"THE GOSPEL OF MATTHEW" The Anger That Kills (5:21-26) by Mark Copeland

The Anger That Kills (5:21-26)

 INTRODUCTION 1. In His sermon on the mount, Jesus challenges us to attain to a high level of righteousness... a. To exceed "the righteousness of the scribes and Pharisees" - Mt 5:20 b. He illustrates what is meant through a series on contrasts 1) Between what they had heard from those of old 2) And what He was now declaring to them 2. The first contrast (Mt 5:21-26) pertains to properly understanding and applying... a. The Sixth Commandment b. I.e., "You shall not murder" - cf. Exo 20:13 [How should the sixth command be understood and applied? Is the actual act of murder the only thing we need to be concerned about? Before we consider what Jesus taught, let's look at...] I. THE "TRADITIONAL" INTERPRETATION AND APPLICATION A. NOTE THAT I SAY "TRADITIONAL"... 1. Jesus is responding to traditional interpretations of the Law, not the Law itself a. I.e., what had been taught by the "traditions of the elders" - cf. Mt 15:2 b. Note His preparatory remarks: "You have HEARD that it was SAID..." c. Referring to oral traditions rather than the written Law (cf. earlier lesson on "Jesus And The Law") 2. Which traditions had likely been accepted by the scribes and Pharisees B. THE TRADITIONAL INTERPRETATION AND APPLICATION... 1. Is seen in the phrase "whoever murders will be in danger of the judgment" 2. The term "judgment" likely refers to the local courts of their day (see below) 3. This interpretation may sound fine, but evidently did not go far enough in how the Law should have been interpreted and applied a. Was the Law only concerned about the actual act of murder? b. Should the disciples of Jesus also limit their concern to actual acts of murder? [To answer these two questions, let's now take a closer look at...] II. THE TEACHING OF JESUS A. JESUS PRONOUNCED JUDGMENT ON ANGER... 1. As found in Mt 5:22... a. One angry without a cause should be in danger of the "judgment" 1) I.e., the local courts through Palestine 2) Which were normally reserved for common criminals b. One who calls his brother "Raca!" (stupid, empty-headed) should be in danger of the "council" 1) I.e., the Sanhedrin council 2) Which was the high court normally reserved for special criminals c. One who says "You fool!" would be in danger of "hell fire" 1) I.e., Gehenna 2) The place of everlasting torment - Mk 9:43-48 -- The judgment normally accorded to murderers, Jesus deemed worthy of those whose anger led to just verbal abuse! 2. Jesus' teaching was in harmony with the Law regarding anger cf. Pr 6:16-19 a. "Hands that shed innocent blood" (murder) are an abomination to the Lord b. So also a "heart that devises wicked plans" and "one who sows discord among brethren" (due to anger) -- This being true, the Law should have been interpreted and applied accordingly 3. Thus the traditional interpretation and application of the Law fell far short a. The "righteousness of the scribes and Pharisees" only condemned murderers when those with hateful emotions were just as guilty! b. While the righteousness of the kingdom would be in harmony with the original intent of the Law 1) The Law taught to forsake wrath and anger - Ps 37:8 2) So does the righteousness of the kingdom - cf. Ga 5:19-21; Ep 4:31 B. JESUS ILLUSTRATED THE SERIOUSNESS OF ANGER... 1. We should not try to worship God when we are "at odds" with a brother - Mt 5:23-24 a. Repair strained relationships with a brother before worshipping God b. Just as a husband must treat his wife with understanding if he desires to have his prayers heard - 1Pe 3:7 -- Wrong emotions toward others can "kill" our relationship with God! 2. We should be quick to "make amends" lest uncontrolled anger cause us to wind up in court, possibly prison! - Mt 5:25-26 a. Many "hot-heads" let anger prompt them to do things that send them to prison b. But note how those in the kingdom are to act - Ro 12:18-21 -- Wrong emotions can "murder" our relationships with man as well! CONCLUSION 1. In His first contrast between the "righteousness of the kingdom" and the "traditional treatment of the Law", Jesus: a. Declared that the ancients did not go far enough in applying the Law b. Illustrated how it should be applied by those seeking to surpass the "righteousness of the scribes and Pharisees" -- The "righteousness of the kingdom" is actually in harmony with the Law! 2. Jesus also reminds us that there is "The Anger That Kills"... a. Improper anger toward our fellow man can "kill" our relationship with God b. It can "murder" our relationships with our fellow man, and ruin our lives in the process -- One does not have to be guilty of actual murder to do this! Thus Jesus calls upon us to deal with the anger that often leads to murder, if we desire to truly be His disciples! This requires that we be "born again"... - cf. Jn 3:5; 1Pe 1:22-23

Executable Outlines, Copyright © Mark A. Copeland, 2016

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How Old Was Isaac When Abraham Was Told to Offer Him? by Dave Miller, Ph.D.


How Old Was Isaac When Abraham Was Told to Offer Him?

by  Dave Miller, Ph.D.

The Bible does not give a direct answer to the question of Isaac’s age when he was about to be offered as a sacrifice by his father. We therefore must conclude that neither our understanding of the passage nor our grasp of the points that God wants us to learn depend on knowing his age. However, some linguistic data are available that shed some light on the matter by pointing us in the direction of Isaac being older than we normally think, i.e., 20+.

In the first place, consider the details pertaining to chronology. Sarah gave birth to Isaac when she was 90 years old (Genesis 17:17). She would have been 92 or 93, 95 at most, when Isaac was weaned. She died at age 127 (Genesis 23:1)—when Isaac was 37 years old. Following Isaac’s birth, the events of the rest of Genesis chapter 21 (i.e., the driving out of Hagar and Ishmael, and the incident with Abimelech), as well as the events of chapter 22, all occurred during a 35-year period (approximately). Notice the expression “many days” in Genesis 21:34, as well as the phrase “after these things” in 22:1. These allusions would suggest that some time had elapsed prior to the offering of Isaac.

In the second place, the term “lad” used to refer to Isaac (21:5,12) is a flexible Hebrew term that does not necessarily refer to what we ordinarily think of—i.e., a boy. Rather, the term encompasses a wide range of meanings—from a baby (e.g., Exodus 2:6; 2 Samuel 12:16) to a young man (e.g., Absalom in 2 Samuel 14:21; 18:5). It even can refer to “servant” or “attendant” (e.g., 2 Samuel 16:1) as well as soldier/leader (1 Kings 20:14,15,17,19). Look closely at the context of the Isaac passage in 22:5 where the servants that accompanied Abraham and Isaac are referred to as “young men” (22:3,5,19). The word “servants” is precisely the same term that is used in verses 5 and 12 to refer to Isaac (cf. Gesenius, 1979, p. 555; Wigram, 1980, p. 823; Harris, et al., 1980, 2:585-586). Were the servants that accompanied Abraham 5 to 7 year olds? Or were they older?

