"THE GOSPEL OF MATTHEW" The Temptation Of Jesus (4:1-11) INTRODUCTION 1. One of the blessings of having Jesus as our Savior is His ability to comfort and aid those who are tempted... a. This is because He too was tempted - He 2:18 b. He is sympathetic, and can provide mercy and grace to help in time of need - He 4:14-16 2. One of His greatest periods of temptation was at the beginning of His public ministry... a. Immediately following His baptism by John - Mt 3:13-17 b. Just prior to starting His preaching ministry - Mt 4:12-17 3. Studying "The Temptation Of Jesus" can be fruitful for several reasons... a. It reminds us that Jesus can understand our own temptations b. It reveals how we can be more successful in overcoming temptation [With that in mind and using Mt 4:1-11 as our basic text, let's begin with...] I. THE TEMPTATION OF JESUS REVIEWED A. THE SETTING OF THE TEMPTATIONS... 1. Jesus was led up by the Spirit into the wilderness - Mt 4:1 a. The same Spirit which descended upon Him in bodily form as dove - Mt 3:16; Lk 3:22 b. It was likely the wilderness of Judea, a desolate place 2. To be tempted by the devil - Mt 4:1 a. It appears that this challenge was initiated by the Spirit b. For it was the Spirit who led Jesus to the wilderness for this purpose 3. Where Jesus fasted and was tempted for forty days - Mt 4:2 a. His fasting is reminiscent of Moses and Elijah - Exo 34:28; 1Ki 19:8 b. Luke reveals that temptations occurred over the period of forty days - Lk 4:2 c. Mark mentions wild beasts - Mk 1:13 -- Thus it was after forty days of temptation that we find Satan approaching Jesus for a "climax" involving three particular temptations B. THE CLIMAX OF THE TEMPTATIONS... 1. The first temptation - Mt 4:3-4 a. Satan's appeal to the lust of the flesh 1) Having fasted for forty days, Jesus was naturally hungry 2) Challenging Jesus' identity, Satan appeals to His fleshly hunger: "command that these stones become bread" b. Jesus responds with Scripture 1) Quoting Deut 8:3, "Man shall not live by bread alone..." 2) There is more to life than just fulfilling physical desires; man is dependent upon the Word of God to truly live! 2. The second temptation - Mt 4:5-7 a. Satan appeals to the pride of life 1) Again challenging Jesus' identity, Satan sets Jesus on the pinnacle of the temple, tells Him to "throw Yourself down" 2) Quoting scriptures himself, using Ps 91:11,12 b. Jesus responds with Scripture 1) Deut 6:16, "You shall not tempt the LORD your God" 2) While the passage Satan quoted is true, it would be an abuse of it to purposely test God 2. The third temptation - Mt 4:8-10 a. Satan appeals to the lust of the eyes 1) Taking Jesus to high mountain and showing Him the kingdoms of the world 2) Offering to give Jesus all the kingdoms if He will worship Satan b. Jesus responds with Scripture 1) Deut 6:13, "You shall worship the LORD your God, and Him only you shall serve" 2) Though offered a shortcut to receiving power over the nations, Jesus does not take the easy path - cf. Re 2:26-27; 3:21 C. AT THE END OF THE TEMPTATIONS... 1. Angels came and ministered to Jesus - Mt 3:11 a. Exactly what they did is not mentioned b. Perhaps they provided bodily nourishment (Hendricksen) 2. This would not be the last time Satan would seek to tempt Jesus - cf. Lk 4:13; Mt 16:21-23 [With forty days of overcoming temptation behind Him, especially the temptation of taking a short cut to His rule as the Messiah, Jesus was now prepared to begin His public ministry. What observations might one make regarding "The Temptation Of Jesus"? Here are a few...] II. OBSERVATIONS FROM THE TEMPTATION OF JESUS A. WE HAVE THE SAME ADVERSARY... 1. Jesus was tempted by the devil, and so are we - 1Pe 5:8-9 2. The devil now directs his attention towards the disciples of Christ - Re 12:17 -- We should not treat him lightly, for the conflict is real! - Ep 6:12 B. WE HAVE SIMILAR TEMPTATIONS... 1. The lust of the flesh - e.g., immorality, especially when young 2. The lust of the eyes - e.g., materialism, especially when middle-aged 3. The pride of life - e.g., pride and arrogance, especially when elderly -- These we must overcome, if we wish to have the love of the Father - 1Jn 2:15-16 C. WE HAVE THE SAME TOOLS TO OVERCOME... 1. Jesus appealed to the Word of God, and so can we - cf. Ep 6:17 2. Jesus had faith in the plan of God (victory through suffering), we need a similar shield of faith - Ep 6:16; cf. He 10:35-39 3. Jesus undoubtedly prayed, for He taught us to use prayer in overcoming temptation - Mt 26:41 -- The Word of God, faith, and prayer...against these the devil has no chance! D. WE HAVE SIMILAR BLESSINGS WHEN WE OVERCOME... 1. Jesus was administered to by angels, angels will carry us home- cf. Lk 16:22 2. Jesus received wonderful blessings when He ultimately overcame and ascended to heaven; He has promised similar blessings for us - cf. Re 2:10,26-27; 3:21 E. WE CAN LEARN SOME IMPORTANT LESSONS... 1. Material sustenance alone cannot truly satisfy, we need the spiritual sustenance from God's Word 2. While we are to trust in the Lord, we should not foolishly tempt Him 3. Scripture can easily be abused, as well as used - 2Pe 3:16 4. The way to glory is not quick and easy, but long and hard - Ac 14:22; Ro 2:7 CONCLUSION 1. But perhaps the greatest lesson to glean from "The Temptation Of Jesus" is that we have a Savior who in all things was made like us... a. That He might be our merciful and faithful High Priest - He 2:17 b. That having suffered, being tempted, He can aid us who are tempted - He 2:18 c. That He might be sympathetic, providing mercy and grace to help in time of need - He 4:15-16 2. Are you burdened with temptations? a. Look to Jesus as your example in learning how to overcome temptation in your life! b. Look to Jesus as your High Priest when you need to approach God in prayer and receive mercy and grace for those times when you succumbed to temptation! As in all things, look to Jesus, as the writer to Hebrews exhorts us... "looking unto Jesus, the author and finisher of our faith, who for the joy that was set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God. For consider Him who endured such hostility from sinners against Himself, lest you become weary and discouraged in your souls." - He 12:2-3
Finding the Right Answer to the Right Question
|by||Eric Lyons, M.Min.|
How should a sinner react to the gift of salvation freely offered by Jesus? What is man’s appropriate response to learning about the crucified Creator and Savior of the world?
Man’s sin, along with God’s grace and sovereignty, should drive every person to ask a most foundational (and logical) question: “What does God want me to do?” If Jesus is my Creator; if He has all authority in heaven and on Earth; and if He is the only Savior of mankind, what does He want me to do?
While Jesus was still living, a young man once recognized the Son of God’s authority, knelt before Him, and asked, “What shall I do that I may inherit eternal life?” (Mark 10:17, emp. added). After the first recorded gospel message following Jesus’ death, resurrection, and ascension into heaven, the convicted hearers asked: “What shall we do?” (Acts 2:37). When Jesus revealed Himself to Saul on the road to Damascus, the persecutor of Christians immediately asked, “What shall I do?” (Acts 22:10). A heathen Philippian jailor, who found himself in dire circumstances, all the while in the presence of a singing-and-praying Paul and Silas, was likewise compelled to ask, “What must I do to be saved?”(Acts 16:30, emp. added).
What is the answer to this question? What is a person to do to be saved? Through the years I have heard and read a number of professed Christians say things like, “God loves you. There’s nothing for you to do.” “We do nothing to become righteous.” “We do nothing to get salvation.” “Salvation is from nothing we do ourselves.”
