From Jim McGuiggan... Luke 18 and the tireless widow

Luke 18 and the tireless widow

 In the story the widow's future is in the hands of the wicked judge. Her hunger for justice (vindication) against her enemies finally gains for her what she hungers for. The point we need to stress is her refusal to settle for less and so her constant coming because we're told that that's why the story was told, "that they should always pray and not give up." We're shown a woman who wouldn't give up! She wouldn't give up even though she had to deal with a judge that cared nothing for justice. It's because a host of people believe they can't get justice in the courts that they don't report crimes or they sink into despair or, in some cases, become vigilantes.

 God's elect (Luke 18:7) are to pay attention to the woman who wouldn't give up even in the face of circumstances that would make it look like there wasn't any point in going on.

Unlike the judge who has no commitment to justice God is wholly committed to it. The slow appearance of justice for the elect is not due to anything in God that is like the judge. [He won't give the elect what they ask just so he can have peace and quiet.]
OT textual background to the parable

The background to the story and the situation that led to the story, without doubt, would be passages like Malachi 2:17 and 3:1-6. The implication in Malachi 2:17 is that God is like the unjust judge of the Luke 18 parable—he shows no obvious interest in justice, which is why we have the sneering question by the ungodly in the Malachi text—the words that God said wearied him, "Where is the God of justice?". If you put the question in the mouths of the wicked (as we clearly should do) it would mean they weren't afraid of the God of justice. If you put the question in the mouths of the Jewish oppressed—a question such people ask in other texts—it would mean that they were near despair.

Malachi 3 insists that God will indeed come in keeping with his commitment to righteousness. He would come in and as the "messenger of the covenant" for whom Israel looked (3:1-3) but when he comes it won't be all joy because those he'll meet will generally be faithless people. Here's what Malachi 3:5 says: "So I will come near to you for judgement. I will be quick to testify against the sorcerers, adulterers and perjurers, against those who defraud laborers of their wages, who oppress the widows and the fatherless, and deprive aliens of justice, but do not fear me, says the Lord Almighty."        

Notice the things Malachi has in common with the Luke 18 text. There's the similarity in terms and setting such as, "perjury," oppression, justice withheld, widows, judges (implied) who respect neither God nor aliens, whom they deprive of their  due.

In addition to the court terms and setting there's the notion of delay in Malachi 2:17 and throughout the story Jesus tells, and specifically in Luke 18:7. Finally, there's the coming of the Lord in the person of the Messenger of the Covenant and the coming of the Son of Man (Malachi 3:1-3 and Luke 18:8).

 Some interpretive pointers from Jesus

Jesus centres the story around justice not yet given and not simply some blessing we'd like to have or obtain.

[I'm thinking of our asking God for healing for ourselves or our loved ones, or a better job or a cure for a hurting marriage. Other texts encourage such requests but this text isn't one of them.]

Jesus clearly implies that the request for justice is one that has been going on for quite some time—it has been delayed (see 18:7).

[Christ's remark about God while it assures the praying people that they will get justice nevertheless indicates that it has been some time in coming. "Will he keep putting them off?" See the comments above on Malachi.]

Jesus parallels this individual in the story to the elect (plural) and the prayers of the elect for justice.

[Certainly the elect is made up of individuals but "the elect" is more than a collection of persons—it is a plural unity, a community, a people. In the application of the story Jesus tells us that he is speaking of "the elect" and the prayers of the elect for justice (in the face of oppressors).]

Jesus insists that despite the delay justice was coming and it was to come soon.

["Will he (God) keep putting them off? I tell you he will see that they get justice, and quickly." Luke 18:7-8; I'm following the NIV and numerous other versions that render similarly. We mustn't dismiss this double assurance. Not only will the elect get it, they will get it "quickly" (the versions agree on that.) Bearing in mind that Jesus said that vindication of the elect would come soon we need to insist on an historical setting.]

Jesus clearly associates the soon coming vindication of the elect with the coming of the Son of Man.

[There are several possible and reasonable understandings of the "coming" of the Son of Man. His yet-future and final coming is hardly one of them since Jesus spoke those words 2,000 years ago. There is the coming of the Son of Man in judgement on the Jewish nation, culminating in 70AD (see Matthew 24:26, 30, 34, Luke 17:22-37). There is the coming of the Lord in the person of the Holy Spirit at his exaltation, when he was made Lord and Judge of all (see John 14:16, 18, 23, 28-29, Acts 2:33-36). All these comings are distinct in reference and should be held as distinct but they're interrelated and are manifestations of the one King of Kings and his authority. You might wish to read this.]

 Final remarks

What I'm sure we're not to do with the section is to personalise it and make it a promise that God will give us anything we ask if we just keep asking for it. There is a copper-bottomed assurance in this text that God would grant—and soon—the vindication his elect sought for but we're not to ignore the very words of the text, the section's historical setting and the vast issue in Jesus' mind.

We're not to reduce this divine promise to "vindicate the elect" to God's promise to give us (even good) things that we judge important and for which we hunger. Let me repeat, if I ask God for the recovery of a loved one from debilitating disease (maybe rheumatoid arthritis) there is no guarantee that the loved one will recover and there's certainly no assurance that they will recover soon. This is not what the section is about.

Teachers only injure people when they make promises in God's name that God did not make! This is especially true when what the person earnestly and patiently seeks doesn't come about. In the case above, the agonised arthritic sufferer gets worse and finally dies—what then of our use of this section?

It's our tendency to take all passages on prayer as promises to each and every individual and concerning all of our personal needs and wants. It's hardly surprising then that in so much of the evangelical world prayer becomes self-centred; we encourage it. It also becomes a source of resentment toward God when it appears that God isn't living up to his promises. Sometimes it generates great feelings of guilt for desperate people begin to think that God isn't answering their prayers because they are unworthy. This only adds a great burden to heavy burdens already existing.

This isn't a fair treatment of the text nor is it helpful to a sometimes desperate believer who feels he/she has come to the end of their tether only to find God doesn't keep his promises (the promises we say he made).

Legalism by Dave Miller, Ph.D.



by  Dave Miller, Ph.D.

