to be the case. Jesus explained that the Holy Spirit would help the apostles know what to say when they stood before rulers (Matthew 10:19). Yet we read of only a very few instances of such messages in Acts. Certainly it was the case that Matthew, Andrew, Thomas, and the other apostles preached inspired messages that we have no record of. In 1 Corinthians 14:31, we learn that certain people in the Corinthian church were prophets, but we do not have a record of their messages. The point is this: throughout the first century, the Holy Spirit was delivering “all things” (John 14:26), guiding the inspired writers into “all truth” (John 16:13), and making known “the faith” to the church in a number of ways. When we see it preserved by an inspired writer, that does not mean it had not been previously delivered in one form or another to the church prior to that.

When Did Terah Beget Abraham? by Eric Lyons, M.Min.




When Did Terah Beget Abraham?

by Eric Lyons, M.Min.


Unfortunately, in an attempt to defend the strict chronology of Bible genealogies, there are some who read them without taking into account that certain Hebrew phrases possess a wider connotation than what might be perceived in English. One of these phrases occurs several times in Genesis 11. In that chapter, we learn of various Messianic ancestors who lived to a certain age and begot sons. For example, verse 16 of the chapter reads: “Eber lived thirty-four years, and begot Peleg.” Later, we read where “Nahor lived 29 years, and begot Terah” (11:24). The sons listed in this chapter generally are thought to be the firstborn sons, yet the evidence shows that this was not always the case because there was not always a father-to-firstborn-son linkage.
Many have assumed that because Genesis 11:26 states, “Now Terah lived seventy years, and begot Abram, Nahor, and Haran,” that Abram (also known as Abraham; cf. Genesis 17:5) was Terah’s firstborn, and that he was born when Terah was 70. The truth is, however, Abraham was not born for another 60 years. When Stephen was delivering his masterful sermon recorded in Acts 7, he stated that Abraham moved to the land of Palestine “after the death of his father [Terah—EL]” (7:4). Yet if Terah was 205 years old when he died (Genesis 11:32), and Abraham departed Haran when he was 75 (Genesis 12:4), then Terah was 130, not 70, when Abraham was born. In light of this information, John Whitcomb and Henry Morris have aided us in better understanding Genesis 11:26 by paraphrasing it as follows: “And Terah lived seventy years and begat the first of his three sons, the most important of whom (not because of age but because of the Messianic line) was Abram” (1961, p. 480, parenthetical item in orig.).
Lest you think this is an isolated incident (in which the son mentioned was not the firstborn son), consider another example. Genesis 5:32 states: “And Noah was five hundred years old, and Noah begot Shem, Ham, and Japheth.” Like the situation with Terah begetting Abraham, Nahor, and Haran, here we read that at age 500, Noah begot Shem, Ham, and Japheth. Was Shem the firstborn? Were the three sons of Noah triplets? Or was Shem mentioned first because of his Messianic connection? In all likelihood, the evidence seems to indicate that Shem was not the firstborn, but was born two years later. Consider the following passages:
“Noah was six hundred years old when the flood waters were on the earth” (Genesis 7:6).
“And it came to pass in the six hundred and first year, in the first month, the first day of the month, that the waters were dried up from the earth and Noah removed the covering of the ark and looked, and indeed the surface of the ground was dry” (Genesis 8:13, emp. added).
“Shem was one hundred years old, and begot Arphaxad two years after the flood” (Genesis 11:10, emp. added).
These verses seem to suggest that Shem was born, not when Noah was 500, but rather when he was 502. A comparison of Genesis 11:10 with 10:22 may suggest that Shem’s son, Arphaxad, was not the firstborn son in his family. Likely, Shem, Arphaxad, and others are mentioned first for the same reason Abraham is—because they are Messianic ancestors, and not because they were the firstborn sons of their fathers. Interestingly, numerous other Messianic ancestors, such as Seth, Isaac, Jacob, Judah, and Perez, were not firstborn sons. Was Moses being dishonest when he recorded these genealogies? Absolutely not. We must remember that
the year of begetting a first son, known in the Old Testament as “the beginning of strength,” was an important year in the life of the Israelite (Gen. 49:3; Deut. 21:17; Psa. 78:51; and Psa. 105:36). It is this year...and not the year of the birth of the Messianic link, that is given in each case in Genesis 11 (Whitcomb and Morris, p. 480).
Just as Genesis 5:32 does not teach that Noah was 500 when Shem was born, Genesis 11:26 does not teach that Abraham was born when Terah was 70. This verse basically means that Terah began having children at age 70, not that all three children were born at that age. According to other passages, Terah was 130 when Abraham was born. Those who allege these passages contradict Genesis 11:26 simply are misunderstanding the text by not taking into account that certain Hebrew phrases possess a wider connotation than what might be perceived in modern-day English.