Interestingly, not one of those in the New Testament was told these sorts of things—that he did not need to do anything. The very opposite is true, in fact. Though all are saved by the grace of God (Ephesians 2:8-9), each time the question, “What shall I/we do?” was asked in the New Testament, the hearers were always told to do something. While the Law of Moses was still in effect, Jesus told the rich young ruler, in essence, to repent (Mark 10:21-22). [Jesus instructed the young man to get rid of the “one” thing in his life (his great possessions) that was keeping him from committing his life to Christ.] The Philippian jailor was told to “believe on the Lord Jesus Christ” (Acts 16:31). The thousands in Jerusalem on the Day of Pentecost were told to “repent…and be baptized” (Acts 2:38). When Saul asked what he needed to do, Jesus told him what he had to do. Saul had to go wait for the word of the Lord in Damascus where Jesus sent Ananias to tell Saul what he “must do” in order to have his sins cleansed by the blood of Christ (Acts 9:6). And what was it Saul had “to do”? By the authority of Christ, Ananias told Saul, “Arise and be baptized, and wash away your sins, calling on the name of the Lord” (Acts 22:16).
Friend, don’t buy the lie that so many false teachers in the 21st century are selling: there is something for you to do in order to become a Christian and live the Christian life. No, it is not any kind of meritorious work (Titus 3:5). We could no more earn salvation than I could earn $999 quadrillion in my lifetime. But, we must submit ourselves to God and do what He says in order to receive the free, gracious gift of salvation, which comes only through Jesus Christ.
[NOTE: To learn more about becoming a follower of Christ, read our free e-book, Receiving the Gift of Salvation.]
Female Leadership and the Church
|by||Dave Miller, Ph.D.|
Amid the polarization that plagues American civilization in general, and Christendom in particular, one chasm continues to widen between those who, on the one hand, wish to conform to Bible protocol, and those who, on the other, wish to modernize, update, adjust, and adapt Scripture to a changing society. The cry of those who are pressing the feminist agenda is that the church in the past has restricted women in roles of leadership and worship simply because of culture and flawed hermeneutical principles. They say that the church as we know it is the product of a male-dominated society and that consequently it has misconstrued the contextual meaning of the relevant biblical passages.
As attitudes soften and biblical conviction weakens, Scripture is being reinterpreted to allow for expanded roles for women in worship. If one who studies the biblical text concludes that women are not to be restricted in worship, he is hailed as one who engages in “fresh, scholarly exegesis.” But the one who studies the text and concludes that God intended for women to be subordinate to male leadership in worship is viewed as being guilty of prejudice and of being unduly influenced by “church tradition” or “cultural baggage.” How is it that the former’s religious practice and interpretation of Scripture is somehow curiously exempt from imbibing the spirit of an age in which feminist ideology has permeated virtually every segment of our society?
RELEVANT BIBLE PASSAGES
1 Corinthians 11,14Chapters eleven and fourteen of First Corinthians constitute a context dealing with disorders in the worship assembly. The entire pericope of 11:2-14:40 concerns the worship assembly, i.e., “when you come together” (cf. 11:17,18,20,33; 14:23-26). Paul articulated the transcultural principle for all people throughout history in 11:3—“But I want you to know that the head of every man is Christ, the head of woman is man, and the head of Christ is God.” “Head” clearly refers not to “source” but to “authority” (see Grudem, 1985, pp. 38-59). Therefore, God intends for women to be subordinate to men in worship. Corinthian women were obviously removing their veils and stepping forward in the assembly to lead with their Spirit-imparted, miraculous capabilities, i.e., prophecy (12:10; 14:31) and prayer (14:14-15). Such activity was a direct violation of the subordination principle, articulated by Paul in chapter fourteen. In chapter eleven, he focused on the propriety of females removing the cultural symbol of submission.
The women were removing their veils because they understood that to stand and exercise a spiritual gift in the assembly was an authoritative act of leadership. To wear a symbol of submission to authority (the veil) while simultaneously conducting oneself in an authoritative fashion (to lead in worship) was self-contradictory. Paul’s insistence that women keep their veils on during the worship assembly amounted to an implicit directive to refrain from leading in the assembly—a directive stated explicitly in 14:34. The allusions to Creation law (11:7-9; cf. 14:34) underscore the fact that Paul saw the restrictions on women as rooted in the created order—not in culture. Also, Paul made clear that such restrictions applied equally to all churches of Christ (11:16).
In chapter fourteen, Paul addressed further the confusion over spiritual gifts, and returned specifically to the participation of women in the exercise of those gifts in the assembly. He again emphasized the universal practice of churches of Christ: “as in all churches of the saints” (14:33). [NOTE: Grammatically, the phrase “as in all churches of the saints” links with “let your women keep silence”; cf. the ASV, RSV, NIV, NEB, NAB, etc.] The women who possessed miraculous gifts were not to exercise them in the mixed worship assembly of the church. To do so was disgraceful—“a shame” (14:35). To insist upon doing so was equivalent to: (1) presuming to be the authors of God’s Word; and (2) assuming that God’s standards do not apply to everyone (14:36).
Granted, 1 Corinthians chapters eleven and fourteen address a unique situation. After all, spiritual gifts no longer are available to the church (1 Corinthians 13:8-11; see Miller, 2003), and veils, in Western society, no longer represent a cultural symbol of female submission. Nevertheless, both passages demonstrate the clear application of the transcultural principle (female subordination in worship) to a specific cultural circumstance. The underlying submission principle remains intact as an inbuilt constituent element of the created order.
1 Timothy 2: The Central Scripture
I desire therefore that the men pray everywhere, lifting up holy hands, without wrath and doubting; in like manner also, that the women adorn themselves in modest apparel, with propriety and moderation, not with braided hair or gold or pearls or costly clothing, but, which is proper for women professing godliness, with good works. Let a woman learn in silence with all submission. And I do not permit a woman to teach or to have authority over a man, but to be in silence. For Adam was formed first, then Eve. And Adam was not deceived, but the woman being deceived, fell into transgression. Nevertheless she will be saved in childbearing if they continue in faith, love, and holiness, with self-control (1 Timothy 2:8-15).The premier passage in the New Testament that treats the role of women in worship is 1 Timothy 2:8-15. The remote context of the book is: proper behavior in the life of the church (1 Timothy 3:15). The immediate context of chapter two is worship, specifically prayer (1 Timothy 2:1,8). The context does not limit the worship to the church assembly, but includes the general life of the church.
Paul affirmed that adult males (andras) are to lead prayers anywhere people meet for worship. “Lifting up holy hands” is a figure of speech—a metonymy—in which a posture of prayer is put in place of prayer itself. Their prayers are to usher forth out of holy lives. On the other hand, women are admonished to focus upon appropriate apparel and a submissive attitude. Notice the contrast set up in the passage: Men need to be holy, spiritual leaders in worship while women need to be modest and unassuming. “Silence” and “subjection” in this passage relate specifically to the exercise of spiritual authority over adult males in the church. “Usurp” (KJV) is not in the original text. Authentein should be translated “to have authority.” Thus Paul instructed women not to teach nor in any other way to have authority over men in worship.
Why would an inspired apostle place such limitations on Christian women? Was his concern prompted by the culture of that day? Was Paul merely accommodating an unenlightened, hostile environment—stalling for time and keeping prejudice to a minimum—until he could teach them the Gospel? Absolutely not! The Holy Spirit gave the reason for the limitations—a reason that transcends all culture and all locales. Paul stated that women are not to exercise spiritual authority over men because Adam was created before Eve. Here, we are given the heart and core of God’s will concerning how men and women are to function and interrelate.
Paul was saying that God’s original design for the human race entailed the creation of the male first as an indication of his responsibility to be the spiritual leader of the home. He was created to function as the head or leader in the home and in the church. That is his functional purpose. Woman, on the other hand, was specifically designed and created for the purpose of being a subordinate (though certainly not inferior) assistant. God could have created the woman first—but He did not. He could have created both male and female simultaneously—but He did not. His action was intended to convey His will with regard to gender as it relates to the interrelationship of man and woman.