Third, Isaac was given the task of carrying the wood for the impending sacrifice (22:6). There would have been enough wood to consume a human body when set on fire. Could a 5- to 7-year-old child carry such a burden?

Several commentators have weighed in on this question. Leupold wrote: “He may by this time have arrived at the age of some eighteen to twenty years” (1942, 1:625). Josephus stated: “Now Isaac was twenty-five years old” (1.13.2). Adam Clarke said: “[I]t is more probable that he was now about thirty-three” (1:140, emp. in orig.). Jamieson, Fausset, and Brown asserted that Isaac was “then upwards of twenty years of age” (n.d., p. 29). J. Curtis Manor described him as “a youth of sufficient strength and agility to carry a load of firewood up a mountainside” (1994, p. 103). Keil and Delitzsch affirmed that “this son had grown into a young man” (1976, 1:248). Morris added: “[T]he meaning in Isaac’s case should also be ‘young man’ ” (1976, p. 373).

We conclude that as the several lines of evidence converge, they point to Isaac being a young man—not a young boy.


Clarke, Adam (no date), Clarke’s Commentary on the Bible (Nashville, TN: Abingdon).

Gesenius, William (1979 reprint), Hebrew-Chaldee Lexicon to the Old Testament (Grand Rapids, MI: Baker).

Harris, R. Laird, Gleason Archer, Jr. and Bruce Waltke, eds. (1980), Theological Wordbook of the Old Testament (Chicago, IL: Moody).

Jamieson, Robert, A.R. Fausset, and David Brown (no date), A Commentary Critical and Explanatory on the Old and New Testaments (Grand Rapids, MI: Zondervan).

Josephus, Flavius (1974 reprint), “Antiquities of the Jews,” The Life and Works of Flavius Josephus, transl. William Whiston (Grand Rapids, MI: Baker).

Keil, C.F. and F. Delitzsch (1976 reprint), Commentary on the Old Testament (Grand Rapids, MI: Eerdmans).

Leupold, H.C. (1950 reprint), Exposition of Genesis (Grand Rapids, MI: Baker).

Manor, J. Curtis (1994), Adventures From the Pentateuch (Fort Worth, TX: Star Bible Publications).

Morris, Henry M. (1976), The Genesis Record (Grand Rapids, MI: Baker).

Wigram, George V. (1980 reprint), The Englishman’s Hebrew and Chaldee Concordance of the Old Testament (Grand Rapids, MI: Baker).

How Many Will be Saved? by Dave Miller, Ph.D.


How Many Will be Saved?

by  Dave Miller, Ph.D.

In our present “politically correct” societal climate, the “I’m Okay, You’re Okay” sentiment that surfaced in the 1960s has since blanketed American culture. Consequently, even Christian peoples have been infected with the ideology that the only moral evil is the sin of “intolerance,” and that everyone ought to subscribe to complete “acceptance” of everyone else—regardless of belief or behavior. Of course, those who are so influenced have ceased studying the Bible and acquainting themselves with Deity. For those who still are convinced that the Bible is the inspired, infallible Word of God, they would do well to subject themselves to the corrective provided by that Word. Doing so would alter their present tendency to embrace society’s pluralistic propensities.

The Bible provides the only inerrant history of the human race from its inception. What does the Bible teach with regard to the number of people who ultimately please God, are acceptable to Him, and thus will one day be with Him forever in Heaven? A perusal of the history of the world from its very beginning, will undoubtedly shock most people—even those who claim to be Christian. Why? Because the Bible portrays a consistent pattern of human behavior in which most people have rejected God’s will for their lives and thus were rejected by God. While the Bible does not claim to report everything that has happened to all peoples in human history, it nevertheless presents a proportional sampling of the ebb and flow of world history. And in doing so, it unmistakably conveys the fact that not only will most people in the world be lost eternally, but even most people who profess to be Christians will be lost as well. In his famous “Blue Back Speller,” a public school textbook used to teach millions of American school children during the 19th and 20th centuries, Noah Webster made the following insightful observation: “History is an account of past events. A great part of history is an account of men’s crimes and wickedness” (1857, p. 42, emp. added). Consider the following abbreviated sketch of human history.


The very first human beings on the planet, Adam and Eve, violated God’s will and were ejected from the beautiful garden of Eden (Genesis 3:23-24). Of course, they could be forgiven of their sin, but their behavior demonstrated a pattern that set the tone for the rest of human history. Of their children who are referred to specifically, one refused to worship God as He instructed and, out of a jealous rage, rose up and committed human history’s first murder by killing his brother (Genesis 4:8). Some 1,700 years later, “the wickedness of man” was so “great in the earth” (Genesis 6:5), that God had no other choice but to cleanse the Earth of its human population by means of a global Flood (Genesis 7-8). How many people were on the Earth at that point in time? No one knows, and any speculation would be mere conjecture. However, in his book The Flood, Alfred Rehwinkel attempted calculations of the antediluvian world’s population, taking into account factors relevant to population statistics (e.g., the amount of time from the Creation to the Flood, the extended lifespan of the antediluvian people) and came up with estimates ranging from 900 million to nearly 12 billion (1951, pp. 28-31). In any case, the Bible explicitly states that only eight people survived the Flood (1 Peter 3:20)—not even one-tenth of one percent.

After the Flood, the world’s population again multiplied, but the people clustered in one geographical location in direct defiance of God’s directive to multiply and fill the Earth (Genesis 9:1). This defiance apparently involved most or all of the human population (Genesis 11:1ff.). By 2100 B.C., attention is directed to a man who became the genetic predecessor to the nation of Israel. Little information is given regarding the spiritual and moral condition of the Earth’s population during this period. However, Sodom and Gomorrah and the cities of the plain are pinpointed for their wickedness (Genesis 13:13; 18:20; 19:1ff.). The cities were literally burned off the surface of the planet.