REFERENCES

Whitcomb, John C. and Henry M. Morris (1961), The Genesis Flood (Grand Rapids, MI: Baker).

“YOU’RE MISSING THE POINT!” by Jim McGuiggan




“YOU’RE MISSING THE POINT!”

That’s Ezra 2:67. Ezra says that’s how many there were and I believe him.
We would have been just as happy with Ezra’s accurate record if he had recorded 438 and 6725. A few camels or donkeys more or less wouldn’t trouble us. What we got in Ezra 2:67 is accurate information but it doesn’t generate a lot of interest on its own. But we’re not supposed to read it “on its own.” We’re supposed to get up on a high place and look down.
If we were in the mood we’d count the number of camels and donkeys. “Yes, he got it right,” we might say, “for we saw it with our own eyes.” But then we’d notice horses and mules and maybe we’d count them to assure ourselves of Ezra’s accuracy. Then we’d notice there were flocks and herds! Then people; boys and girls and women and men—250 of them are singers. We give up all counting and recognize on Ezra’s count that the entire assembly numbered 42,360.
We might walk over to him and commend him for his accuracy as a chronicler. He’d probably thank us but if we made the throbbing center of our speech something about his good counting he would tell us, “You’re missing the point!”
Ezra wasn’t counting heads or hoofs—he was recording a momentous event of which the details were a part. He wasn’t just logging information—he was telling a story, he was rehearsing an event filled with glory! This event said things about mighty Babylon! The herds and donkeys, the flocks and the camels, the mules, horses, singers and the rest of the host sang the fulfillment of Isaiah 44 & 45 where Cyrus is named as God’s deliverer of His people.
To isolate two verses about the animals reduces the message that even the animals proclaim. Mules and camels, horses and donkeys all kicking up dust and chaos were stirring the dust of freedom and and proclaiming the chaos of freedom. These animals meant and mean something! But they only man something if we let them be what the Bible means them to be!
They function as a part of a great Return with the faithful God fulfilling His promise to bring them home. But He is more than faithful; He is capable of doing the wondrous things He promises. And that means He is the Lord of nations and the God who shapes and uses history.
Isolating verses, atomizing scriptures, slavishly repeating what they say without giving them their place within the Cosmic Adventure is no good kind of Bible study!
It not only misses the POINT of the text, it is robbed of the POWER of it; the power it brings! God makes His presence felt in the truth He gives, John 6:3.

I WANT MY SINS FORGIVEN LIKE THE TAX COLLECTOR BY STEVE FINNELL



I WANT MY SINS FORGIVEN LIKE THE TAX COLLECTOR  BY STEVE FINNELL


Advocates of having sins forgiven by reciting a sinner's pray use as a proof-text, the parable of the publican and the Pharisee.

 Luke 18:9-14 Also He spoke this parable to some who trusted in themselves that they were righteous, and despised others: 10 "Two men went up to the temple to pray, one a Pharisee and the other a tax collector. 11 "The Pharisee stood and prayed thus with himself, God, I thank You I am not like other men---extortioners, unjust, adulterers, or even as this tax collector. 12 'I fast twice a week; I give tithes of all that I possess.' 13 "And the tax collector, standing afar off, would not so much as raise his eyes to heaven, but beat his breast, saying , 'God be merciful to me a sinner!. 14 "I tell you, this man went down ti his house justified rather than the other; for everyone who exalts himself will be abased, and he who humbles himself will be exalted.(NKJV)

This is not a parable about salvation, it is about arrogance versus humility.

There is no indication that the Pharisee nor the Jewish tax collector were believers in Jesus Christ. They were both Jews.