One pervasive cultural phenomenon in American society is the predilection to be averse to law, restriction, and limitation. “Freedom” gradually has come to be conceptualized as freedom from restraint. Those who do not embrace a lax, casual, and open attitude toward moral value and ethical behavior are labeled “intolerant” and “mean-spirited.” Even within Christian circles, stressing the need to conform strictly to the will of God in all matters of faith and practice can cause one to be labeled as a “fundamentalist.” He is set aside as an immature and pharisaical misfit who simply has never “grown” to the point of grasping the true spirit of Jesus. He is “negative” and lacks “compassion.” And, yes, he is a “legalist.”
Listening carefully to the majority of those who fling about the term “legalistic,” it is soon apparent that they understand the term to refer to too much attention to legal detail. In the 1960s, Joseph Fletcher, the “Father of Situation Ethics,” pinpointed the popular notion of “legalism”:
In this ethical strategy the “situational variables” are taken into consideration, but the circumstances are always subordinated to predetermined general “laws” of morality. Legalistic ethics treats many of it rules idolatrously by making them into absolutes. In this kind of morality, properly labeled as legalism or law ethics, obedience to prefabricated “rules of conduct” is more important than freedom to make responsible decisions (1967, p. 31).
It would be difficult to underestimate the cataclysmic consequences of this depiction on the moral fiber of human civilization. Typical of the widespread misconception that “legalism” has to do with giving too much attention to complete obedience, is the illustration given by a preacher, college professor, and prominent marriage and family therapist in a university lecture titled “Getting Ahead: Taking Your Family With You:”
I found out when you’re dialing numbers...you have to dial about eighteen numbers to get started, and then you have to dial eighteen more—you know what I’m talking about? And if you miss, what? If you miss ONE—just ONE—you say ugly things to yourself, don’t you? Because you know you blew it again. It is amazing how legalistic the telephone company is (Faulkner, 1992, emp. added).
The very idea that obedience to God’s laws would one day be viewed as negative by those who profess adherence to Christianity, and then for this obedience to be denounced as “legalism,” is utterly incomprehensible. Such a posture should be expected to shake the very foundations of a nation’s standards of morality, stimulating a corresponding widespread relaxation of moral behavior. Yet is this not precisely what has happened to American civilization in the last forty years?
What exactly is “legalism” according to the Bible? Is “legalism” to be equated with too much concern for obedience? Is “legalism” equivalent to ardent determination to keep God’s commandments? One who possesses such a view would naturally tend to gloss over “details” of New Testament teaching, relegating to the realm of minimal importance various matters that he or she deems are not “weightier matters of the law.” In the words of one rather permissive preacher, “We don’t sweat the small stuff.”
It may be surprising to some to learn that the term “legalism” does not actually occur in the Bible. However, numerous extrabiblical words have been coined to describe biblical concepts (e.g., “providence”). In its classical, negative usage, “legalism” entails trusting one’s own goodness. Legalism pertains to one’s attitude about his own person (i.e., having an inflated sense of self-importance—Luke 18:11-12; Proverbs 25:27; Romans 12:3) and practice (i.e., thinking he or she can earn or merit salvation on the basis of performance—Luke 17:10; Romans 3:9-18,23; 11:35; 1 Corinthians 9:16). Legalism does not pertain to the propriety of the practices themselves. God always has condemned the person who is proud of his obedient actions, who trusts in his own goodness, and who expects to receive God’s grace on the basis of those actions (cf. Luke 18:9ff.; Romans 9:31ff.). But He always has commended the person who maintains absolute fidelity to the specifics of His commands (e.g., John 14:15; Romans 2:6-7,13; 6:16; Hebrews 5:9). The difference between the former and the latter is the attitude of the individual—a factor that only God is in a position to perceive (Luke 6:8). How presumptuous it is for one Christian to denounce another Christian simply on the basis that the latter exhibits meticulous loyalty to God’s Word—as if the former is able automatically to know his brother’s motive, and thus somehow read his mind. Purveyors of religious error often redefine otherwise good terms, placing their own spin on the word, and thereby subjecting unsuspecting listeners to their false doctrine. Those of a liberal persuasion have redefined “legalism” in such a fashion, shifting the meaning from the attitude of being self-righteous to the action of conscientious obedience to all of God’s Word.
As proof of this, consider the classic example of “legalism” in the New Testament: the Pharisees. Why may the Pharisees be classified as legalists? To answer that question, one must examine wherein Jesus found fault with the Pharisees. He reprimanded them for three central failings. First, they were guilty of hypocrisy. They pretended to be devoted, and went to great lengths to appear righteous, but they did not actually follow through with genuine, loving obedience to God (Matthew 23:4-7,25-28). Second, they gave attention to some biblical matters, but neglected others of greater importance (Matthew 23:23; Luke 11:42). Jesus referred to this tendency as straining out a gnat and swallowing a camel (Matthew 23:24). (Of course, He was not, thereby, advocating nor endorsing gnat-swallowing). Third, they misinterpreted Mosaic law (Matthew 5:17-48), and even went about binding and enforcing their fallacious interpretations, elevating these human traditions, laws, and doctrines to the level of scripture (Matthew 15:1-9; Mark 7:1-13). Jesus repeatedly upbraided the Pharisees for these three spiritual maladies. But with these three shortcomings in mind, notice that the “legalism” of the Pharisees did not have to do with fervent attention to fulfilling the “letter of the law.” The Pharisees were not condemned because they were too zealous about strict obedience to God’s will. They were condemned because “they say, and do not” (Matthew 23:2).
As a matter of fact, God always has been vitally concerned that those who wish to be pleasing to Him give great care to obeying the details and particulars of His instructions (e.g., Leviticus 10:1-3; 2 Samuel 6:1-7; 1 Chronicles 15:12-13). Jesus even equated this crucial sensitivity to obedience with love for Him (John 14:15; 15:14). Many who possess a flippant, blasé attitude toward rigid obedience, think that they are avoiding a “legalistic” syndrome, when they actually are demonstrating lax, weak spirituality and unfaithfulness.
“Faithfulness” is, by definition, obedient trust or loyal compliance with the stipulations of God’s will (James 2:17-26). “Righteousness” is, by definition, right doing (Acts 10:34-35; 1 John 3:7). Abraham understood this (Genesis 26:5; Hebrews 11:8). Moses understood this (Deuteronomy 4:2; 6:17; 10:12; 11:8,13,22,27-28). Joshua understood this (Joshua 23:6,11; 24:14-15). John understood this (1 John 5:3). So did Paul (Romans 6:16).
In reality, outcries of “legalism” can serve as a convenient smoke screen to justify departure from the faith, and to cloak an agenda that seeks to introduce unbiblical worship innovations into the body of Christ. Make no mistake: there are hypocrites in the church, as well as those with critical hearts whose demands for conformity arise out of self-righteous arrogance. But the major threat confronting the people of God today is the perennial problem of humanity: a stubborn, rebellious propensity for deviation/apostasy—i.e., an unwillingness to submit humbly to God’s directives (e.g., Genesis 4:7; 1 Samuel 15:22-23; Ecclesiastes 12:13; Micah 6:8; Matthew 7:13-14; Romans 3:10-12; 6:16; 10:21; 2 Thessalonians 1:8). That is precisely why, after rebuking the Pharisees for neglecting the “weightier matters of the law” (i.e., justice, mercy, faith, and the love of God; cf. John 5:42), Jesus reiterated: “These (i.e., the weightier matters—DM) you ought to have done, without leaving the others (i.e., the less weightier mattersDM) undone” (Matthew 23:23; Luke 11:42, emp. added). This also is why Jesus declared: “Whoever therefore breaks one of the least of these commandments, and teaches men so, shall be called least in the kingdom of heaven. For I say to you, that unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven” (Matthew 5:19-20). He meant that careful attention to all of God’s commandments—including those deemed “least”—demonstrates a conscientious regard for pleasing God. Whether under Judaism or in the kingdom of Christ, seeking to obey God with an humble attitude is paramount. Those who relegate some doctrinal matters to a status of “less importance” (e.g., worshipping God without human additions—like instrumental music, praise teams, choirs, and baby dedications), and who teach others to participate in these unscriptural innovations, thinking that God will not be “nit-picky” over such “minor” things, will find themselves facing eternal tragedy.
Yes, we must avoid “legalism.” A smug sense of superiority and spiritual self-sufficiency will cause a person to be lost eternally (e.g., Luke 18:9-14). But who would have imagined—who could have anticipated—that the day could come when God’s demand for obedience would be circumvented, derided, and set aside as “legalism”? Those who advance this viewpoint are, in actuality, advocating “illegalism”! We dare not mistake “legalism” for loving obedience to the will of God in every facet of our lives. Instead, we must carefully “do all those things which are commanded” (Luke 17:10), recalling Jesus’ words: “Why call ye me, Lord, Lord, and do not the things which I say?” (Luke 6:46). We must stake our lives upon the grace of God, but then we must love and obey Him, remembering that “this is love for God: that we keep his commandments” (1 John 5:3).