For the next few hundred years, again, the Bible reports world events largely insofar as they relate to the descendants of Abraham in order to set the stage for the commencement of the Israelites’ national existence. During this period, occasional references are made to the moral condition of the world. For example, referring to the Canaanite population of Palestine in Abraham’s day, God explained that “the iniquity of the Amorites is not yet complete” (Genesis 15:16). The polygamy of Egypt’s Pharaoh (Genesis 12:14ff.), the king of Gerar (Genesis 20:2ff.), and even Esau (Genesis 28:9) are mentioned, as well as the rape of Dinah (Genesis 34:2). Egypt in Joseph’s day had “magicians” (Genesis 41:8). Extra-biblical sources provided by archaeological investigation coincide with the Bible’s depiction of the various peoples of the Near East as being dominated by pagan practice—everything from sexual perversion to child sacrifice.

By 1500 B.C., the Israelite population that came out of Egypt numbered approximately 2 to 3 million men, women, and children, based on the census figures of the men fit for military service, i.e., at least twenty years old, but not too old to go to war (Numbers 1:46). Yet, out of the entire adult population of those who came out of Egypt, only two men (Joshua and Caleb) are specifically mentioned as being permitted eventually to enter the land of Canaan (Numbers 14:30). Even Moses, Aaron, and Miriam did not enter in.

During Joshua’s leadership, the people as a whole stayed fairly faithful (Joshua 24:31; Judges 2:7). But with the onset of the period of the Judges, the “Dark Ages of Jewish history” commenced. During this roughly 350-year period, apparently most people were unfaithful (Judges 17:6; 21:25). At the close of that period, the majority of the people in Samuel’s day disobeyed God by clamoring for a king (1 Samuel 8). God went ahead and gave them one—Saul—but promised negative repercussions. Indeed, Saul’s entire reign was miserable (1 Samuel 10-31). The nation did better under the second king of Israel, David (2 Samuel 1-10), until he committed adultery (2 Samuel 11). The rest of his reign was unpleasant (2 Samuel 12-24). Under Solomon, social conditions improved (1 Kings 1-10), but in his old age, he, too, became unfaithful (1 Kings 11).

Solomon’s son, Rehoboam, took over the reins of the nation, but shortly thereafter, Jeroboam ruptured the monarchy by leading ten of the twelve tribes into apostasy (1 Kings 12). He immediately built an alternate worship site away from Jerusalem and introduced idol worship. The history of this northern kingdom (known as Samaria or Israel) is recorded in the rest of 1st and 2nd Kings through a string of 19 kings, every single one of whom is said to have been wicked, i.e., “he did evil in the sight of the Lord.” It appeared that as the king went, so went the nation. Though great prophets, like Elijah, Amos, and Hosea, were sent to turn them around, the nation persisted in its estrangement from the spiritual and moral precepts given to them by God. When God finally had His fill, He allowed them to be taken into captivity by Assyria (2 Kings 17). So much for five-sixths of the Israelites.

One sample of the spiritual anemia of the people during the years leading up to captivity is seen in 1 Kings 18. Having assembled the entire nation on Mt. Carmel, Elijah called upon the people to stand up for the Lord and truth, but they would not commit. Only after a dazzling demonstration of divine intervention did they come around and agree to execute the false prophets of Baal and Asherah. Despite such valiant attempts to recall people to their spiritual senses, every single one of the 19 northern kings were evil and fomented the general depravity of the nation. The northern kingdom only lasted just over 200 years.

Meanwhile, the southern kingdom, consisting of the remaining tribes of Judah and Benjamin (known simply as Judah), lasted nearly 400 years as recorded in 1st and 2nd Kings and in 1st and 2nd Chronicles. They, too, had 19 kings. Perhaps six may be said to be somewhat good—with qualified commendation. Only two receive unqualified commendation from God. The prophetic books of the Old Testament are largely interspersed during the period of the divided kingdom, with most of the prophets addressing the southern kingdom (e.g., Jeremiah, Ezekiel). In those books one can see clearly that the majority of the people were unfaithful to God and refused to receive moral and spiritual admonitions. God eventually allowed the two southern tribes to go into Babylonian Captivity.

One is forced to conclude that most of the people, through whom God was working out His redemptive scheme to bring Jesus to the planet, were apostate. In fact, the prophets used a term to describe the few faithful: “remnant.” Numerically, those among God’s people in the Old Testament that were faithful were few. If most of God’s own people under Judaism were lost, what was the condition of most of the contemporaneous Gentiles who lived under Patriarchy? They, too, were alienated from God’s way, living in pagan wickedness.

Shifting to the New Testament, John arrived on the scene, followed by Jesus Himself, in an attempt to reform the Jews in and around Jerusalem and to get them to accept the Messiah. Most Jews were scattered throughout the world due to the previous captivities. Those who had returned to Judea after the Babylonian Captivity were a small minority (see Nehemiah and Ezra). John and Jesus attempted to get those in Judea to repent and to accept Christ and His new religion that He would launch beginning in Acts 2. Unfortunately, the Jews rejected Jesus in mass and participated in His death. Before His death, Jesus denounced Israel and declared that the Jews as a nation had rejected Him and consequently would be lost (Matthew 23-24). This widespread Jewish rejection of Christ and Christianity is confirmed in Acts and Romans. Paul forthrightly bemoaned this astonishing turn of events (e.g., 1 Thessalonians 2:14-16).

With the advent of Christianity in A.D. 30, about 3,000 Jews were converted on Pentecost (Acts 2). This occurrence was followed by a few thousand thereafter (Acts 3-5). But the estimates of how many Jews would have been in Jerusalem for the dual Old Testament feasts of Passover and Pentecost number in the millions. In fact, assembled in Jerusalem at the time Christianity commenced were Jews “out of every nation under heaven” (Acts 2:5). Those who embraced Christianity were the minority—again, not even one-tenth of one percent. The Jewish rejection of Christ, as predicted by Jesus in Matthew 24, culminated in A.D. 70 when the Romans marched to Jerusalem, destroyed the Temple, and killed over one million Jews. This destruction of Jerusalem effectively dismantled the Jewish Commonwealth. The very people who should have embraced God’s religion in large numbers largely rejected it, evoking this stinging declaration: “It was necessary that the word of God should be spoken to you first; but since you reject it, and judge yourselves unworthy of everlasting life, behold, we turn to the Gentiles” (Acts 13:46).