If you want to say a sinner's prayer so you can be saved like the Jewish tax collector; then you believe you can have your sins forgiven without confessing Jesus as the Christ. Do you think you can be saved without believing that God raised Jesus from the dead? Do you believe you can be saved without believing that Jesus is the Son of God? Do you believe you can be saved while rejecting what Jesus said when He said he who has been baptized will be saved?

The tax collector (publican) was not a Christian, nor did he become a Christian by praying a prayer of humility.    

Cry For Deliverance by B. Johnson



Cry For Deliverance

When the people of God fail to keep their part of the covenant He has made with them and fall into sin, God disciplines them with the rod of men. Many accounts in scripture show this pattern.
“I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men. But my mercy shall not depart away from him, as I took it from Saul, whom I put away before thee” (2 Sam 7:14-15).
The Israelites were by no means in the same position as God’s children today, especially because of their perpetual disobedience and ‘alway erring in their hearts’ (Heb 3 & 4), and the fact that most never seem to have been converted in the first place. The Lord showed the beginning of warning in a pattern that occurred in the book of Judges. There the people fell away, cried to the Lord, and were delivered over and over. We see the same pattern occurring throughout Israel’s 1620 year history. The people fell away, cried to the Lord and were delivered.
“And when the children of Israel cried unto the LORD, the LORD raised up a deliverer to the children of Israel, who delivered them, even Othniel the son of Kenaz, Caleb’s younger brother” (Judges 3:9).
“But when the children of Israel cried unto the LORD, the LORD raised them up a deliverer, Ehud the son of Gera, a Benjamite, a man left-handed: and by him the children of Israel sent a present unto Eglon the king of Moab” (Judges 3:15).
“And the children of Israel cried unto the LORD: for he had nine hundred chariots of iron; and twenty years he mightily oppressed the children of Israel” (Judges 4:3).
“And Israel was greatly impoverished because of the Midianites; and the children of Israel cried unto the LORD” (Judges 6:6).
“And it came to pass, when the children of Israel cried unto the LORD because of the Midianites, that the LORD sent a prophet unto the children of Israel, which said unto them, Thus saith the LORD God of Israel, I brought you up from Egypt, and brought you forth out of the house of bondage” (Judges 6:7-8).
“And the children of Israel cried unto the LORD, saying, We have sinned against thee, both because we have forsaken our God, and also served Baalim” (Judges 10:10).
“And the children of Israel said unto the LORD, We have sinned: do thou unto us whatsoever seemeth good unto thee; deliver us only, we pray thee, this day” (Judges 10:15).
Even though Deborah was greatly honored by God because of her leadership and judgment during this time, it certainly was no honor to the people of Israel that their leader was a woman. We see in several passages that it was a sign of God’s keen displeasure when a woman ruled over them.
“Woe unto the wicked! It shall be ill with him: for the reward of his hands shall be given him. As for my people, children are their oppressors, and women rule over them. O my people, they which lead thee cause thee to err, and destroy the way of thy paths” (Isa 3:11-12).
“And I will give children to be their princes, and babes shall rule over them” (Isa 3:4).
“Behold, thy people in the midst of thee are women: the gates of thy land shall be set wide open unto thine enemies: the fire shall devour thy bars” (Nah 3:13).
God chastened his people and caused them much pain, yet He was faithful to restore them to himself as soon as they repented. What better example could we have for what is happening in our nation today than to read the examples from His word. Truly He is merciful and just in His dealings with the children of men. Shall we learn from these examples so that we are not totally destroyed?
Beth Johnson
The Scripture quotations in this article are from
The King James Version.

Published in The Old Paths Archive
(http://www.oldpaths.com)

