4/4/14

From Jim McGuiggan... Is there forgiveness without forgiving?


Is there forgiveness without forgiving?

 A reader asked if our forgiveness hinges “on our ability to forgive others.” I’m sure he has Matthew 18:21-35 in mind, especially 18:35.

In that section Christ applies the fate of a merciless and unforgiving person in one of his stories to his hearers in real life. It would help greatly to read the whole text and have it open before us.
If we ask about our “ability” to forgive there might be a bit of hesitation but as soon as we ask about our “willingness” to forgive the picture changes. There’s real complexity in this matter and we need to be careful what we’re saying because Matthew 18:35 is scary in its bluntness and very sensitive people could be steered in a ruinous direction. If we aren’t willing to forgive those who sin against us we will not be forgiven!

The brother must not be mercilessly shut out but is to be thought precious enough to be sought to get him back home (that’s what 18:10-20 is about). But it is a repentant brother who is to be forgiven (18:15 and see Luke 17:3-4). Winning him to repentance is bringing him to forgiveness. He finally wants to make it right because he has been pursued and now asks for mercy. The person who will not give him mercy in such conditions will not receive mercy.
And there’s to be no pretence. He is to be forgiven “from the heart” (18:35) rather than icily and permanently isolated or secretly held in hot contempt.

Other issues enter here, of course, which Jesus did not develop and we're not to suppose that this one section holds all the answers to all the honest questions that arise. It might take a while for someone truly and deeply hurt to “feel” like showing mercy even while they know that
that's what Jesus calls for and even while they approve of what Jesus calls for. Ideally they would want their emotional state to come into line with their desire to forgive. This is not the same as an “unforgiving spirit”.

There are numerous important questions that cluster around this immediate one. If a man is genuinely sorry for embezzling money and we believe him and offer him full forgiveness, does forgiveness require that we entrust him with funds again? Even if we're sure he has a weakness in that area? If he has "made moves" on our wife but has convinced us that he is profoundly penitent about it and we forgive freely would some lingering uncertainty about his ability to behave uprightly in the future mean we haven't forgiven him? I'm sure most of us would say that we'd want to assess each situation for the good of the transgressor and those he might sin against. There's nothing sinister in any of this but with a good heart, a willingness to take risks as God has with us and making sure we don't speak and act like we're God Almighty who knows all reconciliation and harmony can be gained.

In the meantime, spreading the sinner's shame (which is a face of non-forgiveness), harbouring hatred and cherishing grudges means there can be no forgiveness unless repentance takes place. Matthew 18:35 is there for nothing and we're very good at finding "good" reasons for bad things!

From:Kyle Butt, M.A. ...Why Did God Create People—Knowing That Many Would Go to Hell?

 http://apologeticspress.org/APContent.aspx?category=12&article=4194

Why Did God Create People—Knowing That Many Would Go to Hell?

by  Kyle Butt, M.A.

[Author’s Note: The latter half of this question, which concerns hell, is a sentiment that is often used by skeptics to cast doubt on the veracity of the Bible and the God depicted in its pages. We will deal with this question in two distinct sections. First, we will see what the Bible has to say about why God created humans in general. Then we will proceed to show that the concept of hell, and God’s foreknowledge about who will choose to go there, does not rationally or morally militate against the God of the Bible.]
If there is an all-knowing, all-powerful God (and there is, see Existence of God), then we would expect His motivations for action to be, in many cases, unknown to us. Since there would be so many things that He would know and we would not, it would be virtually impossible for us to understand His reasons for certain actions unless He condescended to explain them. As Isaiah the prophet wrote: “‘For My thoughts are not your thoughts, nor are your ways My ways,’ says the Lord. ‘For as the heavens are higher than the earth, so are My ways higher than your ways, and my thoughts than your thoughts’” (Isaiah 55:8-9). In one sense we could liken God’s relationship to humans to the knowledge that a five-year-old child would have of some of the actions of her parents. Suppose a child sees a parent pull out a small, rectangular checkbook, write something on a check, pull the check out and put it in an envelope, place a stamp on it, and put it in the mail. The child might ask, “Mommy, why did you do that?” The mother might respond, “So that we can keep driving our car without the bank taking it from us.” How could the child possibly connect a piece of paper to driving a car? Without knowing the details of how a check represents money, how the car was purchased from a dealership, how the bank loaned the parents money, etc., then the child could not grasp the significance of the check.
In a similar way, there are things that God has done that we humans can never fully understand for the simple reason that God has not told us why He has done them. Or, perhaps He has told us, but His answer does not give all the details that our human curiosity might wish. Moses well understood this idea when he wrote: “The secret things belong to the Lord our God, but those things which have been revealed belong to us and our children forever, that we may do all the words of this law” (Deuteronomy 29:29). Some things God tells us; some things He does not.
When we approach the question of why God created humans, we find ourselves dealing with a question for which God has not provided an extensive answer. The simple answer given in the Bible is that God created humans, as well as the rest of creation, by His will and for His glory.