The Gospel was eventually introduced to the Gentile population in Acts 10. Paul was selected to be the “Apostle to the Gentiles” (Acts 9:15). The remainder of Acts records the spread of the Gospel throughout the rest of the world. After its presentation to the Jews (Acts 2-7) and the Samaritans (Acts 8), and the initial Gentiles (Acts 10), the missionary journeys of Paul and others took the Gospel to the uttermost part of the world (Acts 1:8; 28:28-31). Yet, again, the vast majority of the Roman world rejected the Gospel.


Observe what is readily apparent from this brief perusal of human history. Most of the Jews rejected Christianity—even to this day. And even though the Gospel then went to the whole Gentile world, the vast majority of the first century world rejected Christianity. So it continues to this very day. Over six billion people live on Earth, yet how many are New Testament Christians? Not even one-tenth of one percent! Throughout the history of mankind, only a small number of individuals will be saved. The unmistakable conclusion is that most people throughout human history will be in hell. Jesus confirmed this observation when He stated: “Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it. Because narrow is the gate and difficult is the way which leads to life, and there are few who find it” (Matthew 7:13-14, emp. added).

Who is to be blamed for the vast majority of all human beings who ever live being lost eternally? Not God! He has done everything He can legitimately do to reconcile lost humanity to Himself (Romans 5:8-10; 2 Peter 3:9; Hebrews 2:14-15). But He coerces no one. All are free to choose their eternal destiny. Most choose momentary pleasure in exchange for their soul. We would do well to think carefully and soberly: “For what profit is it to a man if he gains the whole world, and loses his own soul?” (Matthew 16:26).


Rehwinkel, Alfred (1951), The Flood (St. Louis, MO: Concordia).

Webster, Noah (1857), The Elementary Spelling Book (New York, NY: American Book Company).

How Could Jesus be God if He was Seen by Man? by Eric Lyons, M.Min.


How Could Jesus be God if He was Seen by Man?

by  Eric Lyons, M.Min.

According to Jehovah’s Witnesses, one of the reasons Jesus could not (and cannot) be God is because Jesus was seen by humankind. The official Web site of Jehovah’s Witnesses (www.watchtower.org) indicates that “[a]s the Son of God, he [Jesus—EL] could not be God himself, for John 1:18 says: ‘No one has ever seen God’ ” (“What Does the Bible Say...,” 2000). The problem with such reasoning is two-fold.

First, it ignores the fact that man only saw Jesus (“the Word”—John 1:1) after “the Word became flesh and dwelt among us” (John 1:14). He came in a veiled form. No human has ever seen Jesus in His true image (i.e., as a spirit Being—John 4:24—in all His glory and splendor). In his letter to the church at Philippi, the apostle Paul mentioned that Christ—Who had existed in heaven “in the form of God”—“made Himself of no reputation,” and took on the “likeness of men” (Philippians 2:6-7). Men saw an embodiment of God as Jesus dwelt here in a fleshly form. Men saw “the Word” that “became flesh.” But no one has ever seen God’s true, complete image (as a spirit Being).

The second problem with Jehovah’s Witnesses’ denial of Jesus’ deity (based on the fact that “no one has ever seen God”) is that their argument crumbles when Jehovah God’s appearances to man are considered. Jehovah’s Witnesses believe that Jehovah is God and “is the name of the true God only” (“Identifying...,” 2002). According to their doctrine, Jehovah, not Christ, is God Almighty. Yet, man has seen Jehovah. Genesis chapter 18 records an occasion when “Jehovah appeared” to Abraham near Mamre (vs. 1). Jehovah spoke directly to Abraham (vs. 13), and the faithful servant of God “stood before the Lord” (vs. 22). The final verse of Genesis 18 states: “And Jehovah went his way, as soon as he had left off communing with Abraham. And Abraham returned unto his place” (vs. 33). If Jehovah’s Witnesses were consistent with their argument, Jehovah could not be Almighty God because man has seen Jehovah. If John 1:18 somehow disqualifies Jesus from being God, it must also prohibit “Jehovah” from being God, because they both were seen. What Bible students must understand is that man has only seen manifestations of God (i.e, in human flesh, or in the midst of a burning bush—Exodus 3:2, etc.); he has never seen God (the Father or the Son) in His true spirit image.

[NOTE: If you would like to read further on the subject “Has Man Seen God?” and examine the alleged contradiction between such passages as John 1:18 and Exodus 33:11, click on the following link: http://www.apologeticspress.org/AllegedDiscrepancies.aspx?article=2682.] 


“Identifying the True God Only,” (2002), [On-line], URL: http://www.watchtower.org/library/g/1999/2/8/article_04.htm, originally appeared in Awake!, February 8, 1999.

“What Does the Bible Say About God and Jesus?” (2002), [On-line], URL: http://www.watchtower.org/library/ti/index.htm.

“You Could Show Him Your Hands.” by Jim McGuiggan


“You Could Show Him Your Hands.”

Like millions of other believers I’m big on doctrine! I’m big on truth. Arthur Holmes is right: all truth is God’s truth. It doesn’t matter if it’s truth about biology, botany, celestial mechanics or the brain capacity of a salamander.

Like millions of other believers I hold that the truth of and about God as it has come to its unending climax and fulfillment in the person and work of the Lord Jesus is what gives all the others truths their place and worth. So I’m for “getting it right” and that calls for commitment to and study of the biblical witness. But the Bible is not about itself; it’s about God who superintended the writing of it.

It’s a complex business—Bible study I mean—and that means we need wise men and women, gifted by God, to help us. It’s important that we get the non-negotiables right. It was right in the middle of a doctrinal presentation that Paul said, “Bad companions corrupt good morals.” So there’s a fundamental need to get a correct if not exhaustive grasp of the jugular elements of the Story of God. I get that! I see that! But I see this also—our commitment to Jesus-like behavior is part of the calling to which God calls people who will make up his NT elect (Ephesians 5:1-2) who will by their very existence, doctrine and adorning of that doctrine bear witness to God and His eternal purpose for, and His love of the human family.

I mentioned this in a little book of mine called Jesus: Hero of Thy Soul. Mary was barely more than a child when the parents split, the father vanished and the mother died. She was left to raise her brothers and sisters. When she should have been making daisy chains she was washing clothes, when she should have been pushing a swing she was scrubbing floors, when she was making food she should have been served food. She slept too little, ate too little, worried too much and died exhausted and guilt-ridden. Dear God, she was just a child. She was afraid to meet God because she was sure she hadn’t done enough to please him and didn’t know what she’d say to him when the time came to meet him. Can you credit that?