Bible Reading for January 17 - 19 by Gary Rose



Bible Reading for January 17 - 19 

World  English  Bible

Jan. 17
Genesis 17

Gen 17:1 When Abram was ninety-nine years old, Yahweh appeared to Abram, and said to him, "I am God Almighty. Walk before me, and be blameless.
Gen 17:2 I will make my covenant between me and you, and will multiply you exceedingly."
Gen 17:3 Abram fell on his face. God talked with him, saying,
Gen 17:4 "As for me, behold, my covenant is with you. You will be the father of a multitude of nations.
Gen 17:5 Neither will your name any more be called Abram, but your name will be Abraham; for I have made you the father of a multitude of nations.
Gen 17:6 I will make you exceedingly fruitful, and I will make nations of you. Kings will come out of you.
Gen 17:7 I will establish my covenant between me and you and your seed after you throughout their generations for an everlasting covenant, to be a God to you and to your seed after you.
Gen 17:8 I will give to you, and to your seed after you, the land where you are traveling, all the land of Canaan, for an everlasting possession. I will be their God."
Gen 17:9 God said to Abraham, "As for you, you will keep my covenant, you and your seed after you throughout their generations.
Gen 17:10 This is my covenant, which you shall keep, between me and you and your seed after you. Every male among you shall be circumcised.
Gen 17:11 You shall be circumcised in the flesh of your foreskin. It will be a token of the covenant between me and you.
Gen 17:12 He who is eight days old will be circumcised among you, every male throughout your generations, he who is born in the house, or bought with money from any foreigner who is not of your seed.
Gen 17:13 He who is born in your house, and he who is bought with your money, must be circumcised. My covenant will be in your flesh for an everlasting covenant.
Gen 17:14 The uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people. He has broken my covenant."
Gen 17:15 God said to Abraham, "As for Sarai your wife, you shall not call her name Sarai, but her name will be Sarah.
Gen 17:16 I will bless her, and moreover I will give you a son by her. Yes, I will bless her, and she will be a mother of nations. Kings of peoples will come from her."
Gen 17:17 Then Abraham fell on his face, and laughed, and said in his heart, "Will a child be born to him who is one hundred years old? Will Sarah, who is ninety years old, give birth?"
Gen 17:18 Abraham said to God, "Oh that Ishmael might live before you!"
Gen 17:19 God said, "No, but Sarah, your wife, will bear you a son. You shall call his name Isaac. I will establish my covenant with him for an everlasting covenant for his seed after him.
Gen 17:20 As for Ishmael, I have heard you. Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly. He will become the father of twelve princes, and I will make him a great nation.
Gen 17:21 But my covenant I establish with Isaac, whom Sarah will bear to you at this set time next year."
Gen 17:22 When he finished talking with him, God went up from Abraham.
Gen 17:23 Abraham took Ishmael his son, all who were born in his house, and all who were bought with his money; every male among the men of Abraham's house, and circumcised the flesh of their foreskin in the same day, as God had said to him.
Gen 17:24 Abraham was ninety-nine years old, when he was circumcised in the flesh of his foreskin.
Gen 17:25 Ishmael, his son, was thirteen years old when he was circumcised in the flesh of his foreskin.
Gen 17:26 In the same day both Abraham and Ishmael, his son, were circumcised.
Gen 17:27 All the men of his house, those born in the house, and those bought with money of a foreigner, were circumcised with him.