BY HIS WILL

Revelation 4:11 declares: “You are worthy, O Lord, to receive glory and honor and power; for you created all things, and by Your will they exist and were created” (emp. added). The “take home” message from this verse is that God freely chose to create and was not constrained by any outside force or by a need to fill any type of deficiency. Psalm 115:3 says: “But our God is in heaven; He does whatever He pleases.” The simple, but none too informative, answer to our question is that God wanted to create humans, so He did.
We must stress, at this point, that His desire to create humans was not because He needed them for some reason. There have been those, especially in ancient religions, who have suggested that God was lonely or in some way deficient and needed humans as companions or helpers. This suggestion has no merit. In Acts 17:24-25, the apostle Paul plainly declared: “God, who made the world and everything in it, since He is Lord of heaven and earth, does not dwell in temples made with hands. Nor is He worshiped with men’s hands, as though he needed anything, since He gives to all life, breath, and all things” (emp. added).
The fact that God does not need humans to “help” Him is also reflected in Psalm 50:10-12, a statement that quotes God’s own words: “For every beast of the forest is Mine, and the cattle on a thousand hills. I know all the birds of the mountains, and the wild beasts of the field are Mine. If I were hungry, I would not tell you; for the world is Mine and all its fullness.” This passage is certainly not suggesting that God would actually get hungry. On the contrary, it is implying that God would never need anything from His Creation.
Neither was God “forced” to create humans because He was lonely. Being the all-sufficient Being, there is nothing in God that needs more of anything. God’s eternal communion with Himself (in the persons of the Father, Son, and Holy Spirit) has always provided all the fellowship God needs to be complete. We can clearly see this communion of the three persons of the Godhead in Genesis 1:26, “Then God said, ‘Let us make man in Our image, according to Our likeness.’” Jesus echoed this sentiment of God’s eternal communion when He prayed to the Father: “And now, O Father, glorify Me together with Yourself, with the glory which I had with You before the world was” (John 17:5, emp. added). God’s free will act of creating humans had nothing to do with a need to assuage any loneliness. As Stanley Grenz correctly concluded: “Thus, God’s creation of the universe is a free act, a non-necessary act. God is not driven to create, not forced by some sense of compulsion to bring the universe into existence” (1994, p. 99).
Just because God did not (and does not) need humanity for anything, does not imply that humans are unimportant to God. Once He freely chose to create humans, He endowed them with importance by forming them in His own image (Genesis 1:26-27). As theologian Wayne Grudem rightly commented:
Someone might wonder, if God does not need us for anything, then are we important at all? Is there any significance to our existence or to the existence of the rest of creation? In response it must be said that we are in fact very meaningful because God has created us and determined that we would be meaningful to him. That is the final definition of genuine significance (Grudem, 1994, p. 162, italics in original).
God chose to create us by His free will. When He did, He endowed us with meaning and importance by creating us in His image.

FOR HIS GLORY

The Bible also says that God created humans “for His glory.” The God of the Bible declared: “Everyone who is called by My name, Whom I have created for My glory, I have formed him, yes, I have made him” (Isaiah 43:7, emp. added). It is at this point that we must confess that the phrase “for His glory” opens the door to a great deal of speculation. What does the Bible mean when it says that humans (and all creation) were brought into existence for God’s glory? Does it mean that His creation will praise Him and give Him glory? Does it mean the mere fact that human existence brings glory to God as a manifestation of His power and ingenuity? Does it mean that our continued worship of God, in spite of the existence of suffering and hardship in this world, vindicates God and glorifies Him in contradiction to Satan’s expectations, as illustrated in the book of Job? Everything that is involved in this idea will never be truly understood by humans. We can only say that humans are here “for His glory.”
Some have suggested that if the God of the Bible made humans simply “for His glory,” then this would imply that God is an egotistical dictator Who simply wanted more “subjects” to grovel at His feet and tell Him how great He is. This suggestion fails to comprehend important aspects of the phrase “for His glory.” Not only are humans designed to bring glory to God, but they are also designed to enjoy God’s glory and find their own completeness in it. As Jack Cottrell stated: “Herein lies the purpose of human existence, i.e., to receive God’s goodness and to give him glory” (2002, p. 109). God created humans to live a blissfully happy life receiving His glory and responding in turn to the gift of His glory. It is a perfect feedback loop of humans receiving God’s glory, responding with obedience and praise, and being complete and fulfilled by their reception of God’s glory as well as by their proper response to it. We can say, then, that God created humans to live blissfully perfect lives receiving and reciprocating His glory. Understanding the situation in this light brings to the surface the folly of accusing God of selfish egotism.

KNOWING MOST PEOPLE WILL GO TO HELL

Once we establish the fact that God created humans by His will, to live completely happy lives as they receive and respond to His glory, the skeptic is quick to seize upon the fact that many people are not blissfully happy. In fact, a large number of people are unhappy. Not only that, demands the skeptic, but most people, according to the Bible, are destined to be punished eternally in hell. How is it, the skeptic queries, that a lovingGod could create humans, knowing that most of them would go to hell? Atheist author David Mills demanded:
If we conclude, then, that God would create Hell to deter human behavior which He disliked—knowing beforehand that the majority of humanity would, as a result, suffer eternal torture—then we would be forced to label this god as evil and sadistic also, because He likewise would have inhumanely tortured individuals in order to accomplish His goals (Mills, 2006, p. 180).
Skeptic Vistonas Wu posted similar thoughts on the Web in an article titled “Debunking the Arguments of Christian Fundamentalists and Evangelists”: “If you were God, and you were omnipotent and could see throughout all time, would you create a world where you knew beforehand that the majority of people would end up in an eternal hell?” (2009). The answer implied by the skeptic is, “No.” But the problem with his reasoning is that humans are not all-knowing and that is why humans are not in such a position. In fact, in light of humanity’s limited knowledge, it easily could be the case that the information we do not have at the present is the very information that would lead an all-knowing Being to create the world as it is. The simple sounding question, “If you were God…,” can never be asked in any legitimate sense, and certainly cannot be used as “evidence” to impugn the character of God. If a person really could be God, then his thought process would be so different from what it is now, there is no way he could say what he would or would not do. It needs to be noted in this context that God has created humans in His image, endowing them with the ability to distinguish truth from error, and those ideas that are rational from those that are not. We are not contending that God’s choice to create people is irrational to humans, but rational to God. We are simply saying that God’s omniscience puts Him in a position to know all the details that would be needed to make a perfectly rational decision.

DISSECTING THE SKEPTIC"S ACCUSATION

The skeptic’s accusation that God is evil because He created humans, even though He knew that most would go to hell, crumbles under closer scrutiny. First, the skeptic is quick to include the idea that “most” people are going to hell. This word “most” must be included in the accusation, because if more people go to heaven than go to hell, one could easily argue (using the skeptics’ own humanistic morality) that the present world is arranged for the benefit of the majority. Since humanistic morality claims an action is moral as long as it brings about the most good for the majority of people (Butt, 2010, pp. 33-36), then skeptics cannot, according to their own standard, criticize a God that saves “most” people in heaven and allows a minority of them to choose hell.
So, can we be sure that “most” people are going to hell? No, and here is why. Numerous verses can be cited that seem to indicate that a majority of people choose hell. The most common passage is Matthew 7:13-14, which states: “Enter by the narrow gate for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it. Because narrow is the gate and difficult is the way which leads to life, and there are few who find it.” According to this passage, many choose the path to destruction, and only few choose the path to life. What is implied in these verses, however, is the idea that those under discussion have the ability and capacity to choose. Those who are not in view in this or other such passages are those who have not yet reached an age or mental capacity to choose—unborn babies, infants, and children. If we can show that children go to heaven (and we can, see Butt, 2003), and we can show that there is at least a possibility that more children have died in a saved condition than adults who have died lost, then we can do away with the idea that “most” people are going to hell. When we consider that worldwide, there are an estimated 42 million abortions each year (Johnston, 2010), and when we understand that children often are the first to die in periods of famine and disease, we are forced to conclude that it is at least possible, and most likely probable, that more humans have died in a saved state than those who will be eternally lost. [NOTE: At this point in the discussion, the skeptic will often change the subject and demand that God cannot be loving and allow all those children to die. This accusation is false and has been definitively refuted, see Butt, 2009]. The skeptic, then, cannot know if “most” people are going to hell, and thus, according to humanistic morality based on the majority, cannot accuse God of evil. In truth, however, the concept of “most” people has very little to do with justifying God’s actions. Because God’s morality can still be justified even if most people are lost and only a few saved.