One of her little brothers who sat stroking her trembling hands said to her, “You could show him your hands.”

I don’t know what that boy’s entire theology was or what it became but he was on the right track with some aspects of the heart and mind of the God and Father of the Lord Jesus Christ. I can’t abide a religion that dismisses all that with immediate warnings about “salvation by works.” Bless me, who doesn’t know that salvation is by the holy generosity of God as it was/is expressed in Jesus Christ?

Listen to Mary’s little brother and hear the voice of the Lord Jesus in it and think of Acts 10:38-39

(Holy Father, bless the burdened children. This prayer in your Son’s name.)




Luke 6:39And He also spoke a parable to them: "A blind man cannot guide a blind man, can he? Will they both not fall into a pit?(NASB)
You ever wonder why everyone in a certain denomination believes exactly the same false doctrine? Could it be, a log problem? If all the church leaders and all the church members have logs in their eyes, would that not be the blind leading the blind? A denomination with logs in their eyes have a difficult time understanding the Scriptures. It is like a blind man trying to read the Bible without a Braille translation.

Luke 6:42 Or how can you say to your brother, 'Brother, let me take out the speck that is in your eye,' when you yourself do not see the log that is in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take out the speck that is in your brother's eye. (NASB)

Believing false doctrine could be a log problem.

Acts 4:10-12....by the name of Jesus Christ.......12 And there is salvation in no one else; for there is no other name under heaven that has been given among by which we must be saved."(NASB)

If all the members in your church believe that Jesus is just one of many ways to heaven, do think there just might be, a log problem.

Mark 16:16 He who has believed and has been baptized shall be saved..(NASB)

When every member of your denomination agrees that "and" in Mark 16:16 is not a conjunction, and therefore only belief is required to be saved, your denomination may have, a log problem.

Mark 2:7 "Why does this man speak that way? He is blaspheming; who can forgive sins but God alone?" (NASB)

Micah 7:18 Who is a God like You, who pardons iniquity..(NASB)

Jesus could forgive sins because He is God.

If everyone in your denomination believes that the local priest can forgive sins against God, you denomination may have, a log problem.


How can we know the truth? by Roy Davison


How can we know the truth?

This is a fundamental question in the religious world.

Especially in eastern religions people believe the ultimate source of truth lies within themselves. Such statements are made as: "There is a book of knowledge within every man!" "One gets all truth from the Book of Knowledge Within." "We tap the ancient wisdom and cosmic knowledge within, making it accessible and practical!"

To access this "truth within" people must perform bodily motions, chant mantras and meditate.

According to the Jewish and Christian Scriptures, the truth has been revealed by God in words that have been recorded as sacred Scripture for subsequent generations.

Jeremiah says: "O Lord, I know the way of man is not in himself; It is not in man who walks to direct his own steps" (Jeremiah 10:23).

You cannot find the truth by searching within yourself! Without a knowledge of the Scriptures, much of the truth you know you know is simply not so. "There is a way that seems right to a man, but its end is the way of death" (Proverbs 14:12). Jude wrote: "These speak evil of whatever they do not know; and whatever they know naturally, like brute beasts, in these things they corrupt themselves" (Jude 10).

The truth cannot be found by delving into our own hearts. "The heart is deceitful above all things, and desperately wicked" (Jeremiah 17:9). How can the truth be found in a deceitful and wicked heart?

The nations "do not know the thoughts of the Lord, nor do they understand His counsel" (Micah 4:12). "There is none who understands" (Romans 3:11). "The way of peace they have not known" (Isaiah 59:8). "They do not know, nor do they understand; they walk about in darkness" (Psalm 82:5).

Without revelation from God, man wanders in the dark spiritually. To find his way he needs the light of God's word: "Your word is a lamp to my feet and a light to my path" (Psalm 119:105).

The Scriptures enlighten us.

"And so we have the prophetic word confirmed, which you do well to heed as a light that shines in a dark place, until the day dawns and the morning star rises in your hearts; knowing this first, that no prophecy of Scripture is of any private interpretation, for prophecy never came by the will of man, but holy men of God spoke as they were moved by the Holy Spirit" (2 Peter 1:19-21).

Jesus said to the religious leaders: "Are you not therefore mistaken, because you do not know the Scriptures nor the power of God?" (Mark 12:24).

Paul wrote to Timothy: "Evil men and impostors will grow worse and worse, deceiving and being deceived. But you must continue in the things which you have learned and been assured of, knowing from whom you have learned them, and that from childhood you have known the Holy Scriptures, which are able to make you wise for salvation through faith which is in Christ Jesus. All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work" (2 Timothy 3:13-17).

When Christ came, God revealed the mystery of salvation and commanded that the truth be made known to all nations through the prophetic writings. Paul glorifies God "who is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery kept secret since the world began but now made manifest, and by the prophetic Scriptures made known to all nations, according to the commandment of the everlasting God, for obedience to the faith" (Romans 16:25, 26).

We cannot know God through human wisdom: "For since, in the wisdom of God, the world through wisdom did not know God, it pleased God through the foolishness of the message preached to save those who believe" (1 Corinthians 1:21).

The truth is not found within man. God is the source of truth. He has revealed the mystery and it is made known to all nations through the prophetic Scriptures. "For whatever things were written before were written for our learning, that we through the patience and comfort of the Scriptures might have hope" (Romans 15:4).

Through the Scriptures we learn about Christ who is the way, the truth and the life (John 14:6). At the close of his Gospel, John wrote: "And truly Jesus did many other signs in the presence of His disciples, which are not written in this book; but these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name" (John 20:30, 31). At the beginning of his Gospel, Luke explains that he wrote an orderly account so we might know the certainty of the things in which we have been instructed (Luke 1:3, 4).

Through the Scriptures we know the doctrine of Christ. Paul told Timothy: "These things I write to you, though I hope to come to you shortly; but if I am delayed, I write so that you may know how you ought to conduct yourself in the house of God, which is the church of the living God, the pillar and ground of the truth" (1 Timothy 3:14, 15).

Shortly before his death, Peter wrote: "Beloved, I now write to you this second epistle (in both of which I stir up your pure minds by way of reminder), that you may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us, the apostles of the Lord and Savior" (2 Peter 3:1, 2).

Peter also mentions Paul's writings: "Consider that the longsuffering of our Lord is salvation -- as also our beloved brother Paul, according to the wisdom given to him, has written to you" (2 Peter 3:15).