Jan. 18
Genesis 18

Gen 18:1 Yahweh appeared to him by the oaks of Mamre, as he sat in the tent door in the heat of the day.
Gen 18:2 He lifted up his eyes and looked, and saw that three men stood opposite him. When he saw them, he ran to meet them from the tent door, and bowed himself to the earth,
Gen 18:3 and said, "My lord, if now I have found favor in your sight, please don't go away from your servant.
Gen 18:4 Now let a little water be fetched, wash your feet, and rest yourselves under the tree.
Gen 18:5 I will get a morsel of bread so you can refresh your heart. After that you may go your way, now that you have come to your servant." They said, "Very well, do as you have said."
Gen 18:6 Abraham hurried into the tent to Sarah, and said, "Quickly make ready three measures of fine meal, knead it, and make cakes."
Gen 18:7 Abraham ran to the herd, and fetched a tender and good calf, and gave it to the servant. He hurried to dress it.
Gen 18:8 He took butter, milk, and the calf which he had dressed, and set it before them. He stood by them under the tree, and they ate.
Gen 18:9 They said to him, "Where is Sarah, your wife? He said, "See, in the tent."
Gen 18:10 He said, "I will certainly return to you when the season comes round. Behold, Sarah your wife will have a son." Sarah heard in the tent door, which was behind him.
Gen 18:11 Now Abraham and Sarah were old, well advanced in age. It had ceased to be with Sarah after the manner of women.
Gen 18:12 Sarah laughed within herself, saying, "After I have grown old will I have pleasure, my lord being old also?"
Gen 18:13 Yahweh said to Abraham, "Why did Sarah laugh, saying, 'Will I really bear a child, yet I am old?'
Gen 18:14 Is anything too hard for Yahweh? At the set time I will return to you, when the season comes round, and Sarah will have a son."
Gen 18:15 Then Sarah denied, saying, "I didn't laugh," for she was afraid. He said, "No, but you did laugh."
Gen 18:16 The men rose up from there, and looked toward Sodom. Abraham went with them to see them on their way.
Gen 18:17 Yahweh said, "Will I hide from Abraham what I do,
Gen 18:18 seeing that Abraham has surely become a great and mighty nation, and all the nations of the earth will be blessed in him?
Gen 18:19 For I have known him, to the end that he may command his children and his household after him, that they may keep the way of Yahweh, to do righteousness and justice; to the end that Yahweh may bring on Abraham that which he has spoken of him."
Gen 18:20 Yahweh said, "Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous,
Gen 18:21 I will go down now, and see whether their deeds are as bad as the reports which have come to me. If not, I will know."
Gen 18:22 The men turned from there, and went toward Sodom, but Abraham stood yet before Yahweh.
Gen 18:23 Abraham drew near, and said, "Will you consume the righteous with the wicked?
Gen 18:24 What if there are fifty righteous within the city? Will you consume and not spare the place for the fifty righteous who are in it?
Gen 18:25 Be it far from you to do things like that, to kill the righteous with the wicked, so that the righteous should be like the wicked. May that be far from you. Shouldn't the Judge of all the earth do right?"
Gen 18:26 Yahweh said, "If I find in Sodom fifty righteous within the city, then I will spare all the place for their sake."
Gen 18:27 Abraham answered, "See now, I have taken it on myself to speak to the Lord, who am but dust and ashes.
Gen 18:28 What if there will lack five of the fifty righteous? Will you destroy all the city for lack of five?" He said, "I will not destroy it, if I find forty-five there."
Gen 18:29 He spoke to him yet again, and said, "What if there are forty found there?" He said, "I will not do it for the forty's sake."
Gen 18:30 He said, "Oh don't let the Lord be angry, and I will speak. What if there are thirty found there?" He said, "I will not do it, if I find thirty there."
Gen 18:31 He said, "See now, I have taken it on myself to speak to the Lord. What if there are twenty found there?" He said, "I will not destroy it for the twenty's sake."
Gen 18:32 He said, "Oh don't let the Lord be angry, and I will speak just once more. What if ten are found there?" He said, "I will not destroy it for the ten's sake."
Gen 18:33 Yahweh went his way, as soon as he had finished communing with Abraham, and Abraham returned to his place.