This feature of Creation explains why God gave spiritual teaching to Adam before Eve was created, implying that Adam had the created responsibility to teach his wife (Genesis 2:15-17). It explains why the female is twice stated to have been created as a “help meet for him,” i.e., a helper suitable for the man (Genesis 2:18,20, emp. added). This explains why the Genesis text clearly indicates that, in a unique sense, the woman was created for the man—not vice versa. It explains why God brought the woman “to the man” (Genesis 2:22), again, as if she was made “for him”—not vice versa. Adam confirmed this understanding by stating, “the woman whom You gave to be with me” (Genesis 3:12, emp. added). It explains why Paul argued on the basis of this very distinction: “Neither was the man created for the woman; but the woman for the man” (1 Corinthians 11:9, emp. added). It further clarifies the implied authority of the man over the women in his act of naming the woman (Genesis 2:23; 3:20). The Jews understood this divinely designed order, evinced through the practice of primogeniture—the prominence of the firstborn male. God’s creation of the man first was specifically intended to communicate the authority/submission order of the human race (cf. 1 Corinthians 11:8).
Observe that Paul next elaborated upon this principle in 1 Timothy 2:14 by noting an example of what can happen when men and women tamper with God’s original intentions. When Eve took the spiritual initiative above her husband, and Adam failed to take the lead and exercise spiritual authority over his wife, Satan was able to wreak havoc on the home and cause the introduction of sin into the world (Genesis 3). When Paul said the woman was deceived, he was not suggesting that women are more gullible than men. Rather, when men or women fail to confine themselves to their created function, but instead tamper with, and act in violation of, divinely intended roles, spiritual vulnerability to sin naturally follows.
God’s appraisal of the matter was seen when He confronted the pair. He spoke first to the head of the home—the man (Genesis 3:9). His subsequent declaration to Eve reaffirmed the fact that she was not to yield to the inclination to take the lead in spiritual matters. Rather, she was to submit to the rule of her husband (Genesis 3:16; cf. 4:4). When God said to Adam, “Because you have heeded the voice of your wife...” (Genesis 3:17), He was calling attention to the fact that Adam had failed to exercise spiritual leadership and thereby circumvented the divine arrangement of male/female relations.
Paul concluded his instructions by noting how women may be preserved from falling into the same trap of assuming unauthorized authority: “She will be saved in childbearing” (1 Timothy 2:15). “Childbearing” is the figure of speech known as synecdoche, in which a part stands for the whole. Thus, Paul was referring to the whole of female responsibility. Women may avoid taking to themselves illicit functions by concentrating on the functions assigned to them by God—tasks undertaken with faith, love, and holiness in sobriety (i.e., self-control).
Some argue that this text applies to husbands and wives, rather than to men and women in general. However, the context of 1 Timothy is not the home, but the church (1 Timothy 3:15). Likewise, the use of the plural with the absence of the article in 2:9 and 2:11, suggests women in general. Nothing in the context would cause one to conclude that Paul was referring only to husbands and wives. Besides, would Paul restrict wives from leadership roles in the church but then permit single women to lead?
The term is used in the New Testament in two senses. First, it is used as a technical term for a formal office in the church to which one may be appointed by meeting certain qualifications. Second, it is used as a non-technical term for the informal activity of serving or attending to. Additional words in the New Testament that have both a technical and non-technical meaning include “apostle,” “elder,” and “shepherd.” To be rational in one’s analysis of a matter, one must draw only those conclusions that are warranted by the evidence. In the matter of deaconesses, one should only conclude that a deaconess is being referred to when the context plainly shows the office itself is under consideration.
In Romans 13:4, the civil government is said to be God’s deacon. In Romans 15:8, Christ is said to be a deacon of the Jews. In 2 Corinthians 3:6 and 6:4, Paul is said to be a deacon of the New Covenant and a deacon of God. Apollos is listed with Paul as a deacon in 1 Corinthians 3:5. Obviously, these are all non-technical uses of the term referring to the service or assistance being rendered.
Nothing in the context of Romans 16:1 warrants the conclusion that Paul was describing Phoebe as an official appointee—a deaconess. Paul’s phrase, “our sister,” designates her church membership, and “servant” specifies the special efforts she extended to the church in Cenchrea where she was an active, caring member. Being a “servant of the church” no more implies a formal appointee than does the expression in Colossians 1:25 where Paul is said to be the church’s servant.
Some have insisted that the term in Romans 16:2, translated “help,” implies a technical usage. It is true that prostatis can mean a helper in the sense of presiding with authority. But this word carries the same inbuilt obscurity that diakonos does, in that it has a formal and informal sense. But since the verse explicitly states that Phoebe was a “helper” to Paul, the non-technical usage must be in view. She would not have exercised authority over Paul. Even his fellow apostles did not do that, since he exercised high authority direct from the Lord (1 Corinthians 14:37-38; Galatians 1:6-12; 2 Thessalonians 3:14). Only Christ wielded authority over Paul.
Romans 16:2 actually employs a play on words. Paul told the Corinthians to “help” (paristemi) Phoebe since she has been a “help” (prostatis) to many, including Paul himself. While the masculine noun prostates can mean “leader,” the actual feminine noun prostatis means “protectress, patroness, helper” (Arndt and Gingrich, 1957, p. 718). Paul was saying, “Help Phoebe as she has helped others and me.” She had been a concerned, generous, hospitable, dedicated contributor to the Lord’s work. Paul was paying her a tremendous tribute and expressing publicly the honor due her. But he was not acknowledging her as an office holder in the church.
The second passage to which some have appealed in order to find sanction for deaconesses in the church is 1 Timothy 3:11. In the midst of a listing of the qualifications of deacons, Paul referred to women. What women? Was Paul referring to the wives of the church officers, or was he referring to female appointees, i.e., deaconesses? Once again, the underlying Greek term is of no help in answering this question since gunaikas (from gune) also has both a technical and non-technical sense. It can mean a “wife” or simply a “female” or “woman.” It is used both ways in 1 Timothy—as “female” (2:9-12,14) and as “wife” (3:2,12; 5:9).
Five contextual observations, however, provide assistance in ascertaining the meaning of the passage. First, a woman cannot be “the husband of one wife” (3:12). Second, in speaking of male deacons from 3:8-13, it would be unusual for Paul to switch, in the middle of the discussion, to female deacons for a single verse without some clarification. Third, referring to the wives of church officers would be appropriate since family conduct is a qualifying concern (3:2,4-5,12). Fourth, “likewise” (3:11) could mean simply that wives are to have similar virtues as the deacons without implying they share the same office (cf. 1 Timothy 5:25; Titus 2:3). Fifth, lack of the possessive genitive with gunaikas (“of deacons”) or “their” does not rule out wives of deacons, since neither is used in other cases where men/women are being described as wives/husbands (Colossians 3:18-19; Ephesians 5:22-25; 1 Corinthians 7:2-4,11,14,33; Matthew 18:25; Mark 10:2).
Insufficient textual evidence exists to warrant the conclusion that the office of deaconess is referred to in the New Testament. Outside the New Testament, Pliny, Governor of Bythynia, wrote a letter to Emperor Trajan about A.D. 110 referring in Latin to two ministrae. This term has the same ambiguity within it that diakonos has. He could have been referring to official appointees, or he just as easily could have been referring simply to servants. In any case, a passing reference by an uninformed non-Christian is hardly trustworthy evidence. Christian historical sources from this same period do not refer to the existence of female appointees even though they do discuss church organization (Lewis, 1988, p. 108).
Not until the late third century in the Syrian Didascalia do we find a reference to deaconesses. Their work consisted of assisting at the baptism of women, going into homes of heathens where believing women lived, and visiting the sick (ministering to them and bathing them). A full-blown church order of deaconesses does not appear until the fourth/fifth centuries. Again, their responsibilities consisted of keeping the doors, aiding in female baptisms, and doing other work with women (Lewis, pp. 108-109). Those within the church today who are pressing for deaconesses and expanded roles for women, hardly would be content with such tasks.
Even if women were deacons in the New Testament church, they would not have functioned in any sort of leadership or authority position over men. They were not to be appointed as elders. If Acts 6:1-5 refers to the appointment of deacons (the verb form is used) in the Jerusalem church (Woods, 1986, p. 199), they were all males, and their specific task entailed distribution of physical assistance to widows.
The evidence is simply lacking. The existence of a female deaconate within the New Testament cannot be demonstrated. Those who insist upon establishing such an office, do so without the authority of the Scriptures behind them.
