From Jim McGuiggan... FEAR OR HUNGER FOR LIFE?


There are those people who like to tell us that the reason Christians believe in life after death and then later, resurrection from the dead is simply because they're afraid of dying. I'm going to take it that Aristotle was correct, our convictions are shaped by our feelings [pathos] as well as other things and if that's true [and I don't doubt it] then I suppose fear would help feed the believer's conviction about life after death and a subsequent resurrection to glorious life without end. It doesn't trouble me a bit that little humans are afraid of things or that they worry over some matters. Why should it? Shakespeare had his Shylock say this kind of thing, "Do we not bleed when we're cut? Do we not hurt when we suffer great loss...?
Fear isn't an isolated and solitary reality--it exists as part of a larger complex and multifaceted reality.
 Fear isn't always a bad thing. It builds strong houses, hospitals and such; it puts lifeboats on ocean-going ships, safety equipment on airplanes, establishes laws to govern communities, generates medical and scientific research; it makes protective clothing, puts guards up in places where little children might get burned or fall or otherwise get hurt and [sadly but of necessity in many ways] it builds prisons. You make your own list.
In all these things it isn't just fear that's at work! Love of life, love of family, love of neighbor, love of health, love of social freedoms, love of quiet and peaceful lives are part of the picture. The loving parent buys a fireguard to protect a little child not only because she's afraid the child could be hurt; she does it because she loves the child; her fear rises out of love.
So it is with those who believe in and follow the Lord Jesus Christ . In all the ways that God brings to us the truth of the gospel believers come to know Jesus Christ and the more they get to know and admire him the more they know that a little life like ours isn't big enough to truly get to know him. We sometimes come to realize that even human loves are too wonderful to come to their full potential in a lovely life that flies by like the wind. Cowper adored a cousin of his, Lady Hesketh, and he wrote her a note telling her that a love such as theirs was too wonderful to come to fulness in a tiny little life like this and therefore, he said, "I am, and will be, and must be your friend forever."
The little alien many of us came to know as E.T. in the movie of that name had a marvelous friendship with the little boy, a boy who would gladly give his life for E.T. But for all that, there was more that called to him than earth could offer and so we hear him again and again poignantly and longingly say, "Home!"
Maybe for all their faults and mixed emotions we should credit believers with more than cowardice. Perhaps, as Henry Sloane Coffin reminded us, Christians have come to admire God as we see him in Jesus Christ and  so they seek his purpose for the human family. Though not the only ones, Christians long for a better world, a kinder world, a world they know can only be brought about by God and in his own way, a way that includes their commitment to that purpose, as God's helpers. Knowing that the world he purposes is in so many ways and at such a depth unlike the one they see at present they want to live to see it renewed. They believe what William James said, that there is something wild about the universe and we are needed to make it right. 
In seeing Jesus as God's self-revelation and being taken by his commitment and the glory of it all they want to be a part of the adventure and knowing it will not be renewed in their fleeting lives they don't wish to die and forever miss the beauty. And because they know this is the work of God that climaxes in Jesus they believe they were not meant to die forever!
And so they confidently believe in the resurrected Lord Jesus Christ and therefore in their own and the new world that is coming.

©2004 Jim McGuiggan. All materials are free to be copied and used as long as money is not being made.
Many thanks to brother Ed Healy, for allowing me to post from his website, theabidingword.com.

"Calling on the Name of the Lord" by Eric Lyons, M.Min.


"Calling on the Name of the Lord"

by Eric Lyons, M.Min.