GOD WANTS ALL PEOPLE TO CHOOSE TO BE SAVED

The Bible is clear that God allows all accountable  humans to choose their own final destination. Throughout the Scriptures, we see God placing before humans the ability to determine their own destiny. Moses wrote: “I call heaven and earth as witnesses today against you, that I have set before you life and death, blessing and cursing; therefore choose life” (Deuteronomy 30:19). Jesus’ statement in Matthew 7:13-14 about the narrow and wide paths included the idea that His listeners had the ability “to enter” whichever path they chose. Joshua underscored this idea of choice when he declared to the Israelites, “And if it seems evil to you to serve the Lord, choose for yourselves this day whom you will serve” (Joshua 24:15). The skeptical community likes to parade before the masses a picture of a tyrant God Who arbitrarily casts people to eternal destruction based on nothing more than whim and caprice. That is not true. Any person who goes to hell will have consciously made the decision to be there. As atheist Dan Barker so clearly stated: “Speaking for myself, if the biblical heaven and hell exist, I would choose hell” (2008, p. 170). C.S. Lewis insightfully noted: “There are only two kinds of people in the end: those who say to God, ‘Thy will be done,’ and those to whom God says, in the end, ‘Thy will be done.’ All that are in Hell, choose it” (1946, p. 72, ital. in orig.). Timothy Keller added: “All God does in the end with people is give them what they most want, including freedom from himself. What could be more fair than that?” (2008, p. 79).
God allows people to choose their final destiny, and He wants all men to choose to be saved. First Timothy 2:4 says that God “desires all men to be saved and to come to the knowledge of the truth.” Second Peter 3:8 says that the Lord is “not willing that any should perish, but that all should come to repentance.” Not only does He not want people to choose hell, He sent His Son as a sacrifice for sin to dissuade people from choosing hell and to persuade them to choose heaven. In fact, the book of Hebrews explains that those who choose the path to destruction will trample the Son of God under their feet on their way (Hebrews 10:29). The concept of hell does not militate against God’s love or justice (Butt, 2010, pp. 17-24). [NOTE: I understand that the skeptic does not accept these verses as inspired and does not accept the story of Jesus’ sacrificial atonement. If the skeptic accuses the Bible of portraying God as immoral, however, he must allow the Bible to answer for itself. I am simply saying the Bible presents a cogent, logical argument that shows the skeptics’ accusation of God as being immoral to be wrong. If God really allows people to choose, and if He sent His Son to demonstrate His love and persuade people to choose right, then He cannot be accused of immorality.]

GOD SHOWS NO PARTIALITY

Another key concept to understandingGod’s dealings with humanity is His lack of partiality. The apostle Peter correctly stated: “In truth I perceive that God shows no partiality. But in every nation whoever fears Him and works righteousness is accepted by Him” (Acts 10:34-35). This verse testifies to the fact that the Bible presents God as a perfectly impartial, fair Being Who gives every person an equal opportunity to respond to the truth. We must understand, however, that we are not saying that all people have the exact same number of opportunities to hear the Gospel, or are born into identical socio-economic situations, etc. What we are saying is that God fairly judges each person based on the opportunities he or she has been given. As Jesus said: “For everyone to whom much is given, from him much will be required; and to whom much has been committed, of him they will ask the more” (Luke 12:48).  In all the examples in the Bible in which people responded properly to the truth, God provided those people with enough information to be saved (cf. Acts 8:26-38; Acts 10). God, therefore, takes into account every aspect of a person’s inherent make-up and external environment and impartially judges that person’s behavior based on what he or she should do given all the circumstances.

YES, BUT GOD KNEW SOME WOULD CHOOSE HELL...

Once the skeptic realizes that he cannot rationally conclude that God is unfair for allowing all people to choose their own destiny, he must insist that the mere fact God knew some people would choose hell should have kept God from creating those people. An adequate response to such a statement is simply, “Who says?” Is there anything about the skeptic’s charge that shows some type of inherent moral rightness? There is nothing. And while, “Who says?” is an adequate response, it is not the only one at the disposal of the biblical theist. While it is true that God could have only created those humans that He knew would choose heaven, would the skeptic call that “fair”? Would it be fair for God not to create a person, and thereby deprive that person of the same opportunities and chances as other people, simply because God knew that person would choose hell? Such a course of action would actually be truly “unfair” and would land God in the real moral dilemma of showing partiality. On the contrary, the only way for God to be truly fair to all His human creatures would be to allow each of them the same opportunity to choose their own final destination.
The skeptic might then contend that it would have been better for God not to have created humans at all. But the answer to such a statement once again is, “Who says?” Who is the skeptic to say that a world with no humans is one that is better than a world in which humans are all given an equal chance to respond to God’s love, with many millions actually responding obediently and receiving eternal life? On what grounds does the skeptic demand that his perceived world is better than the one that we have? He can appeal to no greater authority than his own personal opinion. In essence, the skeptic is saying nothing more than, “I think it would have been better if humans were not created if some would choose hell.” The response to such an opinion is simply that God, Who knows everything and is completely impartial and perfectly moral and loving, understands at least one thing about the Universe that the skeptic does not know (or refuses to acknowledge) that calls for the situation to be as it is.

CONCLUSION

There is no possible way for our finite human minds to understand all the reasons behind why God created humans. There is enough information about God and humans for us to reason properly that God is not immoral for having created humans. We can know that humans were created by an act of God’s free will to receive and respond to His glory. The skeptic’s vacuous charge that God is immoral for creating humans, knowing that some would choose hell, cannot be sustained. God has given every responsible person an equal opportunity to choose heaven. There is no ground upon which the skeptic can maintain that a world without humans would be a better world than one in which some humans choose eternal life and others choose eternal destruction. In fact, God’s attributes of omniscience, impartiality, and love provide the basis to conclude that only He would be in a position to determine which world would be the very best. When understood properly, the Bible presents a completely consistent picture of God’s moral perfection in regard to His choice to create humans.