To know the truth we must want to do the will of God. Jesus said: "My doctrine is not Mine, but His who sent Me. If anyone wills to do His will, he shall know concerning the doctrine, whether it is from God or whether I speak on My own authority" (John 7:16, 17).

To know the truth we must remain in the doctrine of Christ. "Then Jesus said to those Jews who believed Him, 'If you abide in My word, you are My disciples indeed. And you shall know the truth, and the truth shall make you free'" (John 8:31, 32). These words were spoken to people who believed. It is not enough just to believe in Jesus. We can know the truth only if we abide in His word. To really know the truth we must experience it by living according to the truth, by abiding in the doctrine of Christ: "Whoever transgresses and does not abide in the doctrine of Christ does not have God. He who abides in the doctrine of Christ has both the Father and the Son" (2 John 9).

Paul said some would turn away from the truth: "For the time will come when they will not endure sound doctrine, but according to their own desires, because they have itching ears, they will heap up for themselves teachers; and they will turn their ears away from the truth, and be turned aside to fables" (2 Timothy 4:3, 4).

How can we know the truth? The way of man is not in himself. Without revelation from God, man wanders in darkness. The word of God is a light for our path. The Scriptures can make us wise for salvation.

"All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work" (2 Timothy 3:16, 17).

Through prophetic Scriptures, the truth is made known to all nations. Through the Scriptures we learn about Christ who is the way, the truth and the life. Through the Scriptures we know how to conduct ourselves in the house of God. To know the truth we must want to do the will of God and we must abide in the doctrine of Christ.

Like the Bereans, let us search the Scriptures daily to know what is so (Acts 17:11). Let us not be "led away with the error of the wicked" who "twist the Scriptures," but let us "grow in the grace and knowledge of our Lord and Savior Jesus Christ" (2 Peter 3:16-18).

Then we can know the truth.

Roy Davison

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.

Published in The Old Paths Archive

Bible Reading for May 18 and 19 by Gary Rose

World  English  Bible

May 18

Joshua 17, 18

Jos 17:1 This was the lot for the tribe of Manasseh, for he was the firstborn of Joseph. As for Machir the firstborn of Manasseh, the father of Gilead, because he was a man of war, therefore he had Gilead and Bashan.

Jos 17:2 So this was for the rest of the children of Manasseh according to their families: for the children of Abiezer, for the children of Helek, for the children of Asriel, for the children of Shechem, for the children of Hepher, and for the children of Shemida: these were the male children of Manasseh the son of Joseph according to their families.

Jos 17:3 But Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, had no sons, but daughters: and these are the names of his daughters: Mahlah, Noah, Hoglah, Milcah, and Tirzah.

Jos 17:4 They came near before Eleazar the priest, and before Joshua the son of Nun, and before the princes, saying, "Yahweh commanded Moses to give us an inheritance among our brothers." Therefore according to the commandment of Yahweh he gave them an inheritance among the brothers of their father.

Jos 17:5 Ten parts fell to Manasseh, besides the land of Gilead and Bashan, which is beyond the Jordan;

Jos 17:6 because the daughters of Manasseh had an inheritance among his sons. The land of Gilead belonged to the rest of the sons of Manasseh.

Jos 17:7 The border of Manasseh was from Asher to Michmethath, which is before Shechem. The border went along to the right hand, to the inhabitants of En Tappuah.

Jos 17:8 The land of Tappuah belonged to Manasseh; but Tappuah on the border of Manasseh belonged to the children of Ephraim.

Jos 17:9 The border went down to the brook of Kanah, southward of the brook. These cities belonged to Ephraim among the cities of Manasseh. The border of Manasseh was on the north side of the brook, and ended at the sea.

Jos 17:10 Southward it was Ephraim's, and northward it was Manasseh's, and the sea was his border. They reached to Asher on the north, and to Issachar on the east.

Jos 17:11 Manasseh had three heights in Issachar, in Asher Beth Shean and its towns, and Ibleam and its towns, and the inhabitants of Dor and its towns, and the inhabitants of Endor and its towns, and the inhabitants of Taanach and its towns, and the inhabitants of Megiddo and its towns.

Jos 17:12 Yet the children of Manasseh couldn't drive out the inhabitants of those cities; but the Canaanites would dwell in that land.

Jos 17:13 It happened, when the children of Israel had grown strong, that they put the Canaanites to forced labor, and didn't utterly drive them out.

Jos 17:14 The children of Joseph spoke to Joshua, saying, "Why have you given me just one lot and one part for an inheritance, since I am a great people, because Yahweh has blessed me so far?"

Jos 17:15 Joshua said to them, "If you are a great people, go up to the forest, and clear land for yourself there in the land of the Perizzites and of the Rephaim; since the hill country of Ephraim is too narrow for you."

Jos 17:16 The children of Joseph said, "The hill country is not enough for us. All the Canaanites who dwell in the land of the valley have chariots of iron, both those who are in Beth Shean and its towns, and those who are in the valley of Jezreel."

Jos 17:17 Joshua spoke to the house of Joseph, even to Ephraim and to Manasseh, saying, "You are a great people, and have great power. You shall not have one lot only;

Jos 17:18 but the hill country shall be yours. Although it is a forest, you shall cut it down, and it's farthest extent shall be yours; for you shall drive out the Canaanites, though they have chariots of iron, and though they are strong."

Jos 18:1 The whole congregation of the children of Israel assembled themselves together at Shiloh, and set up the Tent of Meeting there. The land was subdued before them.

Jos 18:2 Seven tribes remained among the children of Israel, which had not yet divided their inheritance.

Jos 18:3 Joshua said to the children of Israel, "How long will you neglect to go in to possess the land, which Yahweh, the God of your fathers, has given you?

Jos 18:4 Appoint for yourselves three men from each tribe. I will send them, and they shall arise, walk through the land, and describe it according to their inheritance; and they shall come to me.

Jos 18:5 They shall divide it into seven portions. Judah shall live in his borders on the south, and the house of Joseph shall live in their borders on the north.

Jos 18:6 You shall survey the land into seven parts, and bring the description here to me; and I will cast lots for you here before Yahweh our God.

Jos 18:7 For the Levites have no portion among you; for the priesthood of Yahweh is their inheritance. Gad, Reuben, and the half-tribe of Manasseh have received their inheritance beyond the Jordan eastward, which Moses the servant of Yahweh gave them."

Jos 18:8 The men arose and went. Joshua commanded those who went to survey the land, saying, "Go walk through the land, survey it, and come again to me. I will cast lots for you here before Yahweh in Shiloh."