Considering how many people within “Christendom” teach that an individual can be saved merely by professing a belief in Christ, it is not surprising that skeptics claim that the Bible contradicts itself in this regard. Although Peter and Paul declared, “Whoever calls on the name of the Lord shall be saved” (Acts 2:21; Romans 10:13; cf. Joel 2:32), skeptics quickly remind their readers that Jesus once stated: “Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of My Father in heaven” (Matthew 7:21; cf. Luke 6:46). Allegedly, Matthew 7:21 clashes with such passages as Acts 2:21 and Romans 10:13 (see Morgan, 2003; Wells, 2001). Since many professed Christians seem to equate “calling on the name of the Lord” with the idea of saying to Jesus, “Lord, save me,” Bible critics feel even more justified in their pronouncement of “conflicting testimonies.” How can certain professed followers of Christ claim that they were saved by simply “calling out to Christ,” when Christ Himself proclaimed that a mere calling upon Him would not save a person?
The key to correctly understanding the phrase “calling on the name of the Lord” is to recognize that more is involved in this action than a mere verbal petition directed toward God. The “call” mentioned in Acts 2:21, Romans 10:13, and Acts 22:16 (where Paul was “calling on the name of the Lord”), is not equated with the “call” (“Lord, Lord”) Jesus spoke of in the Sermon on the Mount (Matthew 7:21).
First, it is appropriate to mention that even in modern times, to “call on” someone frequently means more than simply making a request for something. When a doctor goes to the hospital to “call on” some of his patients, he does not merely walk into the room and say, “I just wanted to come by and say, ‘Hello.’ I wish you the best. Now pay me.” On the contrary, he involves himself in a service. He examines the patient, listens to the patient’s concerns, gives further instructions regarding the patient’s hopeful recovery, and then oftentimes prescribes medication. All of these elements may be involved in a doctor “calling upon” a patient. In the mid-twentieth century, it was common for young men to “call on” young ladies. Again, this expression meant something different than just “making a request” (Brown, 1976, p. 5).
Second, when an individual takes the time to study how the expression “calling on God” is used throughout Scripture, the only reasonable conclusion to draw is that, just as similar phrases sometimes have a deeper meaning in modern America, the expression “calling on God” often had a deeper meaning in Bible times. Take, for instance, Paul’s statement recorded in Acts 25:11: “I appeal unto Caesar.” The word “appeal” (epikaloumai) is the same word translated “call” (or “calling”) in Acts 2:21, 22:16, and Romans 10:13. But, Paul was not simply saying, “I’m calling on Caesar to save me.” As James Bales noted:
Paul, in appealing to Caesar, was claiming the right of a Roman citizen to have his case judged by Caesar. He was asking that his case be transferred to Caesar’s court and that Caesar hear and pass judgment on his case. In so doing, he indicated that he was resting his case on Caesar’s judgment. In order for this to be done Paul had to submit to whatever was necessary in order for his case to be brought before Caesar. He had to submit to the Roman soldiers who conveyed him to Rome. He had to submit to whatever formalities or procedure Caesar demanded of those who came before him. All of this was involved in his appeal to Caesar (1960, pp. 81-82, emp. added).
Paul’s “calling” to Caesar involved his submission to him. “That, in a nutshell,” wrote T. Pierce Brown, “is what ‘calling on the Lord’ involves”—obedience (1976, p. 5). It is not a mere verbal recognition of God, or a verbal petition to Him. Those whom Paul (before his conversion to Christ) sought to bind in Damascus—Christians who were described as people “who call on Your [Jehovah’s] name”—were not people who only prayed to God, but those who were serving the Lord, and who, by their obedience, were submitting themselves to His authority (cf. Matthew 28:18). Interestingly, Zephaniah 3:9 links one’s “calling” with his “service”: “For then I will restore to the peoples a pure language, that they all may call on the name of the Lord, to serve Him with one accord” (emp. added). When a person submits to the will of God, he accurately can be described as “calling on the Lord.” Acts 2:21 and Romans 10:13 (among other passages) do not contradict Matthew 7:21, because to “call on the Lord” entails more than just pleading for salvation; it involves submitting to God’s will. According to Colossians 3:17, every single act a Christian performs (in word or deed) should be carried out by Christ’s authority. For a non-Christian receiving salvation, this is no different. In order to obtain salvation, a person must submit to the Lord’s authority. This is what the passages in Acts 2:21 and Romans 10:13 are teaching; it is up to us to go elsewhere in the New Testament to learn how to call upon the name of the Lord.