REFERENCES

Barker, Dan (2008), godless (Berkeley, CA: Ulysses Press).
Butt, Kyle (2003), “Do Babies Go to Hell When They Die?” http://www.apologeticspress.org/apcontent.aspx?category=13&article=1201.
Butt, Kyle (2009), “Is God Immoral for Killing Babies?” http://www.apologeticspress.org/APContent.aspx?category=11&article=260.
Butt, Kyle (2010), A Christian’s Guide to Refuting Modern Atheism (Montgomery, AL: Apologetics Press).
Cottrell, Jack (2002), The Faith Once for All (Joplin, MO: College Press).
Grenz, Stanley (1994), Theology for the Community of God (Grand Rapids, MI: Eerdmans).
Grudem, Wayne (1994), Systematic Theology: An Introduction to Biblical Doctrine (Grand Rapids, MI: Zondervan).
Johnston, W. Robert (2010), “Summary of Registered Abortions Worldwide, Through April 10, 2010,” http://www.johnstonsarchive.net/policy/abortion/wrjp3310.html.
Keller, Timothy (2008), The Reason for God: Belief in an Age of Skepticism (New York: Dutton).
Lewis, C.S. (1946), The Great Divorce (New York: Touchstone).
Mills, David (2006), Atheist Universe: The Thinking Person’s Answer to Christian Fundamentalism (Berkeley, CA: Ulysses Press).
Wu, Vistonas (2009), “Debunking the Arguments of Christian Fundamentalists and Evangelists,” http://www.debunkingskeptics.com/Debunking_Christians/Contents.htm.

From Mark Copeland... Turning Trials Into Triumph (James 1:2-8)

                         "THE EPISTLE OF JAMES"

                  Turning Trials Into Triumph (1:2-8)
                                 
INTRODUCTION

1. Perhaps you have seen the bumper sticker: "When life hands you a
   lemon, make lemonade!"

2. It is easier to smile at that statement than to practice it, but the
   basic philosophy is sound
   a. In fact, it is Biblical
   b. Throughout the Bible are people who turned defeat into victory and
      trials into triumph
   c. Instead of being VICTIMS, they became VICTORS

3. The Epistle of James tells us that we can have this same experience
   today!
   a. Whether we are dealing with trials on the outside
   b. Or temptations on the inside
   -- Through faith in God and Jesus Christ we CAN experience victory!

4. The KEY to turning trials into triumph is to obey four imperatives:
   a. COUNT - 1:2
   b. KNOW - 1:3
   c. LET - 1:4
   d. ASK - 1:5-8

[Starting with verse two, then, let's look at the first imperative...]

I. "COUNT IT ALL JOY WHEN YOU FALL INTO VARIOUS TRIALS" (1:2)

   A. NOTICE THAT JAMES ASSUMES THAT WE WILL EXPERIENCE TRIALS...
      1. He doesn't say "if" but "when"
      2. This is because Christians must expect trials
         a. So said Jesus - Jn 16:33
         b. Paul also - Ac 14:22
      3. The nature of these trials are "various"
         a. Some trials come simply because we are human
            1) Sickness, accidents
            2) Disappointments, death
         b. Other trials come because we are Christians - 1Pe 4:12;
            2Ti 3:12
      4. But because Satan fights us, and the world opposes us, we can
         expect trials!

   B. WHAT IS TO BE THE CHRISTIAN'S RESPONSE? - "COUNT IT ALL JOY!"
      1. This was the attitude of:
         a. The apostles - Ac 5:41
         b. Paul - Ro 5:3; Php 2:17-18
         c. The Christians - 1Pe 1:6-8; 4:12-14
      2. So the first step to turning trials into triumph is to:
         IMMEDIATELY THANK GOD AND ADOPT A JOYFUL ATTITUDE!

["But how," we may ask, "is it possible to rejoice in the midst of
trials?"  The second imperative in verse 3 explains how...]

II. "KNOWING THAT THE TESTING OF YOUR FAITH PRODUCES PATIENCE" (1:3)

   A. THE RIGHT KNOWLEDGE CONCERNING THE VALUE OF TRIALS MAKES IT
      POSSIBLE TO HAVE A JOYFUL ATTITUDE...
      1. We are to understand that:
         a. Trials test our faith
         b. Faith tested can bring out the best in us!
            1) Just as fire purifies gold - 1Pe 1:7
            2) Just as training makes the athlete stronger
      2. With this understanding, we can have joy in trials because we
         know that:
         a. Testing works FOR us, not AGAINST us - cf. 2Co 4:17
         b. Trials rightly used help us to mature

   B. SPECIFICALLY, FAITH TESTED PRODUCES "PATIENCE"...
      1. Notice Ro 5:3-4
      2. In the BIBLE...
         a. "Patience" is NOT a passive acceptance of circumstances
         b. The GREEK word is HUPOMONE
            1) From the preposition HUPO (under), and MENO (to remain,
               to abide)
            2) It denotes the ability to exhibit stedfastness and
               constancy in the face of the most formidable difficulty!
         c. It is a courageous perseverance in the face of suffering!
         d. It is the continuing on even when it is rough, despite the
            circumstances
      3. Such a quality of stedfastness can come only through 
         experiencing trials
      4. The value of developing PATIENCE will be seen shortly...

[Having this understanding about what trials can accomplish enables us to
have a joyful attitude toward such trials.

But to really benefit from our trials, we must also obey the third
imperative found in verse four...]