Faulkner, Paul (1992), “Getting Ahead: Taking Your Family With You” (Henderson, TN: Freed-Hardeman University Lectureship).
Fletcher, Joseph (1967), Moral Responsibility (Philadelphia, PA: Westminster Press.).

From Mark Copeland... Jesus Cleanses A Leper (Mark 1:40-45)

                          "THE GOSPEL OF MARK"

                    Jesus Cleanses A Leper (1:40-45)


1. One of the more moving accounts of Jesus' miracles is that of
   cleansing a leper...
   a. Described by Mark in our text - Mk 1:40-45
   b. Also by Matthew and Luke in their gospels - Mt 8:2-4; Lk 5:12-14

2. There is much that can be gleaned from this miracle...
   a. About the compassion and power of our Lord Jesus Christ
   b. Not only toward the leper himself, but toward us as well!

[In this study, we shall note some similarities between the leper's
condition and cleansing, and that of our own condition and need for
cleansing.  As we begin with Mk 1:40, consider first...]


      1. Leprosy was a term for several skin diseases - ESV note
      2. Today it is often applied to Hanson's bacillus, a progressively
         disfiguring disease - BKC
      3. It is likely this man suffered a pitiful existence - ibid.
         a. Not just from the physical ravages of the disease
         b. But from ritual uncleanness and exclusion from society
            imposed by the Law of Moses - cf. Lev 13:44-46
      -- The leper was truly a wretched man

      1. What leprosy is to the body, so sin is to the soul!
      2. Sin progressively enslaves us - Jn 8:34; cf. Ro 7:14-24
      3. Sin separates us from God, and from His people - Isa 59:2; 1Co 5:11
      4. Sin is universal - Ro 3:23
      5. Sin leads to eternal death - Ro 6:23; Re 21:8
      -- As long as we remain guilty of sin, we are truly wretched!

[Should we ever see a leper, let us remember that without Christ our
condition is much worse!  The leper had heard of Jesus' power to heal,
and so he came to Him.  We next notice...]


   A. HIS CRY...
      1. It was earnest and desperate - "imploring Him"
      2. It was reverent - "kneeling down to Him"
      3. It was humble and submissive - "If You are willing"
      4. It was believing - "You can"
      5. It acknowledged need - "make me clean"
      6. It was specific - not "bless me" but "make me clean"
      7. It was personal - "make me clean"
      8. It was brief - five words in the original
      -- The leper gives us an instructive example of the prayer that
         God answers (BBC)

   B. OUR CRY...
      1. For forgiveness of sin is first made in baptism
         a. It is how we call upon the name of the Lord - Ac 2:21,37-41;
         b. For baptism is an appeal for a good conscience - 1Pe 3:21
            (ESV, NASB)
         c. Only through the blood of Christ can we truly purify our
            conscience - He 9:14
      2. For forgiveness of sin is then found through prayer
         a. As Peter counseled Simon after his baptism - Ac 8:13,22
         b. As John counseled his brethren in his epistle - 1Jn 1:9
      -- The gospel describes how we can make our appeal to Christ

[We have undoubtedly heard the gospel; have we made our appeal to
Christ? We next read of the wonderful compassion of our Lord as Mark


      1. Actuated by the Lord's compassion - cf. Mk 6:34; 9:36
      2. Accompanied by the touch of His hand - cf. Mk 1:31
      3. Accomplished as soon as the Lord spoke, "I am willing, be
         cleansed." - Mk 1:41-42
      -- Through a simple touch and with simple words, the leprosy was

      1. Actuated by God's love - 1Jn 4:9,10
      2. Accompanied by the blood of Jesus - Ep 1:7; 1Pe 1:18-19
      3. Accomplished when we are united with Jesus in baptism - Ro 6:
         3-7; Col 2:12-13
      -- Through a simple act of faith (immersion), our sins are washed

[The leper received his cleansing; have we received ours?  Finally, let
us note in Mk 1:43-45...]


      1. Sent away quickly with a strict warning - Mk 1:43
      2. Told to tell no one anything, but to show himself to the priest
         - Mk 1:44
         a. To offer what Moses commanded for his cleansing - cf. Lev 14:1-7
         b. As a testimony to them (of Jesus as the Messiah?) - cf. Mt 11:5; Lk 7:22
      3. The leper failed to keep the commission given him - Mk 1:45
         a. Told to keep quiet, he proclaimed what happened so that news
            of it spread
         b. It forced Jesus away from cities, and forced people to find
            Him in deserted places
      -- With misdirected zeal, the leper hindered rather than helped
         Jesus and others

      1. Jesus gave His disciples a great commission
         a. To produce disciples of Christ- Mt 28:19-20
         b. To preach the gospel to every person - Mk 16:15-16
         c. To proclaim repentance and remission of sins to all nations
            - Lk 24:47
      2. The early church was faithful to that great commission
         a. Their words went out to the ends of the world - Ro 10:18
         b. The gospel had gone to all the world - Col 1:5-6
         c. It had been preached to every creature under heaven - Co 1:23
      3. What about the church today?
         a. Are we remaining faithful to that great commission?
         b. Or are we, like the leper, doing what we think best?
         c. Many have the church focusing on social rather than
            spiritual needs
      -- With misdirected zeal, are we hindering rather than helping
         Jesus and the lost?