A final word needs to be said concerning the fact that both men and women must remember that Bible teaching on difference in role in no way implies a difference in worth, value, or ability. Galatians 3:28 (“neither male nor female”), 1 Timothy 2:15 (“she shall be saved”), and 1 Peter 3:7 (“heirs together of the grace of life”) all show that males and females are equals as far as their person and salvation status is concerned. Women often are superior to men in talent, intellect, and ability. Women are not inferior to men, anymore than Christ is inferior to God, citizens are inferior to the President, or church members are inferior to elders. The role of women in the church is not a matter of control, power, or oppression. It is a matter of submission on the part of all human beings to the will of God. It is a matter of willingness on the part of God’s creatures, male and female, to subordinate themselves to the divine arrangement regarding the sexes. The biblical differentiation is purely a matter of function, assigned tasks, and sphere of responsibility. The question for us is: “How willing are we to fit ourselves into God’s arrangement?”
If the Bible authorized it, no man should have any personal aversion to women having complete access to leadership roles in the church. Indeed, many talented, godly women possess abilities and talents that would enable them to surpass many of the male worship leaders functioning in the church today. However, the Bible stands as an unalterable, eternal declaration of God’s will on the matter. By those words, we will be judged (John 12:48). May we all bow humbly and submissively before the God of heaven.
Grudem, Wayne (1985), “Does kephale (‘head’) Mean ‘Source’ or ‘Authority over’ in Greek Literature? A Survey of 2,336 Examples,” Trinity Journal, 6 NS, 38-59.
Lewis, Jack (1988), Exegesis of Difficult Passages (Searcy, AR: Resource Publications).
Miller, Dave (2003), “Modern-Day Miracles, Tongue-Speaking, and Holy Spirit Baptism: A Refutation,” [On-line], URL: http://www.apologeticspress.org/articles/2569.
Osburn, Carroll, ed. (1993), Essays On Women in Earliest Christianity (Joplin, MO: College Press).
Osburn, Carroll (1994), Women in the Church (Abilene, TX: Restoration Perspectives).
Woods, Guy N. (1986), Questions and Answers: Volume Two (Nashville, TN: Gospel Advocate).
Feelings Follow Facts
|by||Eric Lyons, M.Min.|
Humans are emotional creatures. We love and hate. We hope and hurt. We dread and rejoice. We cry when we are sad, as well as when we are happy. We shout when we are angry, and we shout when we are thrilled. I have one son who not only smiles when he is happy, he even smiles (seemingly uncontrollably) when he is in trouble (which I have yet to understand). The roller coaster of emotions that occasionally overcomes us can wear us out one day and energize us the next. Like any human, Christians are emotional people. We are emotional because we are human, but we also are stirred with emotions because we are servants of Jesus Christ.
Christians are called to be spiritual people (Galatians 6:1). We are “partakers of…spiritual things” (Romans 15:27). We are to “walk by faith, not by sight” (2 Corinthians 5:7). We must “worship the Father in spirit” (John 4:23-24). We are building a “spiritual house…to offer up spiritual sacrifices” (1 Peter 2:5). Such spirituality leads us to feel an array of emotions: reverence for the Creator, compassion for the lost, hatred of evil, anticipation of the Lord’s return, etc. Sadly, however, many who call themselves followers of Christ think of Christianity simply as a “feel-good religion.” The mindset among many is, “Feelings first, knowledge later” (if ever). Like the prophets of Baal, they cry out with great emotion and leap around in hysteria (1 Kings 18:20-40). Like the Pharisees, they pray and do charitable deeds to be seen of men (Matthew 6:1-8). Like Cain, they make unacceptable offerings, rather than sacrifices “by faith” (Genesis 4:4-5; Hebrews 11:4; cf. Romans 10:17). The cornerstone of Christianity for such people is emotion rather than Christ (Ephesians 2:20), feelings rather than facts. They think they can be “spiritual” without knowing the Spirit-revealed Truth (John 16:13).
If Scripture teaches anything, it teaches that a faithful Christian’s feelings follow the digestion of biblical facts. Unlike Israel who had “a zeal for God, but not according to knowledge” (Romans 10:2), our enthusiasm for the Lord is to be rooted in the knowledge of God’s Word. Prior to becoming Christians, our hearts can be properly “pricked” only after we have heard the Gospel (Acts 2:14-37). We can be saved after we have “come to the knowledge of the Truth” (1 Timothy 2:4) and “receive with meekness the implanted word” (James 1:21). We can be cleansed and comforted after “taking heed” according to God’s Word (Psalm 119:9,50-52). We can go on our way rejoicing after receiving the Word (Acts 8:26-39). We can praise God “with uprightness of heart” after learning God’s righteous judgments (Psalm 119:7). We can worship in spirit after learning the truth (John 4:24; 17:17). We can be spiritual after taking hold of “the sword of the Spirit, which is the word of God” (Ephesians 6:17) and learning “the fruit of the Spirit” (Galatians 5:16-6:1).
Are we to worship God fervently? Certainly. Are we to be “zealous for good works” (Titus 2:14)? Definitely. Should the soul-saving message of Jesus Christ stir our souls intensely? Indeed. But, Christianity has never been rooted in raw human emotions. Spirituality is not equivalent to excitement. Faith is not a mere feeling. Christianity is grounded in God’s Word. Our salvation, spirituality, worship, work, and overall faithfulness to God are dependent on knowing God’s will. Remember, “[F]aith comes by hearing, and hearing by the word of God” (Romans 10:17).
http://theabidingword.com/logos/index.htmlJesus is talking about the downfall of his nation in 70AD [note Luke 21:32]. In apocalyptic and non-apocalyptic speech He speaks of its ruin. Surely if that were to happen the disciples would think it their worst nightmare come true and it would mean the failure of God’s promises to and through Israel. Jesus assures them otherwise and for the moment all they have to depend on is His word. His assurance to them in that day is assurance to us in ours. Read of the fearful things he speaks of and then hear his startling promise.
Luke 21:28. “When you see these things…” Read the section, please.
When you see these things lift up your heads—redemption draws near.
He doesn’t say: “When you see financial stability return and global financial chaos disappear like a morning mist before the sun.”
He doesn’t say: When you see progress in political talks and national leaders gathering to sign peace treaties and agreements to destroy nuclear weaponry and all the war-mongering ends.”
He doesn’t say: “When you see a tremendous change for the better in the moral climate and towns and cities and countries change for the better and truth and kindness becomes the order of the day.”
He doesn’t say: “When you see medical and scientific advances that truly make a difference to the daily living of the hundreds of millions of the vulnerable and marginalized.”
He doesn’t say: “When you see national and international leaders arise who work effectively for peace with righteousness and prosperity with honor and justice and blessing for all.”
He doesn’t say any of that! And He isn’t happy about what He knows is happening and will happen! He sits on a hill sobbing about those things! See Luke 19:41-44 and parallels.
Who can’t or won’t rejoice at such things that He might have said? These are and would be the work and blessing of God. We’d have to be sour to the core not to rejoice in them and want them. Let me say it again: such things are God’s good gifts [Acts 14:15-17 and 17:24-28] and they are reminders of God’s intention toward His human family.
But we won’t base our hopes on the latest political, social and international headlines. We may rejoice in democracy but when the voting majority becomes one of “the beasts” we are given the opportunity to see with greater vision and to trust only “the Son of Man” [Daniel 7].
God has not created us to labor in vain. He has not purposed that we suffer forever. He created us to love and be loved and not to abuse or be abused. While human sin is rampant in the world there will be hurt and loss as God works to bring us to a glorious finale under Jesus but pain and suffering is no eternal plan of God. We know in our bones that the agony the human family sees and experiences is not the end of the Story. Beyond sin, peace and prosperity and fullness of life is married to righteousness—they are the outcome of and invariable companions of righteousness and God has so ordained it.
When we see peace and prosperity here and there, when we see health and blessing here and there, when we see women and men of integrity in places of power and things looking as in our hearts we know “they should be” we ought to rejoice!