After Peter quoted the prophecy of Joel and told those in Jerusalem on Pentecost that “whoever calls on the name of the Lord shall be saved” (Acts 2:21), he told them how to go about “calling on the name of the Lord.” The people in the audience in Acts 2 did not understand Peter’s quotation of Joel to mean that an alien sinner must pray to God for salvation. [Their question in Acts 2:37 (“Men and brethren, what shall we do?”) indicates such.] Furthermore, when Peter responded to their question and told them what to do to be saved, he did not say, “I’ve already told you what to do. You can be saved by petitioning God for salvation through prayer. Just call on His name.” On the contrary, Peter had to explain to them what it meant to “call on the name of the Lord.” Instead of repeating this statement when the crowd sought further guidance from the apostles, Peter commanded them, saying, “Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins” (2:38). Notice the parallel between Acts 2:21 and 2:38:
Acts 2:21WhoeverCallsOn the name of the LordShall be saved
Acts 2:38Everyone of youRepent and be baptizedIn the name of Jesus ChristFor the remission of sins
Peter’s non-Christian listeners learned that “calling on the name of the Lord for salvation” was equal to obeying the Gospel, which approximately 3,000 did that very day by repenting of their sins and being baptized into Christ (2:38,41).
But what about Romans 10:13? What is the “call” mentioned in this verse? Notice Romans 10:11-15:
For the Scripture says, “Whoever believes on Him will not be put to shame.” For there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him. For “whoever calls on the name of the Lord shall be saved.” How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher? And how shall they preach unless they are sent? As it is written: “How beautiful are the feet of those who preach the gospel of peace, who bring glad tidings of good things!” (emp. added).
Although this passage does not define precisely what is meant by one “calling on the name of the Lord,” it does indicate that an alien sinner cannot “call” until after he has heard the Word of God and believed it. Such was meant by Paul’s rhetorical questions: “How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard?” Paul’s statements in this passage are consistent with Peter’s proclamations in Acts 2. It was only after the crowd on Pentecost believed in the resurrected Christ Whom Peter preached (as is evident by their being “cut to the heart” and their subsequent question, “Men and brethren, what shall we do?”) that Peter told them how to call on the name of the Lord and be saved (2:38).
Perhaps the clearest description of what it means for an alien sinner to “call on the name of the Lord” is found in Acts 22. As the apostle Paul addressed the mob in Jerusalem, he spoke of his encounter with the Lord, Whom he asked, “What shall I do?” (22:10; cf. 9:6). The answer Jesus gave Him at that time was not “call on the name of the Lord.” Instead, Jesus instructed him to “arise and go into Damascus, and there you will be told all things which are appointed for you to do” (22:10). Paul (or Saul—Acts 13:9) demonstrated his belief in Jesus as he went into the city and waited for further instructions. In Acts 9, we learn that during the next three days, while waiting to meet with Ananias, Paul fasted and prayed (vss. 9,11). Although some today might consider what Paul was doing at this point as “calling on the name of the Lord,” Ananias, God’s chosen messenger to Paul, did not think so. He did not tell Paul, “I see you have already called on God. Your sins are forgiven.” After three days of fasting and praying, Paul still was lost in his sins. Even though he obviously believed at this point, and had prayed to God, he had yet to “call on the name of the Lord” for salvation. When Ananias finally came to Paul, he told him: “Arise and be baptized, and wash away your sins, calling on the name of the Lord” (22:16). Ananias knew that Paul had not yet “called on the name of the Lord,” just as Peter knew that those on Pentecost had not done so before his command to “repent and be baptized.” Thus, Ananias instructed Paul to “be baptized, and wash away your sins.” The participle phrase, “calling on the name of the Lord,” describes what Paul was doing when he was baptized for the remission of his sins. Every non-Christian who desires to “call on the name of the Lord” to be saved, does so, not simply by saying, “Lord, Lord” (cf. Matthew 7:21), or just by wording a prayer to God (e.g., Paul—Acts 9; 22; cf. Romans 10:13-14), but by obeying God’s instructions to “repent and be baptized…in the name of Jesus Christ for the remission of your sins” (Acts 2:38).
This is not to say that repentance and baptism have always been (or are always today) synonymous with “calling on the name of the Lord.” Abraham was not baptized when he “called upon the name of the Lord” (Genesis 12:8; cf. 4:26), because baptism was not demanded of God before New Testament times. And, as I mentioned earlier, when the New Testament describes people who are already Christians as “calling on the name of the Lord” (Acts 9:14,21; 1 Corinthians 1:2), it certainly does not mean that Christians continually were being baptized for the remission of their sins after having been baptized to become a Christian (cf. 1 John 1:5-10). Depending on when and where the phrase is used, “calling on the name of the Lord” includes: (1) obedience to the gospel plan of salvation; (2) worshiping God; and (3) faithful service to the Lord (Bates, 1979, p. 5). However, it never is used in the sense that all the alien sinner must do in order to be saved is to cry out and say, “Lord, Lord, save me.”
Thus, the skeptic’s allegation that Matthew 7:21 contradicts Acts 2:21 and Romans 10:13 is unsubstantiated. And, the professed Christian who teaches that all one must do to be saved is just say the sinner’s prayer, is in error.