1. The cleansing of the leper provides insight into...
   a. The compassion and power of our Lord Jesus Christ
   b. The humble faith needed to receive the benefits of such compassion
      and power
   c. The danger of misdirected zeal in hindering the cause of Christ

2. We may not suffer from leprosy, but we do face a much greater
   a. The spiritual disfigurement and isolation caused by sin
   b. Which requires the same compassion and power of Jesus
   c. Along with the same humility and faith to receive forgiveness

3. Once we have been cleansed of our sin, shall we not show proper
   a. By fulfilling the commission given to all His disciples?
   b. By directing our zeal in the same manner as did the early church?

May we learn from both the positive and negative examples of the

Executable Outlines, Copyright © Mark A. Copeland, 2011

From Mark Copeland... At The Home Of Simon And Andrew (Mark 1:29-39)

                          "THE GOSPEL OF MARK"

               At The Home Of Simon And Andrew (1:29-39)


1. Mark's account of the ministry of Christ, like most of his gospel,
   a. Concise
   b. Fast-paced

2. Even so, Mark does reveal what it must have been like for Jesus...
   a. On a daily basis
   b. In constant demand as a teacher and a healer

[For example, after teaching in the synagogue, casting an unclean spirit
out of man, Jesus retires to the home of two of his disciples, Simon and
Andrew.  In our text (Mk 1:29-39), we read how...]


   A. THE TEXT...
      1.  Leaving the synagogue, they enter the house - Mk 1:29
         a. The synagogue where Jesus had taught with authority - cf. Mk 1:21-28
         b. The house of Simon and Andrew, whom Jesus had called - cf.
            Mk 1:16-18
      2. Simon's wife's mother lay sick of a fever - Mk 1:30
         a. Her daughter the wife of Simon, better known as the apostle
            Peter - cf. Mk 3:16
         b. About whom (the mother-in-law) they told Jesus immediately
      3. Whom Jesus heals immediately - Mk 1:31
         a. Taking her by the hand and lifting her up
         b. Free of fever, she then served them

      1. Note the compassion of our Lord
         a. Whether in the crowded synagogue or the quiet home, Jesus is
            ready to heal - Erdman
         b. The touch of His hand, suggests tenderness and sympathy
            - ibid.
      2. Note that Peter was married
         a. His wife would later join him on his travels - cf. 1Co 9:5
         b. Who according to tradition suffered crucifixion together
            with him
         c. "That Peter had a mother-in-law shows that the idea of a
            celibate priesthood was foreign to that day. It is a
            tradition of men which finds no support in the Word of God
            and which breeds a host of evils." - Believer's Bible
         d. Requisite celibacy is certainly foreign to the Scriptures
            - cf. 1Co 7:2,9; 1Ti 3:2,12
      3. Note the immediate response of the mother-in-law
         a. Restored, she used her health to serve others
         b. When restored from sickness, do we show our gratitude by
            serving others?

[As the day draws to a close, Jesus' work is not yet done.  For we next
read how...]


   A. THE TEXT...
      1. At evening many assemble - Mk 1:32-33
         a. After sunset, when the Sabbath was over
         b. All who were sick, and those demon-possessed were brought to
         c. The whole city gathered at the door of the house
      2. Jesus healed many - Mk 1:34
         a. Mark says "many"
         b. Matthew says "all" - Mt 8:16
      3. He cast out many demons - Mk 1:34
         a. Just as He done with the unclean spirit in the synagogue
            - Mk 1:23-26
         b. Likewise forbidding them to speak, because they knew Him

      1. Note the time - at the end of the day
         a. When people would normally retire
         b. Yet Jesus receives all who come to Him
      2. Note the response of the people
         a. Reacting naturally to hearing of one who could really heal
         b. If someone could really heal like Jesus or His apostles,
            crowds could not be kept away - cf. Ac 5:14-16
      3. Note the success of the healer
         a. Jesus healed all who came to Him - cf. Mt 8:16
         b. The apostles had similar success - cf. Ac 5:16
         c. Contrast this with so-called "faith healers" today

[Following such a long day of teaching and healing, even so we find that
early the next morning...]


   A. THE TEXT...
      1. Jesus rises early in the morning, long before daylight - Mk 1:35
      2. He departs to a solitary place, and there He prays - Mk 1:35

      1. Note that Jesus was a man of prayer
         a. Mark mentions other times that Jesus prayed - Mk 6:46;
         b. If the Son of God needed to pray, how much more do we!
      2. Note that Jesus preferred places of solitude to pray
         a. Luke says it was a deserted place - cf. Lk 4:42
         b. Jesus would later go to a mountain - cf. Mk 6:46
         c. He prepared for His crucifixion by praying in quiet garden
            - cf. Mk 14:32-42
         d. We do well to seek out quiet places to pray - cf. also Mt 6:

[Finally, we observe in our text that...]


   A. THE TEXT...
      1. Simon and others search for Jesus - Mk 1:36
      2. Finding Him, they tell how everyone is looking for Him - Mk 1:37
      3. He says that His purpose requires that He go to other towns to
         preach - Mk 1:38
      4. Which He does throughout all Galilee, preaching in the
         synagogues and casting out demons - Mk 1:39

      1. Note that Jesus' purpose was to preach
         a. To proclaim the coming kingdom of God - cf. Mk 1:14-15
         b. Healing was secondary, to confirm His authority
         c. Likewise our focus should be on what Jesus taught, rather
            than His miracles
      2. Note that Jesus preached and then moved on to the next town
         a. Once people heard the message, He moved on to those who had
            not heard
         b. Might this provide insight into our own evangelistic
         c. Oswald J. Smith said, "No one has the right to hear the
            gospel twice, while there remains someone who has not heard
            it once."
         d. That is not entirely true, for the apostles later stayed in
            the same place for some period of time - cf. Ac 17:2; 18:
            3-4,11; 19:8-10
         e. Even so, the point remains the same:  our purpose is to tell
            as many people as possible about the gospel of Christ! - cf.
            Mk 16:15


1. In the short time He was at Simon and Andrew's home, Jesus revealed
   Himself to be a man of...
   a. Compassion
   b. Service
   c. Prayer
   d. Purpose

2. As disciples of Jesus, may we too be people of...
   a. Compassion toward those who are sick
   b. Willing to serve others as we have the ability
   c. Prayer, taking the time and find the place to do
   d. Purpose, especially in regards to fulfilling the Great Commission

Speaking of the Great Commission, have you responded to its message...?
- Mt 28:19-20; Mk 16:15-16

Executable Outlines, Copyright © Mark A. Copeland, 2011

From Mark Copeland... A Teacher With Authority (Mark 1:21-28)

                          "THE GOSPEL OF MARK"

                   A Teacher With Authority (1:21-28)


1. Up to this point in Mark's gospel, everything has been preliminary...
   a. The ministry of John the Baptist, sent to prepare the way of the
   b. The baptism of Jesus, introducing Jesus to Israel as the Lamb of
   c. The temptation of Jesus, preparing Him to face the difficult tasks
   d. The theme of His preaching, concerning the coming kingdom of God
   e. The calling of His disciples, who would eventually carry on His

2. But now we begin to read of Jesus' actual ministry...
   a. Things He did
   b. Things He taught

[When people saw and heard Jesus, they immediately noticed something
different.  Especially in regards to His teaching, for He was "A Teacher
With Authority."  In the text (Mk 1:21-28), note first His...]