But until the day when the glory and smile of God covers the earth as the waters cover the sea we’ll wait, trusting, all our lifetimes, generation after generation despite the wars and cancers and broken marriages and abusive parents and abusive children and predatory power-brokers and sly, greedy officials who exercise authority against the defenseless simply because they can.
When we see all these things we’ll lift up our heads—redemption draws near.
In Luke 21 [see for yourself] Jesus has just painted a picture of national and international terror and fear and chaos. The foundational structures of their world would totter, uncreation would blaze there before them everywhere they looked, and despair would rush at them like a tsunami. It was in the light of all that that Jesus said, “When you see all these things” lift up your heads—redemption draws near.”
Only fools make light of such terror and only the insensitive look at the crosses others are dying on and call them “a challenge”. Jesus didn’t make light of those terrible days. He thought them real and He wanted them to know they would be real and terrifying.
Nevertheless, Jesus has shown us that God too is real and he calls us to trust! Trust is always good and right—in the good and prosperous times as well as in calamity but its gold is purer in times of heartache and confusion and fear. Trust sees the pain and loss for what it is—
But enabled by God they lift their heads believing that they can either judge God by these events or judge these events by God.
Jesus did not say: “When you see all these terrifying things happen throw in the towel; trash your faith, spit on your dreams, curse your God or live your little life dominated by news headlines and worry.”
That wasn’t what He said!
In lonely bereavement in your little house, in your jobless bewilderment, in your own private agony that no one but God and you know about and about which you can’t speak to anyone—in the middle of anything like that Jesus still has the nerve to say:
Lift up your head—redemption draws near!
He not only said it earlier, He said it later from the cross!
SAVED BY GRACE ALONE. ARE YOU SURE? by steve finnell
There are many believers in Christ who honestly think they were individually selected to be saved by grace alone. They insist that no obedience to God is necessary. If God saves by grace alone then nothing is required of the person being saved, they reason.
First there is no Scripture that states men are saved by "grace alone."
The proof text for saved by "grace alone" is Ephesians 2:8-9 For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, 9 not of works, least anyone should boast.(NKJV)
1. It does not say saved by grace alone. The word alone is not used nor is it implied in Eph. 2:8-9.
2. It says saved by grace through faith. God's grace and man's faith are required.
3. God does not give men the gift faith so they may be saved. The gift mentioned here is salvation, not faith.
4. Men are not saved because of their good works or keeping the Law of Moses.
Grace is offered to all men. Titus 2:11 For the grace of God that brings salvation has appeared to all men.(NKJV)
Faith comes by hearing the gospel. Faith is not a gift forced on unbelievers so they can be saved. Romans 10:17 So then faith comes by hearing, and hearing by the word of God.(NKJV)
Obedience is required to be saved. Romans 10:16 But they have not all obeyed the gospel. For Isaiah says, "Lord who has believed our report?"(NKJV) If men are saved by grace alone, then all men would believe the gospel and be saved.
Obeying the gospel is essential to be saved, and men have a choice. 2 Thessalonians 1:7-8....the Lord Jesus is revealed from heaven with His mighty angels, 8 taking vengeance on those who do not know God, and those who do not obey the gospel of our Lord Jesus Christ.(NKJV)
Why would Jesus take vengeance on those who do not obey the gospel if God selects each individual to be saved by grace alone, and then forces them to believe the gospel? Is that the God you worship?
Jesus told all men the gospel not just for a select few. Mark 16:16 "He who believes and is baptized will be saved; but he who does not believe will be condemned.(NKJV)
Obey the gospel by believing and being immersed in water, resulting in salvation, or reject the gospel and be condemned. All men have a choice.
Saved because of Grace. Ephesians 2:8. That is not a good work nor is it keeping the Law of Moses.
Saved because of believing in Jesus. John 3:15, Romans 10:9. That is not a good work nor is it keeping the Law of Moses.
Saved because of repentance and baptism. Acts 2:38, 1 Peter 3:21, Acts 3:19. Those are not good works nor are they keeping the Law of Moses.
Being obedient to the gospel of Jesus Christ is not a good work nor is it keeping the Law of Moses.
MEN ARE NOT SAVED BY GRACE ALONE.
MEN ARE NOT SAVED BY FAITH ALONE.
MEN ARE NOT SAVED BY BAPTISM ALONE.
MEN ARE NOT SAVED BY REPENTANCE ALONE.
MEN ARE SAVED BY OBEYING THE TOTAL GOSPEL OF JESUS CHRIST.
What are love feasts?Love feasts are mentioned by Jude in verse 12. Referring to certain base persons, he states: "These are spots in your love feasts, while they feast with you without fear, serving only themselves" (NKJV).
Other translations render the verse as follows: "These are spots in your feasts of charity, when they feast with you, feeding themselves without fear" (KJV). "These are they who are hidden rocks in your lovefeasts when they feast with you, shepherds that without fear feed themselves" (ASV). "These are blemishes on your love feasts, as they boldly carouse together, looking after themselves" (RSV). "These men are those who are hidden reefs in your love-feasts when they feast with you without fear, caring for themselves" (NASV). (Some manuscripts also have the same use of the word in 2 Peter 2:13.)
What does Jude mean when he speaks of "love feasts"?
The actual word used is the plural form of "love" (agape). The context in Jude 12 provides little help in understanding the meaning. To speak of "blemishes" (as in some manuscripts) or "reefs" (as in others) in love feasts is something of a mixed metaphor. That this word has the meaning of "love feast" in this context is concluded by most scholars because the word is used with that meaning in early church history.
Some have suggested that the expression originally was just another designation for the Lord's supper. Some think the word referred to meals which Christians ate together in their own homes as in Acts 2:46. Others feel that it referred to the type feast which Christ recommends in Luke 14:12, 13 to which the poor are to be invited, rather than wealthy friends. On the basis of the information we have in the New Testament, the above suggestions may be considered as possible, but we cannot know for sure.
Many commentators, however, make the definitely erroneous statement that the love feast in N.T. times was a meal in the assembly either before, or after, the Lord's supper. No doubt influenced by them, some brethren have suggested that we should or may do this.
That this is not the meaning of "love feast" in Jude 12 is clear from 1 Corinthians 11:22 & 34 where Paul expressly forbids such: "If any one is hungry, let him eat at home!" and "What! Do you not have houses to eat and drink in?"
Some have misused this passage to object to eating a meal "in the building" or "on the grounds" at any time. But Paul is clearly referring to a meal which was an actual part of the assembly. Acts 20:11 is probably an example of Paul himself eating "in the building" after he had preached until midnight.
Strangely enough 1 Corinthians 11 is the very passage often used by commentators to support their claim that the Lord Supper was eaten in connection with a regular meal in the assembly. In this passage, however, there is no mention of them having the Lord's Supper BEFORE or AFTER a meal. They were having a meal INSTEAD of the Lord's Supper! Among the Greeks it was customary to have drunken parties to honor their gods. This might explain their behavior.
When this passage is cited in support of the theory, something like this is generally claimed: "Paul doesn't condemn their having a meal in the assembly. It is just the excess and the lack of sharing which he condemns." Such is contrary to the clear statement of Paul, however: "What! Do you not have houses to eat and drink in?" He does not say: "Do you not have houses to eat too much and to drink too much in." The Lord's Supper is not a meal for nourishment. If one is hungry he is to eat at home. Paul explains exactly how the Lord's Supper is to be eaten.
Paul said what the Corinthians were doing was not even the Lord's Supper (verse 20). Neither could it be called a 'love feast.' Their actions were condemned by Paul in no uncertain terms, not only the selfishness, but the very idea of having a meal for nourishment as a part of the assembly.
Commentators who state that in early church history the love feast was a meal connected with the Lord's supper have no basis for that claim either.
In early descriptions of the Lord's supper, no mention is made of a love feast (for example Justin Martyr, First Apology, Ch. 65-67).
Ignatius (30-107 A.D.) in his letter to the Smyrnaeans, Ch. 8, mentions the two, but separately. Little information is provided by the context. The love feast he mentions could be another name for the Lord's supper or it could be something different.
Clement of Alexandria (153 - c. 200) in the "Instructor" Book I, Ch. 1 opposes calling a sumptuous feast an 'agape'. He makes reference to Luke 14:12,13 as the proper way to have an agape.