Bales, James (1960), The Hub of the Bible—Or—Acts Two Analyzed (Shreveport, LA: Lambert Book House).
Bates, Bobby (1979), “Whosoever Shall Call Upon the Name of the Lord Shall be Saved,” Firm Foundation, 96:5, March 20.
Brown, T. Pierce (1976), “Calling on His Name,” Firm Foundation, 93:5, July 20.
Morgan, Donald (2003), “Biblical Inconsistencies,” [On-line], URL: http://www.infidels.org/library/modern/donald_morgan/inconsistencies.shtml.
Wells, Steve (2001), Skeptic’s Annotated Bible, [On-line], URL: http://www.Skepticsannotatedbible.com.

From Mark Copeland... Five Views Of Salvation (Mark 16:15-16)

                          "THE GOSPEL OF MARK"

                   Five Views Of Salvation (16:15-16)


1. In Mark’s account of the Great Commission, Jesus’ words are clear and
   a. He wanted the gospel proclaimed to everyone - Mk 16:15
   b. Those who believe and are baptized will be saved - Mk 16:16
   c. Those who do not believe will be condemned - ibid.

2. Even so, there are at least five diverse views regarding salvation...
   b. One view takes Jesus’ words at face value
   a. Four other views can be summarized by slightly altering the words
      of Jesus

[One view is held by those who do not profess to be Christians.  In
essence, they would say...]


      1. Atheists who do not believe in God, heaven or hell, or
         salvation of any kind
      2. All who do not believe in Jesus
         a. Most Jews, Muslims, Hindus, etc. - who believe in God (or
         b. But who do not believe that salvation is to be found in

   1. There is a God who offers salvation (contrary to the views of
      atheists) - 1Ti 2:3-4
   2. Salvation does come through Jesus, and through Him only - 1Ti 2:5-6; Jn 14:6

[I doubt any present actually hold to this view, but many people do, and
this begins to illustrate how some are willing to deny the plain
statement of Jesus.  Consider a second view...]


      1. Who believe that God will save everyone eventually
      2. To support their view, they will isolate some verses like 1Ti 2:6

      1. Jesus Himself told that there would be few who would be saved
         - Mt 7:13-14
      2. Paul warned of those who would not be saved, but face the wrath
         of God - Ep 5:5-6

[Most Bible-believing, professing Christians would not accept the two
views covered thus far.  But there are some who accept a third view that
could be expressed as...]


      1. By "baptizing" (actually sprinkling, not immersing) infants
         incapable of faith...
         a. They (esp. Catholics) indicate that faith is not essential
            to salvation
         b. Some (esp. Lutherans) try to get around this by saying that
            God imparts saving faith to the infant so baptism can still
      2. By sprinkling or pouring instead of immersion, they also
         indicate Jesus did not mean what He said (the reason
         "baptizing" above is in quotes)