      1. Capernaum - on the NW shore of Galilee where Jesus lived - Mk 1:21; Mt 4:12-13
      2. On the Sabbath, teaching in the synagogue - Mk 1:21
         a. The Law of Moses was still in effect, so as an observant Jew
            Jesus kept the Sabbath
         b. The synagogue on the Sabbath provided a ready audience
      3. Luke gave a detailed description of what it was like when Jesus
         spoke in the synagogue at Nazareth - cf. Lk 4:16-22
      -- Teaching in synagogues became a feature of His itinerant
         ministry - cf. Mk 1:38-39

      1. Astonished the people - Mk 1:22; cf. Mt 7:28-29
      2. Note this later reaction:  "No man ever spoke like this Man!"
         - Jn 7:46
      3. Because He taught as one having authority, not like the scribes
         - Mk 1:22
         a. Scribes would quote well-known rabbis as their authority for
            what they taught
         b. But Jesus would say things like "But I say to you..." - cf.
            Mt 5:27-28,31-32; 19:8-9
      -- Jesus spoke that way because He had authority (even to forgive
         sins)! - cf. Mk 2:10

[But it wasn't just the manner of His teaching.  Jesus complemented His
teaching with miraculous signs, thus...]


      1. Demonstrated by casting out an unclean spirit - Mk 1:23-26
         a. In a man who was in the synagogue
         b. That knew Jesus' true identity as the Holy One of God!
         c. Whom Jesus rebuked, then cast out
      2. What were unclean spirits (demons)?
         a. Their origin not clearly stated in Scripture, but their
            reality acknowledged
         b. Some believe they were spirits of wicked men (Josephus,
            Alexander Campbell)
         c. Others view them as fallen angels (though bound to Tartarus)
            - 2Pe 2:4; Jude 1:6
      3. Demonic activity in the Bible appears in waves
         a. There is more recorded demonic activity during Jesus' life
            than any other time in biblical history - Baker's
            Evangelical Dictionary
         b. If fallen angels, perhaps temporarily released during such
            times so God's true servants could be identified by their
            authority to cast them out of those who were possessed
      4. Jesus later explained His casting out of demons was evidence of
         the coming rule or reign of God - cf. Mt 12:28
      -- Jesus proved He had authority by casting out the unclean spirit

      1. The people in the synagogue are amazed - Mk 1:27
         a. They wonder what new doctrine is being revealed
         b. Which was the purpose of such signs, to reveal and confirm
            the doctrine was from God - cf. Mk 16:17-20; He 2:3-4
         c. They understood that He not only spoke with authority, He
            acted with authority!
      2. His fame spread throughout all Galilee - Mk 1:28
         a. A natural reaction to such an amazing event
         b. One that would later make it difficult for Jesus - cf. Mk 1:33,45
      -- The people were amazed, but they understood the significance of
         the miracle:  this Man must be bringing a new revelation


1. Thus Jesus was "A Teacher With Authority"...
   a. He taught as one having authority (Grk., exousia:  power, right)
   b. He did signs (miracles) that proved His authority

2. It is tempting to be distracted by the miracles themselves...
   a. But as the people deduced on this occasion, there was new doctrine
   b. So we should focus our attention on what Jesus taught, not on what
      He did

3. Later, Jesus would claim to have "all authority...in heaven and on
   earth"... - Mt 28:18
   a. Then command His apostles to make disciples of all the nations,
      baptizing them - Mt 28:19
   b. And that such disciples should observe all things He has commanded
      - Mt 28:20

4. Later, the apostles would preach Jesus as "Lord"...
   a. Commanding repentance and baptism in His name (by His authority)
      - Ac 2:36-38
   b. That He has the authority to one day judge the world - Ac 10:42;
      17:30-31; 2Co 5:10

Those who gladly accept the authority of Jesus as Lord are baptized (Ac
2:41) and continue steadfastly in His apostles' doctrine (Ac 2:42).

Are we willing to accept Jesus as our Teacher today by submitting to His
authority in the same way...?