According to Tertullian (145-220) the agape was a supper to benefit the needy (Apology, Ch. 39). He mentions that the meal was begun and ended by prayer and that hymns were sung. But it is not stated when or where the meal was eaten.
In the "Constitutions of the H. Apostles" Book II, Sec. IV, Ch. 28 the love feast is something which an individual Christian might hold in his own home for the benefit of poor widows.
These references tend to indicate that the love feast in early church history was a meal provided by an individual Christian in his own home for poor people in application of Luke 14:12, 13.
It is possible that this practice dated back to N.T. times and that this is also what "love feast" in Jude refers to, but it might be a development of a later date.
How then may the expression "love feast" be used by Christians? First, we should be very careful about using the word, since in the only passage in the Bible where the word is used, its meaning is not at all clear.
The only completely safe way to use it is in the SAME WAY it is used in Jude 12. We could refer to hypocrites in the church as blemishes in our love feasts. Such usage would definitely be in accordance with the scriptures.
If someone wishes to use the expression to describe a meal which a Christian provides in his own home for the needy, that would be in agreement with the use in early church history. But there is some question as to whether that is the meaning in Jude 12.
To use the expression as a description of the Lord's supper or to describe a meal which Christians eat together, might be justified on the basis of the argument that such meals are meals at which love is demonstrated. But it must be kept in mind that there is no proven connection with the biblical use of the word in Jude 12.
And we certainly may NEVER include a meal for physical nourishment as a part of our assembly, since that is expressly forbidden by Paul.
The Scripture quotations in this article are from
The New King James Version. ©1979,1980,1982,
Thomas Nelson Inc., Publishers unless indicated otherwise.
Permission for reference use has been granted.
The New King James Version. ©1979,1980,1982,
Thomas Nelson Inc., Publishers unless indicated otherwise.
Permission for reference use has been granted.
Published in The Old Paths Archive
Bible Reading for April 22 and 23
World English Bible
Numbers 35, 36
Num 35:1 Yahweh spoke to Moses in the plains of Moab by the Jordan at Jericho, saying,
Num 35:2 Command the children of Israel that they give to the Levites of the inheritance of their possession cities to dwell in; and You shall give suburbs for the cities around them to the Levites.
Num 35:3 The cities shall they have to dwell in; and their suburbs shall be for their livestock, and for their substance, and for all their animals.
Num 35:4 The suburbs of the cities, which you shall give to the Levites, shall be from the wall of the city and outward one thousand cubits around it.
Num 35:5 You shall measure outside of the city for the east side two thousand cubits, and for the south side two thousand cubits, and for the west side two thousand cubits, and for the north side two thousand cubits, the city being in the midst. This shall be to them the suburbs of the cities.
Num 35:6 The cities which you shall give to the Levites, they shall be the six cities of refuge, which you shall give for the manslayer to flee to: and besides them you shall give forty-two cities.
Num 35:7 All the cities which you shall give to the Levites shall be forty-eight cities together with their suburbs.
Num 35:8 Concerning the cities which you shall give of the possession of the children of Israel, from the many you shall take many; and from the few you shall take few: everyone according to his inheritance which he inherits shall give of his cities to the Levites.
Num 35:9 Yahweh spoke to Moses, saying,
Num 35:10 Speak to the children of Israel, and tell them, When you pass over the Jordan into the land of Canaan,
Num 35:11 then you shall appoint you cities to be cities of refuge for you, that the manslayer who kills any person unwittingly may flee there.
Num 35:12 The cities shall be to you for refuge from the avenger, that the manslayer not die, until he stands before the congregation for judgment.
Num 35:13 The cities which you shall give shall be for you six cities of refuge.
Num 35:14 You shall give three cities beyond the Jordan, and you shall give three cities in the land of Canaan; they shall be cities of refuge.
Num 35:15 For the children of Israel, and for the stranger and for the foreigner living among them, shall these six cities be for refuge; that everyone who kills any person unwittingly may flee there.
Num 35:16 But if he struck him with an instrument of iron, so that he died, he is a murderer: the murderer shall surely be put to death.
Num 35:17 If he struck him with a stone in the hand, by which a man may die, and he died, he is a murderer: the murderer shall surely be put to death.
Num 35:18 Or if he struck him with a weapon of wood in the hand, by which a man may die, and he died, he is a murderer: the murderer shall surely be put to death.
Num 35:19 The avenger of blood shall himself put the murderer to death: when he meets him, he shall put him to death.
Num 35:20 If he thrust him of hatred, or hurled at him, lying in wait, so that he died,
Num 35:21 or in enmity struck him with his hand, so that he died; he who struck him shall surely be put to death; he is a murderer: the avenger of blood shall put the murderer to death, when he meets him.
Num 35:22 But if he thrust him suddenly without enmity, or hurled on him anything without lying in wait,
Num 35:23 or with any stone, by which a man may die, not seeing him, and cast it on him, so that he died, and he was not his enemy, neither sought his harm;
Num 35:24 then the congregation shall judge between the striker and the avenger of blood according to these ordinances;
Num 35:25 and the congregation shall deliver the manslayer out of the hand of the avenger of blood, and the congregation shall restore him to his city of refuge, where he was fled: and he shall dwell therein until the death of the high priest, who was anointed with the holy oil.
Num 35:26 But if the manslayer shall at any time go beyond the border of his city of refuge, where he flees,
Num 35:27 and the avenger of blood find him outside of the border of his city of refuge, and the avenger of blood kill the manslayer; he shall not be guilty of blood,
Num 35:28 because he should have remained in his city of refuge until the death of the high priest: but after the death of the high priest the manslayer shall return into the land of his possession.
Num 35:29 These things shall be for a statute and ordinance to you throughout your generations in all your dwellings.
Num 35:30 Whoever kills any person, the murderer shall be slain at the mouth of witnesses: but one witness shall not testify against any person that he die.
Num 35:31 Moreover you shall take no ransom for the life of a murderer who is guilty of death; but he shall surely be put to death.
Num 35:32 You shall take no ransom for him who is fled to his city of refuge, that he may come again to dwell in the land, until the death of the priest.
Num 35:33 So you shall not pollute the land in which you are: for blood, it pollutes the land; and no expiation can be made for the land for the blood that is shed therein, but by the blood of him who shed it.
Num 35:34 You shall not defile the land which you inhabit, in the midst of which I dwell: for I, Yahweh, dwell in the midst of the children of Israel.
Num 36:1 The heads of the fathers' houses of the family of the children of Gilead, the son of Machir, the son of Manasseh, of the families of the sons of Joseph, came near, and spoke before Moses, and before the princes, the heads of the fathers' houses of the children of Israel:
Num 36:2 and they said, Yahweh commanded my lord to give the land for inheritance by lot to the children of Israel: and my lord was commanded by Yahweh to give the inheritance of Zelophehad our brother to his daughters.
Num 36:3 If they be married to any of the sons of the other tribes of the children of Israel, then will their inheritance be taken away from the inheritance of our fathers, and will be added to the inheritance of the tribe whereunto they shall belong: so will it be taken away from the lot of our inheritance.
Num 36:4 When the jubilee of the children of Israel shall be, then will their inheritance be added to the inheritance of the tribe whereunto they shall belong: so will their inheritance be taken away from the inheritance of the tribe of our fathers.
Num 36:5 Moses commanded the children of Israel according to the word of Yahweh, saying, The tribe of the sons of Joseph speaks right.
Num 36:6 This is the thing which Yahweh does command concerning the daughters of Zelophehad, saying, Let them be married to whom they think best; only into the family of the tribe of their father shall they be married.
Num 36:7 So shall no inheritance of the children of Israel remove from tribe to tribe; for the children of Israel shall cleave everyone to the inheritance of the tribe of his fathers.
Num 36:8 Every daughter, who possesses an inheritance in any tribe of the children of Israel, shall be wife to one of the family of the tribe of her father, that the children of Israel may possess every man the inheritance of his fathers.
Num 36:9 So shall no inheritance remove from one tribe to another tribe; for the tribes of the children of Israel shall cleave everyone to his own inheritance.