Jos 18:9 The men went and passed through the land, and surveyed it by cities into seven portions in a book. They came to Joshua to the camp at Shiloh.

Jos 18:10 Joshua cast lots for them in Shiloh before Yahweh. There Joshua divided the land to the children of Israel according to their divisions.

Jos 18:11 The lot of the tribe of the children of Benjamin came up according to their families. The border of their lot went out between the children of Judah and the children of Joseph.

Jos 18:12 Their border on the north quarter was from the Jordan. The border went up to the side of Jericho on the north, and went up through the hill country westward. It ended at the wilderness of Beth Aven.

Jos 18:13 The border passed along from there to Luz, to the side of Luz (the same is Bethel), southward. The border went down to Ataroth Addar, by the mountain that lies on the south of Beth Horon the lower.

Jos 18:14 The border extended, and turned around on the west quarter southward, from the mountain that lies before Beth Horon southward; and ended at Kiriath Baal (the same is Kiriath Jearim), a city of the children of Judah. This was the west quarter.

Jos 18:15 The south quarter was from the farthest part of Kiriath Jearim. The border went out westward, and went out to the spring of the waters of Nephtoah.

Jos 18:16 The border went down to the farthest part of the mountain that lies before the valley of the son of Hinnom, which is in the valley of Rephaim northward. It went down to the valley of Hinnom, to the side of the Jebusite southward, and went down to En Rogel.

Jos 18:17 It extended northward, went out at En Shemesh, and went out to Geliloth, which is over against the ascent of Adummim. It went down to the stone of Bohan the son of Reuben.

Jos 18:18 It passed along to the side over against the Arabah northward, and went down to the Arabah.

Jos 18:19 The border passed along to the side of Beth Hoglah northward; and the border ended at the north bay of the Salt Sea, at the south end of the Jordan. This was the south border.

Jos 18:20 The Jordan was its border on the east quarter. This was the inheritance of the children of Benjamin, by the borders around it, according to their families.

Jos 18:21 Now the cities of the tribe of the children of Benjamin according to their families were Jericho, Beth Hoglah, Emek Keziz,

Jos 18:22 Beth Arabah, Zemaraim, Bethel,

Jos 18:23 Avvim, Parah, Ophrah,

Jos 18:24 Chephar Ammoni, Ophni, and Geba; twelve cities with their villages.

Jos 18:25 Gibeon, Ramah, Beeroth,

Jos 18:26 Mizpeh, Chephirah, Mozah,

Jos 18:27 Rekem, Irpeel, Taralah,

Jos 18:28 Zelah, Eleph, the Jebusite (the same is Jerusalem), Gibeath, and Kiriath; fourteen cities with their villages. This is the inheritance of the children of Benjamin according to their families.

May 19

Joshua 19, 20

Jos 19:1 The second lot came out for Simeon, even for the tribe of the children of Simeon according to their families. Their inheritance was in the midst of the inheritance of the children of Judah.

Jos 19:2 They had for their inheritance Beersheba (or Sheba), Moladah,

Jos 19:3 Hazar Shual, Balah, Ezem,

Jos 19:4 Eltolad, Bethul, Hormah,

Jos 19:5 Ziklag, Beth Marcaboth, Hazar Susah,

Jos 19:6 Beth Lebaoth, and Sharuhen; thirteen cities with their villages;

Jos 19:7 Ain, Rimmon, Ether, and Ashan; four cities with their villages;

Jos 19:8 and all the villages that were around these cities to Baalath Beer, Ramah of the South. This is the inheritance of the tribe of the children of Simeon according to their families.

Jos 19:9 Out of the part of the children of Judah was the inheritance of the children of Simeon; for the portion of the children of Judah was too much for them. Therefore the children of Simeon had inheritance in the midst of their inheritance.

Jos 19:10 The third lot came up for the children of Zebulun according to their families. The border of their inheritance was to Sarid.

Jos 19:11 Their border went up westward, even to Maralah, and reached to Dabbesheth. It reached to the brook that is before Jokneam.

Jos 19:12 It turned from Sarid eastward toward the sunrise to the border of Chisloth Tabor. It went out to Daberath, and went up to Japhia.

Jos 19:13 From there it passed along eastward to Gath Hepher, to Ethkazin; and it went out at Rimmon which stretches to Neah.

Jos 19:14 The border turned around it on the north to Hannathon; and it ended at the valley of Iphtah El;

Jos 19:15 Kattath, Nahalal, Shimron, Idalah, and Bethlehem: twelve cities with their villages.

Jos 19:16 This is the inheritance of the children of Zebulun according to their families, these cities with their villages.

Jos 19:17 The fourth lot came out for Issachar, even for the children of Issachar according to their families.

Jos 19:18 Their border was to Jezreel, Chesulloth, Shunem,

Jos 19:19 Hapharaim, Shion, Anaharath,

Jos 19:20 Rabbith, Kishion, Ebez,

Jos 19:21 Remeth, Engannim, En Haddah, and Beth Pazzez.

Jos 19:22 The border reached to Tabor, Shahazumah, and Beth Shemesh. Their border ended at the Jordan: sixteen cities with their villages.

Jos 19:23 This is the inheritance of the tribe of the children of Issachar according to their families, the cities with their villages.

Jos 19:24 The fifth lot came out for the tribe of the children of Asher according to their families.

Jos 19:25 Their border was Helkath, Hali, Beten, Achshaph,

Jos 19:26 Allammelech, Amad, Mishal. It reached to Carmel westward, and to Shihorlibnath.

Jos 19:27 It turned toward the sunrise to Beth Dagon, and reached to Zebulun, and to the valley of Iphtah El northward to Beth Emek and Neiel. It went out to Cabul on the left hand,

Jos 19:28 and Ebron, Rehob, Hammon, and Kanah, even to great Sidon.

Jos 19:29 The border turned to Ramah, to the fortified city of Tyre; and the border turned to Hosah. It ended at the sea by the region of Achzib;

Jos 19:30 Ummah also, and Aphek, and Rehob: twenty-two cities with their villages.

Jos 19:31 This is the inheritance of the tribe of the children of Asher according to their families, these cities with their villages.

Jos 19:32 The sixth lot came out for the children of Naphtali, even for the children of Naphtali according to their families.

Jos 19:33 Their border was from Heleph, from the oak in Zaanannim, Adaminekeb, and Jabneel, to Lakkum. It ended at the Jordan.