Executable Outlines, Copyright © Mark A. Copeland, 2011

From Gary... Bible Reading November 24

Bible Reading   

November 24

The World English Bible

Nov. 24
Jeremiah 46-49

Jer 46:1 The word of Yahweh which came to Jeremiah the prophet concerning the nations.
Jer 46:2 Of Egypt: concerning the army of Pharaoh Necoh king of Egypt, which was by the river Euphrates in Carchemish, which Nebuchadnezzar king of Babylon struck in the fourth year of Jehoiakim the son of Josiah, king of Judah.
Jer 46:3 Prepare you the buckler and shield, and draw near to battle.
Jer 46:4 Harness the horses, and get up, you horsemen, and stand forth with your helmets; furbish the spears, put on the coats of mail.
Jer 46:5 Why have I seen it? they are dismayed and are turned backward; and their mighty ones are beaten down, and have fled apace, and don't look back: terror is on every side, says Yahweh.
Jer 46:6 Don't let the swift flee away, nor the mighty man escape; in the north by the river Euphrates have they stumbled and fallen.
Jer 46:7 Who is this who rises up like the Nile, whose waters toss themselves like the rivers?
Jer 46:8 Egypt rises up like the Nile, and his waters toss themselves like the rivers: and he says, I will rise up, I will cover the earth; I will destroy cities and its inhabitants.
Jer 46:9 Go up, you horses; and rage, you chariots; and let the mighty men go forth: Cush and Put, who handle the shield; and the Ludim, who handle and bend the bow.
Jer 46:10 For that day is a day of the Lord, Yahweh of Armies, a day of vengeance, that he may avenge him of his adversaries: and the sword shall devour and be satiate, and shall drink its fill of their blood; for the Lord, Yahweh of Armies, has a sacrifice in the north country by the river Euphrates.
Jer 46:11 Go up into Gilead, and take balm, virgin daughter of Egypt: in vain do you use many medicines; there is no healing for you.
Jer 46:12 The nations have heard of your shame, and the earth is full of your cry; for the mighty man has stumbled against the mighty, they are fallen both of them together.
Jer 46:13 The word that Yahweh spoke to Jeremiah the prophet, how that Nebuchadnezzar king of Babylon should come and strike the land of Egypt.
Jer 46:14 Declare you in Egypt, and publish in Migdol, and publish in Memphis and in Tahpanhes: say you, Stand forth, and prepare you; for the sword has devoured around you.
Jer 46:15 Why are your strong ones swept away? they didn't stand, because Yahweh did drive them.
Jer 46:16 He made many to stumble, yes, they fell one on another: and they said, Arise, and let us go again to our own people, and to the land of our birth, from the oppressing sword.
Jer 46:17 They cried there, Pharaoh king of Egypt is but a noise; he has let the appointed time pass by.
Jer 46:18 As I live, says the King, whose name is Yahweh of Armies, surely like Tabor among the mountains, and like Carmel by the sea, so shall he come.
Jer 46:19 You daughter who dwell in Egypt, furnish yourself to go into captivity; for Memphis shall become a desolation, and shall be burnt up, without inhabitant.
Jer 46:20 Egypt is a very beautiful heifer; but destruction out of the north is come, it is come.
Jer 46:21 Also her hired men in the midst of her are like calves of the stall; for they also are turned back, they are fled away together, they didn't stand: for the day of their calamity is come on them, the time of their visitation.
Jer 46:22 The sound of it shall go like the serpent; for they shall march with an army, and come against her with axes, as wood cutters.
Jer 46:23 They shall cut down her forest, says Yahweh, though it can't be searched; because they are more than the locusts, and are innumerable.
Jer 46:24 The daughter of Egypt shall be disappointed; she shall be delivered into the hand of the people of the north.
Jer 46:25 Yahweh of Armies, the God of Israel, says: Behold, I will punish Amon of No, and Pharaoh, and Egypt, with her gods, and her kings; even Pharaoh, and those who trust in him:
Jer 46:26 and I will deliver them into the hand of those who seek their lives, and into the hand of Nebuchadnezzar king of Babylon, and into the hand of his servants; and afterwards it shall be inhabited, as in the days of old, says Yahweh.
Jer 46:27 But don't be afraid you, Jacob my servant, neither be dismayed, Israel: for, behold, I will save you from afar, and your seed from the land of their captivity; and Jacob shall return, and shall be quiet and at ease, and none shall make him afraid.
Jer 46:28 Don't be afraid you, O Jacob my servant, says Yahweh; for I am with you: for I will make a full end of all the nations where I have driven you; but I will not make a full end of you, but I will correct you in measure, and will in no way leave you unpunished.
Jer 47:1 The word of Yahweh that came to Jeremiah the prophet concerning the Philistines, before that Pharaoh struck Gaza.
Jer 47:2 Thus says Yahweh: Behold, waters rise up out of the north, and shall become an overflowing stream, and shall overflow the land and all that is therein, the city and those who dwell therein; and the men shall cry, and all the inhabitants of the land shall wail.
Jer 47:3 At the noise of the stamping of the hoofs of his strong ones, at the rushing of his chariots, at the rumbling of his wheels, the fathers don't look back to their children for feebleness of hands;
Jer 47:4 because of the day that comes to destroy all the Philistines, to cut off from Tyre and Sidon every helper who remains: for Yahweh will destroy the Philistines, the remnant of the isle of Caphtor.
Jer 47:5 Baldness is come on Gaza; Ashkelon is brought to nothing, the remnant of their valley: how long will you cut yourself?
Jer 47:6 You sword of Yahweh, how long will it be before you be quiet? put up yourself into your scabbard; rest, and be still.
Jer 47:7 How can you be quiet, seeing Yahweh has given you a command? Against Ashkelon, and against the seashore, there has he appointed it.
Jer 48:1 Of Moab. Thus says Yahweh of Armies, the God of Israel: Woe to Nebo! for it is laid waste; Kiriathaim is disappointed, it is taken; Misgab is put to shame and broken down.
Jer 48:2 The praise of Moab is no more; in Heshbon they have devised evil against her: Come, and let us cut her off from being a nation. You also, Madmen, shall be brought to silence: the sword shall pursue you.
Jer 48:3 The sound of a cry from Horonaim, desolation and great destruction!
Jer 48:4 Moab is destroyed; her little ones have caused a cry to be heard.
Jer 48:5 For by the ascent of Luhith with continual weeping shall they go up; for at the descent of Horonaim they have heard the distress of the cry of destruction.
Jer 48:6 Flee, save your lives, and be like the heath in the wilderness.
Jer 48:7 For, because you have trusted in your works and in your treasures, you also shall be taken: and Chemosh shall go forth into captivity, his priests and his princes together.
Jer 48:8 The destroyer shall come on every city, and no city shall escape; the valley also shall perish, and the plain shall be destroyed; as Yahweh has spoken.
Jer 48:9 Give wings to Moab, that she may fly and get her away: and her cities shall become a desolation, without any to dwell therein.
Jer 48:10 Cursed be he who does the work of Yahweh negligently; and cursed be he who keeps back his sword from blood.
Jer 48:11 Moab has been at ease from his youth, and he has settled on his lees, and has not been emptied from vessel to vessel, neither has he gone into captivity: therefore his taste remains in him, and his scent is not changed.
Jer 48:12 Therefore, behold, the days come, says Yahweh, that I will send to him those who pour off, and they shall pour him off; and they shall empty his vessels, and break their bottles in pieces.
Jer 48:13 Moab shall be ashamed of Chemosh, as the house of Israel was ashamed of Bethel their confidence.
Jer 48:14 How say you, We are mighty men, and valiant men for the war?
Jer 48:15 Moab is laid waste, and they are gone up into his cities, and his chosen young men are gone down to the slaughter, says the King, whose name is Yahweh of Armies.
Jer 48:16 The calamity of Moab is near to come, and his affliction hurries fast.
Jer 48:17 All you who are around him, bemoan him, and all you who know his name; say, How is the strong staff broken, the beautiful rod!
Jer 48:18 You daughter who dwells in Dibon, come down from your glory, and sit in thirst; for the destroyer of Moab is come up against you, he has destroyed your strongholds.
Jer 48:19 Inhabitant of Aroer, stand by the way, and watch: ask him who flees, and her who escapes; say, What has been done?
Jer 48:20 Moab is disappointed; for it is broken down: wail and cry; tell you it by the Arnon, that Moab is laid waste.
Jer 48:21 Judgment is come on the plain country, on Holon, and on Jahzah, and on Mephaath,
Jer 48:22 and on Dibon, and on Nebo, and on Beth Diblathaim,
Jer 48:23 and on Kiriathaim, and on Beth Gamul, and on Beth Meon,
Jer 48:24 and on Kerioth, and on Bozrah, and on all the cities of the land of Moab, far or near.
Jer 48:25 The horn of Moab is cut off, and his arm is broken, says Yahweh.
Jer 48:26 Make you him drunken; for he magnified himself against Yahweh: and Moab shall wallow in his vomit, and he also shall be in derision.
Jer 48:27 For wasn't Israel a derision to you? was he found among thieves? for as often as you speak of him, you wag the head.
Jer 48:28 You inhabitants of Moab, leave the cities, and dwell in the rock; and be like the dove that makes her nest over the mouth of the abyss.