      1. Faith is a necessary prerequisite...
         a. For baptism - Ac 8:35-37
         b. For salvation - Ro 10:9-10
      2. Sprinkling or pouring is NOT Bible baptism...
         a. The Greek word used in the Bible is "baptizo", and it means
            "to immerse"
         b. This is why baptism is described in the Bible as a "burial"
            - cf. Ro 6:3-4; Col 2:12
         c. Sprinkling or pouring was substituted in the place of
            baptism (immersion) hundreds of years after Christ and His
         d. By keeping the "tradition of men" by sprinkling or pouring,
            we fail to keep the command of God" concerning baptism - cf.
            Jesus’ condemnation of displacing God’s commands with
            traditions of men, Mt 15:3-9
      3. Baptizing infants is without scriptural precedent
         a. There are no commands or examples of infant baptism
         b. Since the prerequisites of faith (Mk 16:16; Ac 8:37) and
            repentance (Ac 2:38; 17:30) are beyond the infant’s
            capability, they are not suitable candidates for baptism

[Most who hold to the view of sprinkling infants are honest and sincere.
Even so, they are just as guilty of teaching a view of salvation
different from Jesus as are atheists, many Jews, Muslims, Hindus, and
universalists.  But there is another view of salvation held by many, and
that is...]


      1. That one is saved before baptism, that baptism is not essential
         to salvation
      2. A view is held for all practical purposes by most evangelical

      1. For faith "alone" cannot save
         a. As declared by Jesus - cf. Mt 7:21; Lk 6:46
         b. As taught by His apostles - cf. Ro 6:17-18; He 5:9; Jm 2:14,17,20,24,26; 1Pe 1:22
      2. For baptism is essential to salvation
         a. According to Jesus - Jn 3:5; Mk 16:16; Mt 28:18-20
         b. According to His apostles - Ac 2:38; 22:16; Col 2:12-13; Tit 3:5; 1Pe 3:21

[Most who hold this view are sincere, and would not knowingly twisting
the words of Jesus.  I think of such people as Paul thought of his
brethren in the flesh (cf. Ro 10:1-3).  This leads us to the fifth and
final view of salvation, one we are compelled to accept if we take Jesus
at His word...]


      1. No explanations are necessary
      2. Jesus says what He means, and means what He says

      1. That one must "believe" - cf. Ac 8:36-37
      2. That one must be "baptized" to enjoy the forgiveness of sins
         - cf. Ac 2:38; 22:16


1. Which one of the five views of salvation do you hold to...?
   a. He who believes and is baptized "will not" be saved?
   b. He who "does not believe" and "is not baptized" will be saved?
   c. He who "does not believe" and "is baptized" will be saved?
   d. He who believes and "is not baptized" will be saved?
   e. He who believes and is baptized will be saved?
   -- It should be clear there is only view which is in harmony with
      Jesus’ words

2. Just as important, with which of these views is your life
   a. One may profess the fifth view...
      1) But act as though they believed the second view
      2) How?  By never confessing faith in Christ and being baptized!
   b. One may profess the fifth view...
      1) But act as though they believed the third view
      2) How?  For though they may have been "baptized", they are not
         living the life of faith required of one in Jesus!
   c. One may profess the fifth view...
      1) But act as though they believed the fourth view
      2) How?  For while believing in Jesus, they have never submitted
         to being baptized!

Only those who come to Jesus in faith and act in harmony with His
teachings can have the assurance of salvation.  The words of Jesus and
His apostles Bible are clear...

   "And He said to them,  "Go into all the world and preach the
   gospel to every creature. He who believes and is baptized will
   be saved; but he who does not believe will be condemned."
                                                   - Mk 16:15-16

   "Then Peter said to them, ‘Repent, and let every one of you be
   baptized in the name of Jesus Christ for the remission of sins;
   and you shall receive the gift of the Holy Spirit.’" - Ac 2:38

   "And now why are you waiting?  Arise and be baptized, and wash
   away your sins, calling on the name of the Lord." - Ac 22:16

Executable Outlines, Copyright © Mark A. Copeland, 2011

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From Gary... Bible Reading February 5