III. "LET PATIENCE HAVE ITS PERFECT WORK" (1:4)

   A. TO TRULY TURN TRIALS INTO TRIUMPH, WE MUST LET "PATIENCE" DO ITS
      WORK...
      1. Too often, we want to get our trials or difficulties over with
         quickly
      2. But there are times when the best course is to bear up under
         the trial patiently
         a. Instead of grumbling and complaining...
         b. ...patiently endure the trial, doing good despite the trial

   B. FOR WHEN PATIENCE HAS HAD AN OPPORTUNITY TO WORK, IT PRODUCES
      "MATURITY"!
      1. The word PERFECT does not mean sinlessness, but "completeness,
         wholeness, maturity"
      2. In the New Testament, it is used of those who:
         a. Have attained to spiritual manhood in Christ
         b. Have reached full maturity and understanding in spiritual
            matters
         c. Are no longer "babes" and immature persons in Christ
      3. Such maturity comes only when patience has had time to work!
         a. Consider, for example, an endurance runner in his training
            1) To be a mature runner requires letting patience do its
               work
            2) That is, patiently running mile after mile in training
         b. If we wish to run the race well spiritually speaking, we
            need to develop patience
            1) Which comes only through a form of spiritual "resistance
               training"
            2) That is, trials in which our faith is put to the test!

[Letting patience have its perfect work is not easy.  It certainly 
requires wisdom which enables us to see the value of our trials.

This brings us to the fourth imperative necessary to turn trials into 
triumph, found in verses five to eight...]

IV. "LET HIM ASK OF GOD" (1:5-8)

   A. IF WE LACK WISDOM, ASK FOR IT FROM GOD!
      1. He has promised to give it liberally
      2. And He will not reproach us for making such a request
      3. Even as Solomon's request for wisdom was well-pleasing to God
         - 1 Kings 3:7-12

   B. WHAT EXACTLY IS THIS "WISDOM"?
      1. We should be careful to distinguish "wisdom" from "knowledge"
         a. Knowledge involves information, facts, etc.
         b. Wisdom is the ability or insight to properly use those facts
            in the most expeditious way
      2. Failure to understand this distinction has led many into error!
         a. Many believe that this passage (Jm 1:5-8) teaches that God
            will give knowledge concerning His Will in answer to prayer
         b. But knowledge comes only through His Word; we must carefully
            study it if we would know the Will of God!
         c. However, the WISDOM to properly use His Word can be received
            through prayer

   C. THE WISDOM TO PROPERLY USE TRIALS AND TURN THEM INTO TRIUMPH CAN
      LIKEWISE COME THROUGH "PROPER" PRAYER...
      1. Proper prayer is that asked in faith and with no doubt
      2. Otherwise, the prayer will not be answered by God

CONCLUSION

1. So here is the key to turning trials into triumph:
   a. Having the knowledge and perspective that adversity can accomplish
      much good
   b. Letting the patient enduring of adversity acommplish its work
   c. All the while using the wisdom God gives in answer to prayer to
      help put it all together

2. When this is done, even trials can be a source of joy for the 
   Christian!

Have we learned to make lemonade out of our lemons in life?

Note:  Much of the material for this outline was adapted heavily
from The Bible Exposition Commentary, Volume 2, by Warren W. Wiersbe,
pages 337-340.