Jer 48:29 We have heard of the pride of Moab, that he is very proud; his loftiness, and his pride, and his arrogance, and the haughtiness of his heart.
Jer 48:30 I know his wrath, says Yahweh, that it is nothing; his boastings have worked nothing.
Jer 48:31 Therefore will I wail for Moab; yes, I will cry out for all Moab: for the men of Kir Heres shall they mourn.
Jer 48:32 With more than the weeping of Jazer will I weep for you, vine of Sibmah: your branches passed over the sea, they reached even to the sea of Jazer: on your summer fruits and on your vintage the destroyer is fallen.
Jer 48:33 Gladness and joy is taken away from the fruitful field and from the land of Moab; and I have caused wine to cease from the wine presses: none shall tread with shouting; the shouting shall be no shouting.
Jer 48:34 From the cry of Heshbon even to Elealeh, even to Jahaz have they uttered their voice, from Zoar even to Horonaim, to Eglath Shelishiyah: for the waters of Nimrim also shall become desolate.
Jer 48:35 Moreover I will cause to cease in Moab, says Yahweh, him who offers in the high place, and him who burns incense to his gods.
Jer 48:36 Therefore my heart sounds for Moab like pipes, and my heart sounds like pipes for the men of Kir Heres: therefore the abundance that he has gotten is perished.
Jer 48:37 For every head is bald, and every beard clipped: on all the hands are cuttings, and on the waist sackcloth.
Jer 48:38 On all the housetops of Moab and in its streets there is lamentation every where; for I have broken Moab like a vessel in which none delights, says Yahweh.
Jer 48:39 How is it broken down! how do they wail! how has Moab turned the back with shame! so shall Moab become a derision and a terror to all who are around him.
Jer 48:40 For thus says Yahweh: Behold, he shall fly as an eagle, and shall spread out his wings against Moab.
Jer 48:41 Kerioth is taken, and the strongholds are seized, and the heart of the mighty men of Moab at that day shall be as the heart of a woman in her pangs.
Jer 48:42 Moab shall be destroyed from being a people, because he has magnified himself against Yahweh.
Jer 48:43 Fear, and the pit, and the snare, are on you, inhabitant of Moab, says Yahweh.
Jer 48:44 He who flees from the fear shall fall into the pit; and he who gets up out of the pit shall be taken in the snare: for I will bring on him, even on Moab, the year of their visitation, says Yahweh.
Jer 48:45 Those who fled stand without strength under the shadow of Heshbon; for a fire is gone forth out of Heshbon, and a flame from the midst of Sihon, and has devoured the corner of Moab, and the crown of the head of the tumultuous ones.
Jer 48:46 Woe to you, O Moab! the people of Chemosh is undone; for your sons are taken away captive, and your daughters into captivity.
Jer 48:47 Yet will I bring back the captivity of Moab in the latter days, says Yahweh. Thus far is the judgment of Moab.
Jer 49:1 Of the children of Ammon. Thus says Yahweh: Has Israel no sons? has he no heir? why then does Malcam possess Gad, and his people well in its cities?
Jer 49:2 Therefore, behold, the days come, says Yahweh, that I will cause an alarm of war to be heard against Rabbah of the children of Ammon; and it shall become a desolate heap, and her daughters shall be burned with fire: then shall Israel possess those who did possess him, says Yahweh.
Jer 49:3 Wail, Heshbon, for Ai is laid waste; cry, you daughters of Rabbah, gird you with sackcloth: lament, and run back and forth among the fences; for Malcam shall go into captivity, his priests and his princes together.
Jer 49:4 Why glory you in the valleys, your flowing valley, backsliding daughter? who trusted in her treasures, saying, Who shall come to me?
Jer 49:5 Behold, I will bring a fear on you, says the Lord, Yahweh of Armies, from all who are around you; and you shall be driven out every man right forth, and there shall be none to gather together the fugitives.
Jer 49:6 But afterward I will bring back the captivity of the children of Ammon, says Yahweh.
Jer 49:7 Of Edom. Thus says Yahweh of Armies: Is wisdom no more in Teman? is counsel perished from the prudent? is their wisdom vanished?
Jer 49:8 Flee you, turn back, dwell in the depths, inhabitants of Dedan; for I will bring the calamity of Esau on him, the time that I shall visit him.
Jer 49:9 If grape gatherers came to you, would they not leave some gleaning grapes? if thieves by night, wouldn't they destroy until they had enough?
Jer 49:10 But I have made Esau bare, I have uncovered his secret places, and he shall not be able to hide himself: his seed is destroyed, and his brothers, and his neighbors; and he is no more.
Jer 49:11 Leave your fatherless children, I will preserve them alive; and let your widows trust in me.
Jer 49:12 For thus says Yahweh: Behold, they to whom it didn't pertain to drink of the cup shall certainly drink; and are you he who shall altogether go unpunished? you shall not go unpunished, but you shall surely drink.
Jer 49:13 For I have sworn by myself, says Yahweh, that Bozrah shall become an astonishment, a reproach, a waste, and a curse; and all its cities shall be perpetual wastes.
Jer 49:14 I have heard news from Yahweh, and an ambassador is sent among the nations, saying, Gather yourselves together, and come against her, and rise up to the battle.
Jer 49:15 For, behold, I have made you small among the nations, and despised among men.
Jer 49:16 As for your terror, the pride of your heart has deceived you, O you who dwell in the clefts of the rock, who hold the height of the hill: though you should make your nest as high as the eagle, I will bring you down from there, says Yahweh.
Jer 49:17 Edom shall become an astonishment: everyone who passes by it shall be astonished, and shall hiss at all its plagues.
Jer 49:18 As in the overthrow of Sodom and Gomorrah and the neighbor cities of it, says Yahweh, no man shall dwell there, neither shall any son of man sojourn therein.
Jer 49:19 Behold, he shall come up like a lion from the pride of the Jordan against the strong habitation: for I will suddenly make them run away from it; and whoever is chosen, him will I appoint over it: for who is like me? and who will appoint me a time? and who is the shepherd who will stand before me?
Jer 49:20 Therefore hear the counsel of Yahweh, that he has taken against Edom; and his purposes, that he has purposed against the inhabitants of Teman: Surely they shall drag them away, even the little ones of the flock; surely he shall make their habitation desolate over them.
Jer 49:21 The earth trembles at the noise of their fall; there is a cry, the noise which is heard in the Red Sea.
Jer 49:22 Behold, he shall come up and fly as the eagle, and spread out his wings against Bozrah: and the heart of the mighty men of Edom at that day shall be as the heart of a woman in her pangs.
Jer 49:23 Of Damascus. Hamath is confounded, and Arpad; for they have heard evil news, they are melted away: there is sorrow on the sea; it can't be quiet.
Jer 49:24 Damascus has grown feeble, she turns herself to flee, and trembling has seized on her: anguish and sorrows have taken hold of her, as of a woman in travail.
Jer 49:25 How is the city of praise not forsaken, the city of my joy?
Jer 49:26 Therefore her young men shall fall in her streets, and all the men of war shall be brought to silence in that day, says Yahweh of Armies.
Jer 49:27 I will kindle a fire in the wall of Damascus, and it shall devour the palaces of Ben Hadad.
Jer 49:28 Of Kedar, and of the kingdoms of Hazor, which Nebuchadnezzar king of Babylon struck. Thus says Yahweh: Arise you, go up to Kedar, and destroy the children of the east.
Jer 49:29 Their tents and their flocks shall they take; they shall carry away for themselves their curtains, and all their vessels, and their camels; and they shall cry to them, Terror on every side!
Jer 49:30 Flee you, wander far off, dwell in the depths, you inhabitants of Hazor, says Yahweh; for Nebuchadnezzar king of Babylon has taken counsel against you, and has conceived a purpose against you.
Jer 49:31 Arise, go up to a nation that is at ease, that dwells without care, says Yahweh; that have neither gates nor bars, that dwell alone.
Jer 49:32 Their camels shall be a booty, and the multitude of their livestock a spoil: and I will scatter to all winds those who have the corners of their hair cut off; and I will bring their calamity from every side of them, says Yahweh.
Jer 49:33 Hazor shall be a dwelling place of jackals, a desolation forever: no man shall dwell there, neither shall any son of man sojourn therein.
Jer 49:34 The word of Yahweh that came to Jeremiah the prophet concerning Elam, in the beginning of the reign of Zedekiah king of Judah, saying,
Jer 49:35 Thus says Yahweh of Armies: Behold, I will break the bow of Elam, the chief of their might.
Jer 49:36 On Elam will I bring the four winds from the four quarters of the sky, and will scatter them toward all those winds; and there shall be no nation where the outcasts of Elam shall not come.
Jer 49:37 I will cause Elam to be dismayed before their enemies, and before those who seek their life; and I will bring evil on them, even my fierce anger, says Yahweh; and I will send the sword after them, until I have consumed them;
Jer 49:38 and I will set my throne in Elam, and will destroy from there king and princes, says Yahweh.
Jer 49:39 But it shall happen in the latter days, that I will bring back the captivity of Elam, says Yahweh.
Nov. 24
Hebrews 10