Bible Reading  

February 5

The World English Bible  

Feb. 5
Genesis 36
Gen 36:1 Now this is the history of the generations of Esau (that is, Edom).
Gen 36:2 Esau took his wives from the daughters of Canaan: Adah the daughter of Elon, the Hittite; and Oholibamah the daughter of Anah, the daughter of Zibeon, the Hivite;
Gen 36:3 and Basemath, Ishmael's daughter, sister of Nebaioth.
Gen 36:4 Adah bore to Esau Eliphaz. Basemath bore Reuel.
Gen 36:5 Oholibamah bore Jeush, Jalam, and Korah. These are the sons of Esau, who were born to him in the land of Canaan.
Gen 36:6 Esau took his wives, his sons, his daughters, and all the members of his household, with his livestock, all his animals, and all his possessions, which he had gathered in the land of Canaan, and went into a land away from his brother Jacob.
Gen 36:7 For their substance was too great for them to dwell together, and the land of their travels couldn't bear them because of their livestock.
Gen 36:8 Esau lived in the hill country of Seir. Esau is Edom.
Gen 36:9 This is the history of the generations of Esau the father of the Edomites in the hill country of Seir:
Gen 36:10 these are the names of Esau's sons: Eliphaz, the son of Adah, the wife of Esau; and Reuel, the son of Basemath, the wife of Esau.
Gen 36:11 The sons of Eliphaz were Teman, Omar, Zepho, and Gatam, and Kenaz.
Gen 36:12 Timna was concubine to Eliphaz, Esau's son; and she bore to Eliphaz Amalek. These are the sons of Adah, Esau's wife.
Gen 36:13 These are the sons of Reuel: Nahath, Zerah, Shammah, and Mizzah. These were the sons of Basemath, Esau's wife.
Gen 36:14 These were the sons of Oholibamah, the daughter of Anah, the daughter of Zibeon, Esau's wife: she bore to Esau Jeush, Jalam, and Korah.
Gen 36:15 These are the chiefs of the sons of Esau: the sons of Eliphaz the firstborn of Esau: chief Teman, chief Omar, chief Zepho, chief Kenaz,
Gen 36:16 chief Korah, chief Gatam, chief Amalek: these are the chiefs who came of Eliphaz in the land of Edom; these are the sons of Adah.
Gen 36:17 These are the sons of Reuel, Esau's son: chief Nahath, chief Zerah, chief Shammah, chief Mizzah: these are the chiefs who came of Reuel in the land of Edom; these are the sons of Basemath, Esau's wife.
Gen 36:18 These are the sons of Oholibamah, Esau's wife: chief Jeush, chief Jalam, chief Korah: these are the chiefs who came of Oholibamah the daughter of Anah, Esau's wife.
Gen 36:19 These are the sons of Esau (that is, Edom), and these are their chiefs.
Gen 36:20 These are the sons of Seir the Horite, the inhabitants of the land: Lotan, Shobal, Zibeon, Anah,
Gen 36:21 Dishon, Ezer, and Dishan. These are the chiefs who came of the Horites, the children of Seir in the land of Edom.
Gen 36:22 The children of Lotan were Hori and Heman. Lotan's sister was Timna.
Gen 36:23 These are the children of Shobal: Alvan, Manahath, Ebal, Shepho, and Onam.
Gen 36:24 These are the children of Zibeon: Aiah and Anah. This is Anah who found the hot springs in the wilderness, as he fed the donkeys of Zibeon his father.
Gen 36:25 These are the children of Anah: Dishon and Oholibamah, the daughter of Anah.
Gen 36:26 These are the children of Dishon: Hemdan, Eshban, Ithran, and Cheran.
Gen 36:27 These are the children of Ezer: Bilhan, Zaavan, and Akan.
Gen 36:28 These are the children of Dishan: Uz and Aran.
Gen 36:29 These are the chiefs who came of the Horites: chief Lotan, chief Shobal, chief Zibeon, chief Anah,
Gen 36:30 chief Dishon, chief Ezer, and chief Dishan: these are the chiefs who came of the Horites, according to their chiefs in the land of Seir.
Gen 36:31 These are the kings who reigned in the land of Edom, before any king reigned over the children of Israel.
Gen 36:32 Bela, the son of Beor, reigned in Edom. The name of his city was Dinhabah.
Gen 36:33 Bela died, and Jobab, the son of Zerah of Bozrah, reigned in his place.
Gen 36:34 Jobab died, and Husham of the land of the Temanites reigned in his place.
Gen 36:35 Husham died, and Hadad, the son of Bedad, who struck Midian in the field of Moab, reigned in his place. The name of his city was Avith.
Gen 36:36 Hadad died, and Samlah of Masrekah reigned in his place.
Gen 36:37 Samlah died, and Shaul of Rehoboth by the river, reigned in his place.
Gen 36:38 Shaul died, and Baal Hanan, the son of Achbor reigned in his place.
Gen 36:39 Baal Hanan the son of Achbor died, and Hadar reigned in his place. The name of his city was Pau. His wife's name was Mehetabel, the daughter of Matred, the daughter of Mezahab.
Gen 36:40 These are the names of the chiefs who came from Esau, according to their families, after their places, and by their names: chief Timna, chief Alvah, chief Jetheth,
Gen 36:41 chief Oholibamah, chief Elah, chief Pinon,
Gen 36:42 chief Kenaz, chief Teman, chief Mibzar,
Gen 36:43 chief Magdiel, and chief Iram. These are the chiefs of Edom, according to their habitations in the land of their possession. This is Esau, the father of the Edomites.