Num 36:10 Even as Yahweh commanded Moses, so did the daughters of Zelophehad:
Num 36:11 for Mahlah, Tirzah, and Hoglah, and Milcah, and Noah, the daughters of Zelophehad, were married to their father's brothers' sons.
Num 36:12 They were married into the families of the sons of Manasseh the son of Joseph; and their inheritance remained in the tribe of the family of their father.
Num 36:13 These are the commandments and the ordinances which Yahweh commanded by Moses to the children of Israel in the plains of Moab by the Jordan at Jericho.
Deuteronomy 1, 2
Deu 1:1 These are the words which Moses spoke to all Israel beyond the Jordan in the wilderness, in the Arabah over against Suph, between Paran, and Tophel, and Laban, and Hazeroth, and Dizahab.
Deu 1:2 It is eleven days' journey from Horeb by the way of Mount Seir to Kadesh Barnea.
Deu 1:3 It happened in the fortieth year, in the eleventh month, on the first day of the month, that Moses spoke to the children of Israel, according to all that Yahweh had given him in commandment to them;
Deu 1:4 after he had struck Sihon the king of the Amorites, who lived in Heshbon, and Og the king of Bashan, who lived in Ashtaroth, at Edrei.
Deu 1:5 Beyond the Jordan, in the land of Moab, began Moses to declare this law, saying,
Deu 1:6 Yahweh our God spoke to us in Horeb, saying, You have lived long enough in this mountain:
Deu 1:7 turn, and take your journey, and go to the hill country of the Amorites, and to all the places near there, in the Arabah, in the hill country, and in the lowland, and in the South, and by the seashore, the land of the Canaanites, and Lebanon, as far as the great river, the river Euphrates.
Deu 1:8 Behold, I have set the land before you: go in and possess the land which Yahweh swore to your fathers, to Abraham, to Isaac, and to Jacob, to give to them and to their seed after them.
Deu 1:9 I spoke to you at that time, saying, I am not able to bear you myself alone:
Deu 1:10 Yahweh your God has multiplied you, and behold, you are this day as the stars of the sky for multitude.
Deu 1:11 Yahweh, the God of your fathers, make you a thousand times as many as you are, and bless you, as he has promised you!
Deu 1:12 How can I myself alone bear your encumbrance, and your burden, and your strife?
Deu 1:13 Take wise men of understanding and well known according to your tribes, and I will make them heads over you.
Deu 1:14 You answered me, and said, The thing which you have spoken is good for us to do.
Deu 1:15 So I took the heads of your tribes, wise men, and known, and made them heads over you, captains of thousands, and captains of hundreds, and captains of fifties, and captains of tens, and officers, according to your tribes.
Deu 1:16 I commanded your judges at that time, saying, Hear the causes between your brothers, and judge righteously between a man and his brother, and the foreigner who is living with him.
Deu 1:17 You shall not show partiality in judgment; you shall hear the small and the great alike; you shall not be afraid of the face of man; for the judgment is God's: and the cause that is too hard for you, you shall bring to me, and I will hear it.
Deu 1:18 I commanded you at that time all the things which you should do.
Deu 1:19 We traveled from Horeb, and went through all that great and terrible wilderness which you saw, by the way to the hill country of the Amorites, as Yahweh our God commanded us; and we came to Kadesh Barnea.
Deu 1:20 I said to you, You are come to the hill country of the Amorites, which Yahweh our God gives to us.
Deu 1:21 Behold, Yahweh your God has set the land before you: go up, take possession, as Yahweh, the God of your fathers, has spoken to you; don't be afraid, neither be dismayed.
Deu 1:22 You came near to me everyone of you, and said, Let us send men before us, that they may search the land for us, and bring us word again of the way by which we must go up, and the cities to which we shall come.
Deu 1:23 The thing pleased me well; and I took twelve men of you, one man for every tribe:
Deu 1:24 and they turned and went up into the hill country, and came to the valley of Eshcol, and spied it out.
Deu 1:25 They took of the fruit of the land in their hands, and brought it down to us, and brought us word again, and said, It is a good land which Yahweh our God gives to us.
Deu 1:26 Yet you wouldn't go up, but rebelled against the commandment of Yahweh your God:
Deu 1:27 and you murmured in your tents, and said, Because Yahweh hated us, he has brought us forth out of the land of Egypt, to deliver us into the hand of the Amorites, to destroy us.
Deu 1:28 Where are we going up? our brothers have made our heart to melt, saying, The people are greater and taller than we; the cities are great and fortified up to the sky; and moreover we have seen the sons of the Anakim there.
Deu 1:29 Then I said to you, Don't dread, neither be afraid of them.
Deu 1:30 Yahweh your God who goes before you, he will fight for you, according to all that he did for you in Egypt before your eyes,
Deu 1:31 and in the wilderness, where you have seen how that Yahweh your God bore you, as a man does bear his son, in all the way that you went, until you came to this place.
Deu 1:32 Yet in this thing you didn't believe Yahweh your God,
Deu 1:33 who went before you in the way, to seek you out a place to pitch your tents in, in fire by night, to show you by what way you should go, and in the cloud by day.
Deu 1:34 Yahweh heard the voice of your words, and was angry, and swore, saying,
Deu 1:35 Surely there shall not one of these men of this evil generation see the good land, which I swore to give to your fathers,
Deu 1:36 save Caleb the son of Jephunneh: he shall see it; and to him will I give the land that he has trodden on, and to his children, because he has wholly followed Yahweh.
Deu 1:37 Also Yahweh was angry with me for your sakes, saying, You also shall not go in there:
Deu 1:38 Joshua the son of Nun, who stands before you, he shall go in there: encourage you him; for he shall cause Israel to inherit it.
Deu 1:39 Moreover your little ones, whom you said should be a prey, and your children, who this day have no knowledge of good or evil, they shall go in there, and to them will I give it, and they shall possess it.
Deu 1:40 But as for you, turn, and take your journey into the wilderness by the way to the Red Sea.
Deu 1:41 Then you answered and said to me, We have sinned against Yahweh, we will go up and fight, according to all that Yahweh our God commanded us. You girded on every man his weapons of war, and were forward to go up into the hill country.
Deu 1:42 Yahweh said to me, Tell them, Don't go up, neither fight; for I am not among you; lest you be struck before your enemies.
Deu 1:43 So I spoke to you, and you didn't listen; but you rebelled against the commandment of Yahweh, and were presumptuous, and went up into the hill country.
Deu 1:44 The Amorites, who lived in that hill country, came out against you, and chased you, as bees do, and beat you down in Seir, even to Hormah.
Deu 1:45 You returned and wept before Yahweh; but Yahweh didn't listen to your voice, nor gave ear to you.
Deu 1:46 So you abode in Kadesh many days, according to the days that you abode there.
Deu 2:1 Then we turned, and took our journey into the wilderness by the way to the Red Sea, as Yahweh spoke to me; and we encircled Mount Seir many days.
Deu 2:2 Yahweh spoke to me, saying,
Deu 2:3 You have encircled this mountain long enough. Turn northward.
Deu 2:4 Command the people, saying, You are to pass through the border of your brothers the children of Esau, who dwell in Seir; and they will be afraid of you: take good heed to yourselves therefore;
Deu 2:5 don't contend with them; for I will not give you of their land, no, not so much as for the sole of the foot to tread on; because I have given Mount Seir to Esau for a possession.
Deu 2:6 You shall purchase food of them for money, that you may eat; and you shall also buy water of them for money, that you may drink.
Deu 2:7 For Yahweh your God has blessed you in all the work of your hand; he has known your walking through this great wilderness: these forty years Yahweh your God has been with you; you have lacked nothing.
Deu 2:8 So we passed by from our brothers the children of Esau, who dwell in Seir, from the way of the Arabah from Elath and from Ezion Geber. We turned and passed by the way of the wilderness of Moab.
Deu 2:9 Yahweh said to me, Don't bother Moab, neither contend with them in battle; for I will not give you of his land for a possession; because I have given Ar to the children of Lot for a possession.