Executable Outlines, Copyright © Mark A. Copeland, 2011

From Gary... Bible Reading April 4



Bible Reading   

April 4

The World English Bible



Apr. 4
Leviticus 25 – 27

Lev 25:1 Yahweh said to Moses in Mount Sinai,
Lev 25:2 "Speak to the children of Israel, and tell them, 'When you come into the land which I give you, then the land shall keep a Sabbath to Yahweh.
Lev 25:3 Six years you shall sow your field, and six years you shall prune your vineyard, and gather in its fruits;
Lev 25:4 but in the seventh year there shall be a Sabbath of solemn rest for the land, a Sabbath to Yahweh. You shall not sow your field or prune your vineyard.
Lev 25:5 What grows of itself in your harvest you shall not reap, and the grapes of your undressed vine you shall not gather. It shall be a year of solemn rest for the land.
Lev 25:6 The Sabbath of the land shall be for food for you; for yourself, for your servant, for your maid, for your hired servant, and for your stranger, who lives as a foreigner with you.
Lev 25:7 For your livestock also, and for the animals that are in your land, shall all its increase be for food.
Lev 25:8 " 'You shall count off seven Sabbaths of years, seven times seven years; and there shall be to you the days of seven Sabbaths of years, even forty-nine years.
Lev 25:9 Then you shall sound the loud trumpet on the tenth day of the seventh month. On the Day of Atonement you shall sound the trumpet throughout all your land.
Lev 25:10 You shall make the fiftieth year holy, and proclaim liberty throughout the land to all its inhabitants. It shall be a jubilee to you; and each of you shall return to his own property, and each of you shall return to his family.
Lev 25:11 That fiftieth year shall be a jubilee to you. In it you shall not sow, neither reap that which grows of itself, nor gather from the undressed vines.
Lev 25:12 For it is a jubilee; it shall be holy to you. You shall eat of its increase out of the field.
Lev 25:13 " 'In this Year of Jubilee each of you shall return to his property.
Lev 25:14 " 'If you sell anything to your neighbor, or buy from your neighbor, you shall not wrong one another.
Lev 25:15 According to the number of years after the Jubilee you shall buy from your neighbor. According to the number of years of the crops he shall sell to you.
Lev 25:16 According to the length of the years you shall increase its price, and according to the shortness of the years you shall diminish its price; for he is selling the number of the crops to you.
Lev 25:17 You shall not wrong one another; but you shall fear your God: for I am Yahweh your God.
Lev 25:18 " 'Therefore you shall do my statutes, and keep my ordinances and do them; and you shall dwell in the land in safety.
Lev 25:19 The land shall yield its fruit, and you shall eat your fill, and dwell therein in safety.
Lev 25:20 If you said, "What shall we eat the seventh year? Behold, we shall not sow, nor gather in our increase;"
Lev 25:21 then I will command my blessing on you in the sixth year, and it shall bring forth fruit for the three years.
Lev 25:22 You shall sow the eighth year, and eat of the fruits, the old store; until the ninth year, until its fruits come in, you shall eat the old store.
Lev 25:23 " 'The land shall not be sold in perpetuity, for the land is mine; for you are strangers and live as foreigners with me.
Lev 25:24 In all the land of your possession you shall grant a redemption for the land.
Lev 25:25 " 'If your brother becomes poor, and sells some of his possessions, then his kinsman who is next to him shall come, and redeem that which his brother has sold.
Lev 25:26 If a man has no one to redeem it, and he becomes prosperous and finds sufficient means to redeem it;
Lev 25:27 then let him reckon the years since its sale, and restore the surplus to the man to whom he sold it; and he shall return to his property.
Lev 25:28 But if he isn't able to get it back for himself, then what he has sold shall remain in the hand of him who has bought it until the Year of Jubilee: and in the Jubilee it shall be released, and he shall return to his property.
Lev 25:29 " 'If a man sells a dwelling house in a walled city, then he may redeem it within a whole year after it has been sold. For a full year he shall have the right of redemption.
Lev 25:30 If it isn't redeemed within the space of a full year, then the house that is in the walled city shall be made sure in perpetuity to him who bought it, throughout his generations. It shall not be released in the Jubilee.
Lev 25:31 But the houses of the villages which have no wall around them shall be reckoned with the fields of the country: they may be redeemed, and they shall be released in the Jubilee.
Lev 25:32 " 'Nevertheless the cities of the Levites, the houses in the cities of their possession, the Levites may redeem at any time.
Lev 25:33 The Levites may redeem the house that was sold, and the city of his possession, and it shall be released in the Jubilee; for the houses of the cities of the Levites are their possession among the children of Israel.
Lev 25:34 But the field of the suburbs of their cities may not be sold; for it is their perpetual possession.
Lev 25:35 " 'If your brother has become poor, and his hand can't support him among you; then you shall uphold him. As a stranger and a sojourner he shall live with you.
Lev 25:36 Take no interest from him or profit, but fear your God; that your brother may live among you.
Lev 25:37 You shall not lend him your money at interest, nor give him your food for profit.
Lev 25:38 I am Yahweh your God, who brought you forth out of the land of Egypt, to give you the land of Canaan, and to be your God.
Lev 25:39 " 'If your brother has grown poor among you, and sells himself to you; you shall not make him to serve as a slave.
Lev 25:40 As a hired servant, and as a sojourner, he shall be with you; he shall serve with you until the Year of Jubilee:
Lev 25:41 then he shall go out from you, he and his children with him, and shall return to his own family, and to the possession of his fathers.
Lev 25:42 For they are my servants, whom I brought forth out of the land of Egypt. They shall not be sold as slaves.
Lev 25:43 You shall not rule over him with harshness, but shall fear your God.
Lev 25:44 " 'As for your male and your female slaves, whom you may have; of the nations that are around you, from them you may buy male and female slaves.
Lev 25:45 Moreover of the children of the strangers who sojourn among you, of them you may buy, and of their families who are with you, which they have conceived in your land; and they will be your property.
Lev 25:46 You may make them an inheritance for your children after you, to hold for a possession; of them may you take your slaves forever: but over your brothers the children of Israel you shall not rule, one over another, with harshness.
Lev 25:47 " 'If a stranger or sojourner with you becomes rich, and your brother beside him has grown poor, and sells himself to the stranger or foreigner living among you, or to a member of the stranger's family;
Lev 25:48 after he is sold he may be redeemed. One of his brothers may redeem him;
Lev 25:49 or his uncle, or his uncle's son, may redeem him, or any who is a close relative to him of his family may redeem him; or if he has grown rich, he may redeem himself.
Lev 25:50 He shall reckon with him who bought him from the year that he sold himself to him to the Year of Jubilee: and the price of his sale shall be according to the number of years; according to the time of a hired servant shall he be with him.
Lev 25:51 If there are yet many years, according to them he shall give back the price of his redemption out of the money that he was bought for.
Lev 25:52 If there remain but a few years to the year of jubilee, then he shall reckon with him; according to his years of service he shall give back the price of his redemption.
Lev 25:53 As a servant hired year by year shall he be with him: he shall not rule with harshness over him in your sight.
Lev 25:54 If he isn't redeemed by these means, then he shall be released in the Year of Jubilee, he, and his children with him.
Lev 25:55 For to me the children of Israel are servants; they are my servants whom I brought forth out of the land of Egypt. I am Yahweh your God.
Lev 26:1 " 'You shall make for yourselves no idols, neither shall you raise up an engraved image or a pillar, neither shall you place any figured stone in your land, to bow down to it: for I am Yahweh your God.
Lev 26:2 " 'You shall keep my Sabbaths, and have reverence for my sanctuary. I am Yahweh.
Lev 26:3 " 'If you walk in my statutes, and keep my commandments, and do them;
Lev 26:4 then I will give you your rains in their season, and the land shall yield its increase, and the trees of the field shall yield their fruit.
Lev 26:5 Your threshing shall reach to the vintage, and the vintage shall reach to the sowing time; and you shall eat your bread to the full, and dwell in your land safely.
Lev 26:6 " 'I will give peace in the land, and you shall lie down, and no one will make you afraid; and I will remove evil animals out of the land, neither shall the sword go through your land.
Lev 26:7 You shall chase your enemies, and they shall fall before you by the sword.
Lev 26:8 Five of you shall chase a hundred, and a hundred of you shall chase ten thousand; and your enemies shall fall before you by the sword.
Lev 26:9 " 'I will have respect for you, and make you fruitful, and multiply you, and will establish my covenant with you.
Lev 26:10 You shall eat old store long kept, and you shall move out the old because of the new.
Lev 26:11 I will set my tent among you: and my soul won't abhor you.
Lev 26:12 I will walk among you, and will be your God, and you will be my people.
Lev 26:13 I am Yahweh your God, who brought you forth out of the land of Egypt, that you should not be their slaves; and I have broken the bars of your yoke, and made you go upright.