Jan. 19
Genesis 19

Gen 19:1 The two angels came to Sodom at evening. Lot sat in the gate of Sodom. Lot saw them, and rose up to meet them. He bowed himself with his face to the earth,
Gen 19:2 and he said, "See now, my lords, please turn aside into your servant's house, stay all night, wash your feet, and you will rise up early, and go on your way." They said, "No, but we will stay in the street all night."
Gen 19:3 He urged them greatly, and they came in with him, and entered into his house. He made them a feast, and baked unleavened bread, and they ate.
Gen 19:4 But before they lay down, the men of the city, the men of Sodom, surrounded the house, both young and old, all the people from every quarter.
Gen 19:5 They called to Lot, and said to him, "Where are the men who came in to you this night? Bring them out to us, that we may have sex with them."
Gen 19:6 Lot went out to them to the door, and shut the door after him.
Gen 19:7 He said, "Please, my brothers, don't act so wickedly.
Gen 19:8 See now, I have two virgin daughters. Please let me bring them out to you, and you may do to them what seems good to you. Only don't do anything to these men, because they have come under the shadow of my roof."
Gen 19:9 They said, "Stand back!" Then they said, "This one fellow came in to live as a foreigner, and he appoints himself a judge. Now will we deal worse with you, than with them!" They pressed hard on the man Lot, and drew near to break the door.
Gen 19:10 But the men put forth their hand, and brought Lot into the house to them, and shut the door.
Gen 19:11 They struck the men who were at the door of the house with blindness, both small and great, so that they wearied themselves to find the door.
Gen 19:12 The men said to Lot, "Do you have anybody else here? Sons-in-law, your sons, your daughters, and whoever you have in the city, bring them out of the place:
Gen 19:13 for we will destroy this place, because the outcry against them has grown great before Yahweh that Yahweh has sent us to destroy it."
Gen 19:14 Lot went out, and spoke to his sons-in-law, who were pledged to marry his daughters, and said, "Get up! Get out of this place, for Yahweh will destroy the city." But he seemed to his sons-in-law to be joking.
Gen 19:15 When the morning came, then the angels hurried Lot, saying, "Get up! Take your wife, and your two daughters who are here, lest you be consumed in the iniquity of the city."
Gen 19:16 But he lingered; and the men grabbed his hand, his wife's hand, and his two daughters' hands, Yahweh being merciful to him; and they took him out, and set him outside of the city.
Gen 19:17 It came to pass, when they had taken them out, that he said, "Escape for your life! Don't look behind you, and don't stay anywhere in the plain. Escape to the mountains, lest you be consumed!"
Gen 19:18 Lot said to them, "Oh, not so, my lord.
Gen 19:19 See now, your servant has found favor in your sight, and you have magnified your loving kindness, which you have shown to me in saving my life. I can't escape to the mountain, lest evil overtake me, and I die.
Gen 19:20 See now, this city is near to flee to, and it is a little one. Oh let me escape there (isn't it a little one?), and my soul will live."
Gen 19:21 He said to him, "Behold, I have granted your request concerning this thing also, that I will not overthrow the city of which you have spoken.
Gen 19:22 Hurry, escape there, for I can't do anything until you get there." Therefore the name of the city was called Zoar.
Gen 19:23 The sun had risen on the earth when Lot came to Zoar.
Gen 19:24 Then Yahweh rained on Sodom and on Gomorrah sulfur and fire from Yahweh out of the sky.
Gen 19:25 He overthrew those cities, all the plain, all the inhabitants of the cities, and that which grew on the ground.
Gen 19:26 But his wife looked back from behind him, and she became a pillar of salt.
Gen 19:27 Abraham got up early in the morning to the place where he had stood before Yahweh.
Gen 19:28 He looked toward Sodom and Gomorrah, and toward all the land of the plain, and looked, and saw that the smoke of the land went up as the smoke of a furnace.
Gen 19:29 It happened, when God destroyed the cities of the plain, that God remembered Abraham, and sent Lot out of the middle of the overthrow, when he overthrew the cities in which Lot lived.
Gen 19:30 Lot went up out of Zoar, and lived in the mountain, and his two daughters with him; for he was afraid to live in Zoar. He lived in a cave with his two daughters.
Gen 19:31 The firstborn said to the younger, "Our father is old, and there is not a man in the earth to come in to us after the manner of all the earth.
Gen 19:32 Come, let's make our father drink wine, and we will lie with him, that we may preserve our father's seed."
Gen 19:33 They made their father drink wine that night: and the firstborn went in, and lay with her father. He didn't know when she lay down, nor when she arose.
Gen 19:34 It came to pass on the next day, that the firstborn said to the younger, "Behold, I lay last night with my father. Let us make him drink wine again, tonight. You go in, and lie with him, that we may preserve our father's seed."
Gen 19:35 They made their father drink wine that night also. The younger went and lay with him. He didn't know when she lay down, nor when she got up.
Gen 19:36 Thus both of Lot's daughters were with child by their father.
Gen 19:37 The firstborn bore a son, and named him Moab. He is the father of the Moabites to this day.
Gen 19:38 The younger also bore a son, and called his name Ben Ammi. He is the father of the children of Ammon to this day.