Deu 2:10 (The Emim lived therein before, a people great, and many, and tall, as the Anakim:
Deu 2:11 these also are accounted Rephaim, as the Anakim; but the Moabites call them Emim.
Deu 2:12 The Horites also lived in Seir before, but the children of Esau succeeded them; and they destroyed them from before them, and lived in their place; as Israel did to the land of his possession, which Yahweh gave to them.)
Deu 2:13 Now rise up, and cross over the brook Zered. We went over the brook Zered.
Deu 2:14 The days in which we came from Kadesh Barnea, until we were come over the brook Zered, were thirty-eight years; until all the generation of the men of war were consumed from the midst of the camp, as Yahweh swore to them.
Deu 2:15 Moreover the hand of Yahweh was against them, to destroy them from the midst of the camp, until they were consumed.
Deu 2:16 So it happened, when all the men of war were consumed and dead from among the people,
Deu 2:17 that Yahweh spoke to me, saying,
Deu 2:18 You are this day to pass over Ar, the border of Moab:
Deu 2:19 and when you come near over against the children of Ammon, don't bother them, nor contend with them; for I will not give you of the land of the children of Ammon for a possession; because I have given it to the children of Lot for a possession.
Deu 2:20 (That also is accounted a land of Rephaim: Rephaim lived therein before; but the Ammonites call them Zamzummim,
Deu 2:21 a people great, and many, and tall, as the Anakim; but Yahweh destroyed them before them; and they succeeded them, and lived in their place;
Deu 2:22 as he did for the children of Esau, who dwell in Seir, when he destroyed the Horites from before them; and they succeeded them, and lived in their place even to this day:
Deu 2:23 and the Avvim, who lived in villages as far as Gaza, the Caphtorim, who came forth out of Caphtor, destroyed them, and lived in their place.)
Deu 2:24 Rise up, take your journey, and pass over the valley of the Arnon: behold, I have given into your hand Sihon the Amorite, king of Heshbon, and his land; begin to possess it, and contend with him in battle.
Deu 2:25 This day will I begin to put the dread of you and the fear of you on the peoples who are under the whole sky, who shall hear the report of you, and shall tremble, and be in anguish because of you.
Deu 2:26 I sent messengers out of the wilderness of Kedemoth to Sihon king of Heshbon with words of peace, saying,
Deu 2:27 Let me pass through your land: I will go along by the highway, I will turn neither to the right hand nor to the left.
Deu 2:28 You shall sell me food for money, that I may eat; and give me water for money, that I may drink: only let me pass through on my feet,
Deu 2:29 as the children of Esau who dwell in Seir, and the Moabites who dwell in Ar, did to me; until I shall pass over the Jordan into the land which Yahweh our God gives us.
Deu 2:30 But Sihon king of Heshbon would not let us pass by him; for Yahweh your God hardened his spirit, and made his heart obstinate, that he might deliver him into your hand, as at this day.
Deu 2:31 Yahweh said to me, Behold, I have begun to deliver up Sihon and his land before you: begin to possess, that you may inherit his land.
Deu 2:32 Then Sihon came out against us, he and all his people, to battle at Jahaz.
Deu 2:33 Yahweh our God delivered him up before us; and we struck him, and his sons, and all his people.
Deu 2:34 We took all his cities at that time, and utterly destroyed every inhabited city, with the women and the little ones; we left none remaining:
Deu 2:35 only the livestock we took for a prey to ourselves, with the spoil of the cities which we had taken.
Deu 2:36 From Aroer, which is on the edge of the valley of the Arnon, and from the city that is in the valley, even to Gilead, there was not a city too high for us; Yahweh our God delivered up all before us:
Deu 2:37 only to the land of the children of Ammon you didn't come near; all the side of the river Jabbok, and the cities of the hill country, and wherever Yahweh our God forbade us.
Apr. 22, 23
Luk 13:1 Now there were some present at the same time who told him about the Galileans, whose blood Pilate had mixed with their sacrifices.
Luk 13:2 Jesus answered them, "Do you think that these Galileans were worse sinners than all the other Galileans, because they suffered such things?
Luk 13:3 I tell you, no, but unless you repent, you will all perish in the same way.
Luk 13:4 Or those eighteen, on whom the tower in Siloam fell, and killed them; do you think that they were worse offenders than all the men who dwell in Jerusalem?
Luk 13:5 I tell you, no, but, unless you repent, you will all perish in the same way."
Luk 13:6 He spoke this parable. "A certain man had a fig tree planted in his vineyard, and he came seeking fruit on it, and found none.
Luk 13:7 He said to the vine dresser, 'Behold, these three years I have come looking for fruit on this fig tree, and found none. Cut it down. Why does it waste the soil?'
Luk 13:8 He answered, 'Lord, leave it alone this year also, until I dig around it, and fertilize it.
Luk 13:9 If it bears fruit, fine; but if not, after that, you can cut it down.' "
Luk 13:10 He was teaching in one of the synagogues on the Sabbath day.
Luk 13:11 Behold, there was a woman who had a spirit of infirmity eighteen years, and she was bent over, and could in no way straighten herself up.
Luk 13:12 When Jesus saw her, he called her, and said to her, "Woman, you are freed from your infirmity."
Luk 13:13 He laid his hands on her, and immediately she stood up straight, and glorified God.
Luk 13:14 The ruler of the synagogue, being indignant because Jesus had healed on the Sabbath, said to the multitude, "There are six days in which men ought to work. Therefore come on those days and be healed, and not on the Sabbath day!"
Luk 13:15 Therefore the Lord answered him, "You hypocrites! Doesn't each one of you free his ox or his donkey from the stall on the Sabbath, and lead him away to water?
Luk 13:16 Ought not this woman, being a daughter of Abraham, whom Satan had bound eighteen long years, be freed from this bondage on the Sabbath day?"
Luk 13:17 As he said these things, all his adversaries were disappointed, and all the multitude rejoiced for all the glorious things that were done by him.
Luk 13:18 He said, "What is the Kingdom of God like? To what shall I compare it?
Luk 13:19 It is like a grain of mustard seed, which a man took, and put in his own garden. It grew, and became a large tree, and the birds of the sky lodged in its branches."
Luk 13:20 Again he said, "To what shall I compare the Kingdom of God?
Luk 13:21 It is like yeast, which a woman took and hid in three measures of flour, until it was all leavened."
Luk 13:22 He went on his way through cities and villages, teaching, and traveling on to Jerusalem.
Luk 13:23 One said to him, "Lord, are they few who are saved?" He said to them,
Luk 13:24 "Strive to enter in by the narrow door, for many, I tell you, will seek to enter in, and will not be able.
Luk 13:25 When once the master of the house has risen up, and has shut the door, and you begin to stand outside, and to knock at the door, saying, 'Lord, Lord, open to us!' then he will answer and tell you, 'I don't know you or where you come from.'
Luk 13:26 Then you will begin to say, 'We ate and drank in your presence, and you taught in our streets.'
Luk 13:27 He will say, 'I tell you, I don't know where you come from. Depart from me, all you workers of iniquity.'
Luk 13:28 There will be weeping and gnashing of teeth, when you see Abraham, Isaac, Jacob, and all the prophets, in the Kingdom of God, and yourselves being thrown outside.
Luk 13:29 They will come from the east, west, north, and south, and will sit down in the Kingdom of God.
Luk 13:30 Behold, there are some who are last who will be first, and there are some who are first who will be last."
Luk 13:31 On that same day, some Pharisees came, saying to him, "Get out of here, and go away, for Herod wants to kill you."
Luk 13:32 He said to them, "Go and tell that fox, 'Behold, I cast out demons and perform cures today and tomorrow, and the third day I complete my mission.
Luk 13:33 Nevertheless I must go on my way today and tomorrow and the next day, for it can't be that a prophet perish outside of Jerusalem.'
Luk 13:34 "Jerusalem, Jerusalem, that kills the prophets, and stones those who are sent to her! How often I wanted to gather your children together, like a hen gathers her own brood under her wings, and you refused!
Luk 13:35 Behold, your house is left to you desolate. I tell you, you will not see me, until you say, 'Blessed is he who comes in the name of the Lord!' "