Lev 26:14 " 'But if you will not listen to me, and will not do all these commandments;
Lev 26:15 and if you shall reject my statutes, and if your soul abhors my ordinances, so that you will not do all my commandments, but break my covenant;
Lev 26:16 I also will do this to you: I will appoint terror over you, even consumption and fever, that shall consume the eyes, and make the soul to pine away; and you will sow your seed in vain, for your enemies will eat it.
Lev 26:17 I will set my face against you, and you will be struck before your enemies. Those who hate you will rule over you; and you will flee when no one pursues you.
Lev 26:18 " 'If you in spite of these things will not listen to me, then I will chastise you seven times more for your sins.
Lev 26:19 I will break the pride of your power, and I will make your sky like iron, and your soil like brass;
Lev 26:20 and your strength will be spent in vain; for your land won't yield its increase, neither will the trees of the land yield their fruit.
Lev 26:21 " 'If you walk contrary to me, and won't listen to me, then I will bring seven times more plagues on you according to your sins.
Lev 26:22 I will send the wild animals among you, which will rob you of your children, destroy your livestock, and make you few in number; and your roads will become desolate.
Lev 26:23 " 'If by these things you won't be reformed to me, but will walk contrary to me;
Lev 26:24 then I will also walk contrary to you; and I will strike you, even I, seven times for your sins.
Lev 26:25 I will bring a sword upon you, that will execute the vengeance of the covenant; and you will be gathered together within your cities: and I will send the pestilence among you; and you will be delivered into the hand of the enemy.
Lev 26:26 When I break your staff of bread, ten women shall bake your bread in one oven, and they shall deliver your bread again by weight: and you shall eat, and not be satisfied.
Lev 26:27 " 'If you in spite of this won't listen to me, but walk contrary to me;
Lev 26:28 then I will walk contrary to you in wrath; and I also will chastise you seven times for your sins.
Lev 26:29 You will eat the flesh of your sons, and you will eat the flesh of your daughters.
Lev 26:30 I will destroy your high places, and cut down your incense altars, and cast your dead bodies upon the bodies of your idols; and my soul will abhor you.
Lev 26:31 I will lay your cities waste, and will bring your sanctuaries to desolation, and I will not take delight in the sweet fragrance of your offerings.
Lev 26:32 I will bring the land into desolation; and your enemies that dwell therein will be astonished at it.
Lev 26:33 I will scatter you among the nations, and I will draw out the sword after you: and your land will be a desolation, and your cities shall be a waste.
Lev 26:34 Then the land will enjoy its sabbaths as long as it lies desolate and you are in your enemies' land. Even then the land will rest and enjoy its sabbaths.
Lev 26:35 As long as it lies desolate it shall have rest, even the rest which it didn't have in your sabbaths, when you lived on it.
Lev 26:36 " 'As for those of you who are left, I will send a faintness into their hearts in the lands of their enemies: and the sound of a driven leaf will put them to flight; and they shall flee, as one flees from the sword; and they will fall when no one pursues.
Lev 26:37 They will stumble over one another, as it were before the sword, when no one pursues: and you will have no power to stand before your enemies.
Lev 26:38 You will perish among the nations, and the land of your enemies will eat you up.
Lev 26:39 Those of you who are left will pine away in their iniquity in your enemies' lands; and also in the iniquities of their fathers shall they pine away with them.
Lev 26:40 " 'If they confess their iniquity, and the iniquity of their fathers, in their trespass which they trespassed against me, and also that, because they walked contrary to me,
Lev 26:41 I also walked contrary to them, and brought them into the land of their enemies: if then their uncircumcised heart is humbled, and they then accept the punishment of their iniquity;
Lev 26:42 then I will remember my covenant with Jacob; and also my covenant with Isaac, and also my covenant with Abraham; and I will remember the land.
Lev 26:43 The land also will be left by them, and will enjoy its sabbaths while it lies desolate without them: and they will accept the punishment of their iniquity; because, even because they rejected my ordinances, and their soul abhorred my statutes.
Lev 26:44 Yet for all that, when they are in the land of their enemies, I will not reject them, neither will I abhor them, to destroy them utterly, and to break my covenant with them; for I am Yahweh their God;
Lev 26:45 but I will for their sake remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the nations, that I might be their God. I am Yahweh.' "
Lev 26:46 These are the statutes, ordinances and laws, which Yahweh made between him and the children of Israel in Mount Sinai by Moses.
Lev 27:1 Yahweh spoke to Moses, saying,
Lev 27:2 "Speak to the children of Israel, and say to them, 'When a man makes a vow, the persons shall be for Yahweh by your valuation.
Lev 27:3 Your valuation shall be of a male from twenty years old even to sixty years old, even your valuation shall be fifty shekels of silver, after the shekel of the sanctuary.
Lev 27:4 If it is a female, then your valuation shall be thirty shekels.
Lev 27:5 If the person is from five years old even to twenty years old, then your valuation shall be for a male twenty shekels, and for a female ten shekels.
Lev 27:6 If the person is from a month old even to five years old, then your valuation shall be for a male five shekels of silver, and for a female your valuation shall be three shekels of silver.
Lev 27:7 If the person is from sixty years old and upward; if it is a male, then your valuation shall be fifteen shekels, and for a female ten shekels.
Lev 27:8 But if he is poorer than your valuation, then he shall be set before the priest, and the priest shall value him; according to the ability of him who vowed shall the priest value him.
Lev 27:9 " 'If it is an animal, of which men offer an offering to Yahweh, all that any man gives of such to Yahweh becomes holy.
Lev 27:10 He shall not alter it, nor change it, a good for a bad, or a bad for a good: and if he shall at all change animal for animal, then both it and that for which it is changed shall be holy.
Lev 27:11 If it is any unclean animal, of which they do not offer as an offering to Yahweh, then he shall set the animal before the priest;
Lev 27:12 and the priest shall value it, whether it is good or bad. As you the priest values it, so shall it be.
Lev 27:13 But if he will indeed redeem it, then he shall add the fifth part of it to its valuation.
Lev 27:14 " 'When a man dedicates his house to be holy to Yahweh, then the priest shall evaluate it, whether it is good or bad: as the priest shall evaluate it, so shall it stand.
Lev 27:15 If he who dedicates it will redeem his house, then he shall add the fifth part of the money of your valuation to it, and it shall be his.
Lev 27:16 " 'If a man dedicates to Yahweh part of the field of his possession, then your valuation shall be according to the seed for it: the sowing of a homer of barley shall be valued at fifty shekels of silver.
Lev 27:17 If he dedicates his field from the Year of Jubilee, according to your valuation it shall stand.
Lev 27:18 But if he dedicates his field after the Jubilee, then the priest shall reckon to him the money according to the years that remain to the Year of Jubilee; and an abatement shall be made from your valuation.
Lev 27:19 If he who dedicated the field will indeed redeem it, then he shall add the fifth part of the money of your valuation to it, and it shall remain his.
Lev 27:20 If he will not redeem the field, or if he has sold the field to another man, it shall not be redeemed any more;
Lev 27:21 but the field, when it goes out in the Jubilee, shall be holy to Yahweh, as a field devoted; it shall be owned by the priests.
Lev 27:22 " 'If he dedicates to Yahweh a field which he has bought, which is not of the field of his possession,
Lev 27:23 then the priest shall reckon to him the worth of your valuation up to the Year of Jubilee; and he shall give your valuation on that day, as a holy thing to Yahweh.
Lev 27:24 In the Year of Jubilee the field shall return to him from whom it was bought, even to him to whom the possession of the land belongs.
Lev 27:25 All your valuations shall be according to the shekel of the sanctuary: twenty gerahs to the shekel.
Lev 27:26 " 'Only the firstborn among animals, which is made a firstborn to Yahweh, no man may dedicate it; whether an ox or sheep, it is Yahweh's.
Lev 27:27 If it is an unclean animal, then he shall buy it back according to your valuation, and shall add to it the fifth part of it: or if it isn't redeemed, then it shall be sold according to your valuation.
Lev 27:28 " 'Notwithstanding, no devoted thing, that a man shall devote to Yahweh of all that he has, whether of man or animal, or of the field of his possession, shall be sold or redeemed: every devoted thing is most holy to Yahweh.
Lev 27:29 " 'No one devoted, who shall be devoted from among men, shall be ransomed; he shall surely be put to death.
Lev 27:30 " 'All the tithe of the land, whether of the seed of the land or of the fruit of the trees, is Yahweh's. It is holy to Yahweh.
Lev 27:31 If a man redeems anything of his tithe, he shall add a fifth part to it.
Lev 27:32 All the tithe of the herds or the flocks, whatever passes under the rod, the tenth shall be holy to Yahweh.
Lev 27:33 He shall not search whether it is good or bad, neither shall he change it: and if he changes it at all, then both it and that for which it is changed shall be holy. It shall not be redeemed.' "
Lev 27:34 These are the commandments which Yahweh commanded Moses for the children of Israel on Mount Sinai. 
 