Jan. 17, 18
Matthew 9

Mat 9:1 He entered into a boat, and crossed over, and came into his own city.
Mat 9:2 Behold, they brought to him a man who was paralyzed, lying on a bed. Jesus, seeing their faith, said to the paralytic, "Son, cheer up! Your sins are forgiven you."
Mat 9:3 Behold, some of the scribes said to themselves, "This man blasphemes."
Mat 9:4 Jesus, knowing their thoughts, said, "Why do you think evil in your hearts?
Mat 9:5 For which is easier, to say, 'Your sins are forgiven;' or to say, 'Get up, and walk?'
Mat 9:6 But that you may know that the Son of Man has authority on earth to forgive sins..." (then he said to the paralytic), "Get up, and take up your mat, and go up to your house."
Mat 9:7 He arose and departed to his house.
Mat 9:8 But when the multitudes saw it, they marveled and glorified God, who had given such authority to men.
Mat 9:9 As Jesus passed by from there, he saw a man called Matthew sitting at the tax collection office. He said to him, "Follow me." He got up and followed him.
Mat 9:10 It happened as he sat in the house, behold, many tax collectors and sinners came and sat down with Jesus and his disciples.
Mat 9:11 When the Pharisees saw it, they said to his disciples, "Why does your teacher eat with tax collectors and sinners?"
Mat 9:12 When Jesus heard it, he said to them, "Those who are healthy have no need for a physician, but those who are sick do.
Mat 9:13 But you go and learn what this means: 'I desire mercy, and not sacrifice,' for I came not to call the righteous, but sinners to repentance."
Mat 9:14 Then John's disciples came to him, saying, "Why do we and the Pharisees fast often, but your disciples don't fast?"
Mat 9:15 Jesus said to them, "Can the friends of the bridegroom mourn, as long as the bridegroom is with them? But the days will come when the bridegroom will be taken away from them, and then they will fast.
Mat 9:16 No one puts a piece of unshrunk cloth on an old garment; for the patch would tear away from the garment, and a worse hole is made.
Mat 9:17 Neither do people put new wine into old wineskins, or else the skins would burst, and the wine be spilled, and the skins ruined. No, they put new wine into fresh wineskins, and both are preserved."
Mat 9:18 While he told these things to them, behold, a ruler came and worshiped him, saying, "My daughter has just died, but come and lay your hand on her, and she will live."
Mat 9:19 Jesus got up and followed him, as did his disciples.
Mat 9:20 Behold, a woman who had an issue of blood for twelve years came behind him, and touched the fringe of his garment;
Mat 9:21 for she said within herself, "If I just touch his garment, I will be made well."
Mat 9:22 But Jesus, turning around and seeing her, said, "Daughter, cheer up! Your faith has made you well." And the woman was made well from that hour.
Mat 9:23 When Jesus came into the ruler's house, and saw the flute players, and the crowd in noisy disorder,
Mat 9:24 he said to them, "Make room, because the girl isn't dead, but sleeping." They were ridiculing him.
Mat 9:25 But when the crowd was put out, he entered in, took her by the hand, and the girl arose.
Mat 9:26 The report of this went out into all that land.
Mat 9:27 As Jesus passed by from there, two blind men followed him, calling out and saying, "Have mercy on us, son of David!"
Mat 9:28 When he had come into the house, the blind men came to him. Jesus said to them, "Do you believe that I am able to do this?" They told him, "Yes, Lord."
Mat 9:29 Then he touched their eyes, saying, "According to your faith be it done to you."
Mat 9:30 Their eyes were opened. Jesus strictly commanded them, saying, "See that no one knows about this."
Mat 9:31 But they went out and spread abroad his fame in all that land.
Mat 9:32 As they went out, behold, a mute man who was demon possessed was brought to him.
Mat 9:33 When the demon was cast out, the mute man spoke. The multitudes marveled, saying, "Nothing like this has ever been seen in Israel!"
Mat 9:34 But the Pharisees said, "By the prince of the demons, he casts out demons."
Mat 9:35 Jesus went about all the cities and the villages, teaching in their synagogues, and preaching the Good News of the Kingdom, and healing every disease and every sickness among the people.
Mat 9:36 But when he saw the multitudes, he was moved with compassion for them, because they were harassed and scattered, like sheep without a shepherd.
Mat 9:37 Then he said to his disciples, "The harvest indeed is plentiful, but the laborers are few.
Mat 9:38 Pray therefore that the Lord of the harvest will send out laborers into his harvest."