From Gary... There is lightning and then there is LIGHTNING

This is one very unusual picture.  In fact, according to the NASA website, this is only the 2nd picture of this event ever recorded. Now, I would guess that something over 99% of us have seen lightning, but that same number would also apply to NOT having seeing an aurora and a sprite (high altitude lightning) together.  The top link will give some information about the picture, while the bottom will do the same for sprites.  Amazing stuff!!!  And as usual, it reminds me of something from the Bible (no surprise there)...

Luke, Chapter 10 (WEB)
1 Now after these things, the Lord also appointed seventy others, and sent them two by two ahead of him into every city and place, where he was about to come.  2 Then he said to them, “The harvest is indeed plentiful, but the laborers are few. Pray therefore to the Lord of the harvest, that he may send out laborers into his harvest.   3  Go your ways. Behold, I send you out as lambs among wolves.   4  Carry no purse, nor wallet, nor sandals. Greet no one on the way.   5  Into whatever house you enter, first say, ‘Peace be to this house.’   6  If a son of peace is there, your peace will rest on him; but if not, it will return to you.   7  Remain in that same house, eating and drinking the things they give, for the laborer is worthy of his wages. Don’t go from house to house.   8  Into whatever city you enter, and they receive you, eat the things that are set before you.   9  Heal the sick who are therein, and tell them, ‘The Kingdom of God has come near to you.’  10  But into whatever city you enter, and they don’t receive you, go out into its streets and say,   11  ‘Even the dust from your city that clings to us, we wipe off against you. Nevertheless know this, that the Kingdom of God has come near to you.’   12  I tell you, it will be more tolerable in that day for Sodom than for that city. 

  13  “Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works had been done in Tyre and Sidon which were done in you, they would have repented long ago, sitting in sackcloth and ashes.   14  But it will be more tolerable for Tyre and Sidon in the judgment than for you.   15  You, Capernaum, who are exalted to heaven, will be brought down to Hades.  16  Whoever listens to you listens to me, and whoever rejects you rejects me. Whoever rejects me rejects him who sent me.” 

  17  The seventy returned with joy, saying, “Lord, even the demons are subject to us in your name!” 

  18  He said to them, “I saw Satan having fallen like lightning from heaven. 19  Behold, I give you authority to tread on serpents and scorpions, and over all the power of the enemy. Nothing will in any way hurt you.   20  Nevertheless, don’t rejoice in this, that the spirits are subject to you, but rejoice that your names are written in heaven.”

The seventy were sent out a saw marvelous things (verse 17), but Jesus, in the following verse relates something of an even greater event.  Odd wording here: Jesus (in the present) talks about Satan having fallen (past). When did he see this- I don't know. If you know, please tell me, because I would like to know. Anyway, the point here is that we all have seen marvelous things in the heaven, but like the picture at the top, but there is always something new out there, something wonderful.  And if verse 18 is fascinating, one can only imagine the things we will learn in heaven.  Can't wait!!!