Apr. 4, 5
Luke 4

Luk 4:1 Jesus, full of the Holy Spirit, returned from the Jordan, and was led by the Spirit into the wilderness
Luk 4:2 for forty days, being tempted by the devil. He ate nothing in those days. Afterward, when they were completed, he was hungry.
Luk 4:3 The devil said to him, "If you are the Son of God, command this stone to become bread."
Luk 4:4 Jesus answered him, saying, "It is written, 'Man shall not live by bread alone, but by every word of God.' "
Luk 4:5 The devil, leading him up on a high mountain, showed him all the kingdoms of the world in a moment of time.
Luk 4:6 The devil said to him, "I will give you all this authority, and their glory, for it has been delivered to me; and I give it to whomever I want.
Luk 4:7 If you therefore will worship before me, it will all be yours."
Luk 4:8 Jesus answered him, "Get behind me Satan! For it is written, 'You shall worship the Lord your God, and you shall serve him only.' "
Luk 4:9 He led him to Jerusalem, and set him on the pinnacle of the temple, and said to him, "If you are the Son of God, cast yourself down from here,
Luk 4:10 for it is written, 'He will put his angels in charge of you, to guard you;'
Luk 4:11 and, 'On their hands they will bear you up, lest perhaps you dash your foot against a stone.' "
Luk 4:12 Jesus answering, said to him, "It has been said, 'You shall not tempt the Lord your God.' "
Luk 4:13 When the devil had completed every temptation, he departed from him until another time.
Luk 4:14 Jesus returned in the power of the Spirit into Galilee, and news about him spread through all the surrounding area.
Luk 4:15 He taught in their synagogues, being glorified by all.
Luk 4:16 He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read.
Luk 4:17 The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written,
Luk 4:18 "The Spirit of the Lord is on me, because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, to proclaim release to the captives, recovering of sight to the blind, to deliver those who are crushed,
Luk 4:19 and to proclaim the acceptable year of the Lord."
Luk 4:20 He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him.
Luk 4:21 He began to tell them, "Today, this Scripture has been fulfilled in your hearing."
Luk 4:22 All testified about him, and wondered at the gracious words which proceeded out of his mouth, and they said, "Isn't this Joseph's son?"
Luk 4:23 He said to them, "Doubtless you will tell me this parable, 'Physician, heal yourself! Whatever we have heard done at Capernaum, do also here in your hometown.' "
Luk 4:24 He said, "Most certainly I tell you, no prophet is acceptable in his hometown.
Luk 4:25 But truly I tell you, there were many widows in Israel in the days of Elijah, when the sky was shut up three years and six months, when a great famine came over all the land.
Luk 4:26 Elijah was sent to none of them, except to Zarephath, in the land of Sidon, to a woman who was a widow.
Luk 4:27 There were many lepers in Israel in the time of Elisha the prophet, yet not one of them was cleansed, except Naaman, the Syrian."
Luk 4:28 They were all filled with wrath in the synagogue, as they heard these things.
Luk 4:29 They rose up, threw him out of the city, and led him to the brow of the hill that their city was built on, that they might throw him off the cliff.
Luk 4:30 But he, passing through the midst of them, went his way.
Luk 4:31 He came down to Capernaum, a city of Galilee. He was teaching them on the Sabbath day,
Luk 4:32 and they were astonished at his teaching, for his word was with authority.
Luk 4:33 In the synagogue there was a man who had a spirit of an unclean demon, and he cried out with a loud voice,
Luk 4:34 saying, "Ah! what have we to do with you, Jesus of Nazareth? Have you come to destroy us? I know you who you are: the Holy One of God!"
Luk 4:35 Jesus rebuked him, saying, "Be silent, and come out of him!" When the demon had thrown him down in their midst, he came out of him, having done him no harm.
Luk 4:36 Amazement came on all, and they spoke together, one with another, saying, "What is this word? For with authority and power he commands the unclean spirits, and they come out!"
Luk 4:37 News about him went out into every place of the surrounding region.
Luk 4:38 He rose up from the synagogue, and entered into Simon's house. Simon's mother-in-law was afflicted with a great fever, and they begged him for her.
Luk 4:39 He stood over her, and rebuked the fever; and it left her. Immediately she rose up and served them.
Luk 4:40 When the sun was setting, all those who had any sick with various diseases brought them to him; and he laid his hands on every one of them, and healed them.
Luk 4:41 Demons also came out from many, crying out, and saying, "You are the Christ, the Son of God!" Rebuking them, he didn't allow them to speak, because they knew that he was the Christ.
Luk 4:42 When it was day, he departed and went into an uninhabited place, and the multitudes looked for him, and came to him, and held on to him, so that he wouldn't go away from them.
Luk 4:43 But he said to them, "I must preach the good news of the Kingdom of God to the other cities also. For this reason I have been sent."
Luk 4:44 He was preaching in the synagogues of Galilee.