Heb 10:1 For the law, having a shadow of the good to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make perfect those who draw near.
Heb 10:2 Or else wouldn't they have ceased to be offered, because the worshippers, having been once cleansed, would have had no more consciousness of sins?
Heb 10:3 But in those sacrifices there is yearly reminder of sins.
Heb 10:4 For it is impossible that the blood of bulls and goats should take away sins.
Heb 10:5 Therefore when he comes into the world, he says, "Sacrifice and offering you didn't desire, but you prepared a body for me;
Heb 10:6 You had no pleasure in whole burnt offerings and sacrifices for sin.
Heb 10:7 Then I said, 'Behold, I have come (in the scroll of the book it is written of me) to do your will, O God.' "
Heb 10:8 Previously saying, "Sacrifices and offerings and whole burnt offerings and sacrifices for sin you didn't desire, neither had pleasure in them" (those which are offered according to the law),
Heb 10:9 then he has said, "Behold, I have come to do your will." He takes away the first, that he may establish the second,
Heb 10:10 by which will we have been sanctified through the offering of the body of Jesus Christ once for all.
Heb 10:11 Every priest indeed stands day by day serving and often offering the same sacrifices, which can never take away sins,
Heb 10:12 but he, when he had offered one sacrifice for sins forever, sat down on the right hand of God;
Heb 10:13 from that time waiting until his enemies are made the footstool of his feet.
Heb 10:14 For by one offering he has perfected forever those who are being sanctified.
Heb 10:15 The Holy Spirit also testifies to us, for after saying,
Heb 10:16 "This is the covenant that I will make with them: 'After those days,' says the Lord, 'I will put my laws on their heart, I will also write them on their mind;' " then he says,
Heb 10:17 "I will remember their sins and their iniquities no more."
Heb 10:18 Now where remission of these is, there is no more offering for sin.
Heb 10:19 Having therefore, brothers, boldness to enter into the holy place by the blood of Jesus,
Heb 10:20 by the way which he dedicated for us, a new and living way, through the veil, that is to say, his flesh;
Heb 10:21 and having a great priest over the house of God,
Heb 10:22 let's draw near with a true heart in fullness of faith, having our hearts sprinkled from an evil conscience, and having our body washed with pure water,
Heb 10:23 let us hold fast the confession of our hope without wavering; for he who promised is faithful.
Heb 10:24 Let us consider how to provoke one another to love and good works,
Heb 10:25 not forsaking our own assembling together, as the custom of some is, but exhorting one another; and so much the more, as you see the Day approaching.
Heb 10:26 For if we sin willfully after we have received the knowledge of the truth, there remains no more a sacrifice for sins,
Heb 10:27 but a certain fearful expectation of judgment, and a fierceness of fire which will devour the adversaries.
Heb 10:28 A man who disregards Moses' law dies without compassion on the word of two or three witnesses.
Heb 10:29 How much worse punishment, do you think, will he be judged worthy of, who has trodden under foot the Son of God, and has counted the blood of the covenant with which he was sanctified an unholy thing, and has insulted the Spirit of grace?
Heb 10:30 For we know him who said, "Vengeance belongs to me," says the Lord, "I will repay." Again, "The Lord will judge his people."
Heb 10:31 It is a fearful thing to fall into the hands of the living God.
Heb 10:32 But remember the former days, in which, after you were enlightened, you endured a great struggle with sufferings;
Heb 10:33 partly, being exposed to both reproaches and oppressions; and partly, becoming partakers with those who were treated so.
Heb 10:34 For you both had compassion on me in my chains, and joyfully accepted the plundering of your possessions, knowing that you have for yourselves a better possession and an enduring one in the heavens.
Heb 10:35 Therefore don't throw away your boldness, which has a great reward.
Heb 10:36 For you need endurance so that, having done the will of God, you may receive the promise.
Heb 10:37 "In a very little while, he who comes will come, and will not wait.
Heb 10:38 But the righteous will live by faith. If he shrinks back, my soul has no pleasure in him."
Heb 10:39 But we are not of those who shrink back to destruction, but of those who have faith to the saving of the soul.