Jan. 19,
Matthew 10

Mat 10:1 He called to himself his twelve disciples, and gave them authority over unclean spirits, to cast them out, and to heal every disease and every sickness.
Mat 10:2 Now the names of the twelve apostles are these. The first, Simon, who is called Peter; Andrew, his brother; James the son of Zebedee; John, his brother;
Mat 10:3 Philip; Bartholomew; Thomas; Matthew the tax collector; James the son of Alphaeus; Lebbaeus, whose surname was Thaddaeus;
Mat 10:4 Simon the Canaanite; and Judas Iscariot, who also betrayed him.
Mat 10:5 Jesus sent these twelve out, and commanded them, saying, "Don't go among the Gentiles, and don't enter into any city of the Samaritans.
Mat 10:6 Rather, go to the lost sheep of the house of Israel.
Mat 10:7 As you go, preach, saying, 'The Kingdom of Heaven is at hand!'
Mat 10:8 Heal the sick, cleanse the lepers, and cast out demons. Freely you received, so freely give.
Mat 10:9 Don't take any gold, nor silver, nor brass in your money belts.
Mat 10:10 Take no bag for your journey, neither two coats, nor shoes, nor staff: for the laborer is worthy of his food.
Mat 10:11 Into whatever city or village you enter, find out who in it is worthy; and stay there until you go on.
Mat 10:12 As you enter into the household, greet it.
Mat 10:13 If the household is worthy, let your peace come on it, but if it isn't worthy, let your peace return to you.
Mat 10:14 Whoever doesn't receive you, nor hear your words, as you go out of that house or that city, shake off the dust from your feet.
Mat 10:15 Most certainly I tell you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city.
Mat 10:16 "Behold, I send you out as sheep in the midst of wolves. Therefore be wise as serpents, and harmless as doves.
Mat 10:17 But beware of men: for they will deliver you up to councils, and in their synagogues they will scourge you.
Mat 10:18 Yes, and you will be brought before governors and kings for my sake, for a testimony to them and to the nations.
Mat 10:19 But when they deliver you up, don't be anxious how or what you will say, for it will be given you in that hour what you will say.
Mat 10:20 For it is not you who speak, but the Spirit of your Father who speaks in you.
Mat 10:21 "Brother will deliver up brother to death, and the father his child. Children will rise up against parents, and cause them to be put to death.
Mat 10:22 You will be hated by all men for my name's sake, but he who endures to the end will be saved.
Mat 10:23 But when they persecute you in this city, flee into the next, for most certainly I tell you, you will not have gone through the cities of Israel, until the Son of Man has come.
Mat 10:24 "A disciple is not above his teacher, nor a servant above his lord.
Mat 10:25 It is enough for the disciple that he be like his teacher, and the servant like his lord. If they have called the master of the house Beelzebul, how much more those of his household!
Mat 10:26 Therefore don't be afraid of them, for there is nothing covered that will not be revealed; and hidden that will not be known.
Mat 10:27 What I tell you in the darkness, speak in the light; and what you hear whispered in the ear, proclaim on the housetops.
Mat 10:28 Don't be afraid of those who kill the body, but are not able to kill the soul. Rather, fear him who is able to destroy both soul and body in Gehenna.
Mat 10:29 "Aren't two sparrows sold for an assarion coin? Not one of them falls on the ground apart from your Father's will,
Mat 10:30 but the very hairs of your head are all numbered.
Mat 10:31 Therefore don't be afraid. You are of more value than many sparrows.
Mat 10:32 Everyone therefore who confesses me before men, him I will also confess before my Father who is in heaven.
Mat 10:33 But whoever denies me before men, him I will also deny before my Father who is in heaven.
Mat 10:34 "Don't think that I came to send peace on the earth. I didn't come to send peace, but a sword.
Mat 10:35 For I came to set a man at odds against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law.
Mat 10:36 A man's foes will be those of his own household.
Mat 10:37 He who loves father or mother more than me is not worthy of me; and he who loves son or daughter more than me isn't worthy of me.
Mat 10:38 He who doesn't take his cross and follow after me, isn't worthy of me.
Mat 10:39 He who seeks his life will lose it; and he who loses his life for my sake will find it.
Mat 10:40 He who receives you receives me, and he who receives me receives him who sent me.
Mat 10:41 He who receives a prophet in the name of a prophet will receive a prophet's reward. He who receives a righteous man in the name of a righteous man will receive a righteous man's reward.
Mat 10:42 Whoever gives one of these little ones just a cup of cold water to drink in the name of a disciple, most certainly I tell you he will in no way lose his reward."