Jos 19:34 The border turned westward to Aznoth Tabor, and went out from there to Hukkok. It reached to Zebulun on the south, and reached to Asher on the west, and to Judah at the Jordan toward the sunrise.

Jos 19:35 The fortified cities were Ziddim, Zer, Hammath, Rakkath, Chinnereth,

Jos 19:36 Adamah, Ramah, Hazor,

Jos 19:37 Kedesh, Edrei, En Hazor,

Jos 19:38 Iron, Migdal El, Horem, Beth Anath, and Beth Shemesh; nineteen cities with their villages.

Jos 19:39 This is the inheritance of the tribe of the children of Naphtali according to their families, the cities with their villages.

Jos 19:40 The seventh lot came out for the tribe of the children of Dan according to their families.

Jos 19:41 The border of their inheritance was Zorah, Eshtaol, Irshemesh,

Jos 19:42 Shaalabbin, Aijalon, Ithlah,

Jos 19:43 Elon, Timnah, Ekron,

Jos 19:44 Eltekeh, Gibbethon, Baalath,

Jos 19:45 Jehud, Bene Berak, Gath Rimmon,

Jos 19:46 Me Jarkon, and Rakkon, with the border over against Joppa.

Jos 19:47 The border of the children of Dan went out beyond them; for the children of Dan went up and fought against Leshem, and took it, and struck it with the edge of the sword, and possessed it, and lived therein, and called Leshem, Dan, after the name of Dan their father.

Jos 19:48 This is the inheritance of the tribe of the children of Dan according to their families, these cities with their villages.

Jos 19:49 So they made an end of distributing the land for inheritance by its borders. The children of Israel gave an inheritance to Joshua the son of Nun in the midst of them.

Jos 19:50 According to the commandment of Yahweh, they gave him the city which he asked, even Timnathserah in the hill country of Ephraim; and he built the city, and lived there.

Jos 19:51 These are the inheritances, which Eleazar the priest, Joshua the son of Nun, and the heads of the fathers' houses of the tribes of the children of Israel, distributed for inheritance by lot in Shiloh before Yahweh, at the door of the Tent of Meeting. So they made an end of dividing the land.

Jos 20:1 Yahweh spoke to Joshua, saying,

Jos 20:2 "Speak to the children of Israel, saying, 'Assign the cities of refuge, of which I spoke to you by Moses,

Jos 20:3 that the manslayer who kills any person accidentally or unintentionally may flee there. They shall be to you for a refuge from the avenger of blood.

Jos 20:4 He shall flee to one of those cities, and shall stand at the entrance of the gate of the city, and declare his cause in the ears of the elders of that city. They shall take him into the city with them, and give him a place, that he may live among them.

Jos 20:5 If the avenger of blood pursue after him, then they shall not deliver up the manslayer into his hand; because he struck his neighbor unintentionally, and didn't hate him before.

Jos 20:6 He shall dwell in that city until he stands before the congregation for judgment, until the death of the high priest that shall be in those days. Then the manslayer shall return, and come to his own city, and to his own house, to the city he fled from.' "

Jos 20:7 They set apart Kedesh in Galilee in the hill country of Naphtali, Shechem in the hill country of Ephraim, and Kiriath Arba (the same is Hebron) in the hill country of Judah.

Jos 20:8 Beyond the Jordan at Jericho eastward, they assigned Bezer in the wilderness in the plain out of the tribe of Reuben, Ramoth in Gilead out of the tribe of Gad, and Golan in Bashan out of the tribe of Manasseh.

Jos 20:9 These were the appointed cities for all the children of Israel, and for the stranger who sojourns among them, that whoever kills any person unintentionally might flee there, and not die by the hand of the avenger of blood, until he stands before the congregation.

May 18, 19

John 2

Joh 2:1 The third day, there was a marriage in Cana of Galilee. Jesus' mother was there.

Joh 2:2 Jesus also was invited, with his disciples, to the marriage.

Joh 2:3 When the wine ran out, Jesus' mother said to him, "They have no wine."

Joh 2:4 Jesus said to her, "Woman, what does that have to do with you and me? My hour has not yet come."

Joh 2:5 His mother said to the servants, "Whatever he says to you, do it."

Joh 2:6 Now there were six water pots of stone set there after the Jews' manner of purifying, containing two or three metretes apiece.

Joh 2:7 Jesus said to them, "Fill the water pots with water." They filled them up to the brim.

Joh 2:8 He said to them, "Now draw some out, and take it to the ruler of the feast." So they took it.

Joh 2:9 When the ruler of the feast tasted the water now become wine, and didn't know where it came from (but the servants who had drawn the water knew), the ruler of the feast called the bridegroom,

Joh 2:10 and said to him, "Everyone serves the good wine first, and when the guests have drunk freely, then that which is worse. You have kept the good wine until now!"

Joh 2:11 This beginning of his signs Jesus did in Cana of Galilee, and revealed his glory; and his disciples believed in him.

Joh 2:12 After this, he went down to Capernaum, he, and his mother, his brothers, and his disciples; and they stayed there a few days.

Joh 2:13 The Passover of the Jews was at hand, and Jesus went up to Jerusalem.

Joh 2:14 He found in the temple those who sold oxen, sheep, and doves, and the changers of money sitting.

Joh 2:15 He made a whip of cords, and threw all out of the temple, both the sheep and the oxen; and he poured out the changers' money, and overthrew their tables.

Joh 2:16 To those who sold the doves, he said, "Take these things out of here! Don't make my Father's house a marketplace!"

Joh 2:17 His disciples remembered that it was written, "Zeal for your house will eat me up."

Joh 2:18 The Jews therefore answered him, "What sign do you show us, seeing that you do these things?"

Joh 2:19 Jesus answered them, "Destroy this temple, and in three days I will raise it up."

Joh 2:20 The Jews therefore said, "Forty-six years was this temple in building, and will you raise it up in three days?"

Joh 2:21 But he spoke of the temple of his body.

Joh 2:22 When therefore he was raised from the dead, his disciples remembered that he said this, and they believed the Scripture, and the word which Jesus had said.

Joh 2:23 Now when he was in Jerusalem at the Passover, during the feast, many believed in his name, observing his signs which he did.

Joh 2:24 But Jesus didn't trust himself to them, because he knew everyone,

Joh 2:25 and because he didn't need for anyone to testify concerning man; for he himself knew what was in man.