6/15/20

"THE GOSPEL OF MATTHEW" To Judge Or Not To Judge (7:1-6) by Mark Copeland

"THE GOSPEL OF MATTHEW"

To Judge Or Not To Judge (7:1-6)

INTRODUCTION

1. A favorite saying of many people is "Judge not, that you be not judged"...
   a. Frequently quoted whenever someone is pointing out the sins or faults of another
   b. The impression is that we should never make moral judgments in 
      what we see in others

2. Is that true?  Is that what Jesus meant when He said this?
   a. Are we never to make moral judgments about the right or wrong in other?
   b. If we see wrong in others, can we never point it out?

3. I am persuaded that Jesus' statement is often misused, that Jesus taught...
   a. There are times when we must judge
   b. There are times when it is appropriate to point out the faults in others

["To Judge Or Not To Judge", that is the question before us. The proper
answer comes from a closer look at Jesus' words in Mt 7:1-6. First note
how His words are frequently misused...]

I. HIS WORDS OFTEN USED TO FORBID "ALL" MANNER OF JUDGMENT

   A. SUCH AS ADVERSE OR UNFAVORABLE CRITICISM...
      1. Like pointing out a fault in someone else
      2. Even if it be truly "constructive" criticism

   B. SUCH AS THE EXERCISE OF CHURCH DISCIPLINE...
      1. Exercising discipline of any sort does require "judging" 
         others as to their moral or spiritual condition
      2. Since such "judgment" is involved, some feel verses 1-2 rule
         out any sort of church discipline

   C. SUCH AS EXPOSING THOSE WHO TEACH ERROR...
      1. Admittedly, it requires making a judgment in order to consider
         whether someone is teaching error
      2. Therefore, some people, in light of verses 1-2, believe we
         cannot speak out against those who teach error

[Is that what Jesus means?  Must we remain silent when we see people
overtaken in a fault, bringing reproach upon the name of Christ, or 
blatantly teaching error?  Let me suggest that...]

II. JESUS DID NOT RULE OUT "ALL" FORMS OF JUDGMENT

   A. NOTE THE "IMMEDIATE" CONTEXT...
      1. Which reveals that in some cases "proper" judgment must be made
      2. Mt 7:6 implies judgment is to be made as to who are "dogs" and
         who are "hogs"
         a. Otherwise, how can we know when not to give that which is 
            holy to "dogs"?
         b. Or how can we know when not to cast our pearls before "swine"?
      3. Mt 7:15-20 implies that we must make judgments in determining
         who is a false teacher ("by their fruits you will know them")
   
   B. CONSIDER THE "REMOTE" CONTEXT...
      1. Which speak of times when judgment must be made!
      2. Elsewhere, Jesus taught people to "judge with righteous
         judgment" - Jn 7:24
      2. Christians have a responsibility to "judge those who are
         inside" the local church - 1Co 5:9-13
      3. We are taught by the apostle of love (John) to "test the 
         spirits" (which requires making judgments) - 1Jn 4:1

[There is no contradiction here, for as we continue with our text, we notice that...]

III. JESUS DEFINED WHAT "KIND" OF JUDGING HE IS CONDEMNING

   A. JUDGING WHEN ONE IS BLIND TO HIS OR HER OWN FAULTS...
      1. Read carefully Mt 7:3-5
      2. Jesus is saying "that is it wrong for anyone to concentrate
         his attention on the speck in his brother's eye, and while
         thus occupied, to ignore the beam in his own eye" (Hendriksen)
      3. Just Paul taught the necessity of proper "introspection" when
         helping others - Ga 6:1

   B. JUDGING WITHOUT MERCY AND LOVE...
      1. "The Lord is here condemning the spirit of censoriousness,
         judging harshly, self-righteously, without mercy, without 
         love, as also the parallel passage (Lk 6:36-37) clearly 
         indicates." (Hendriksen)
      2. James warned against making judgments without mercy - Jm 2:13
         a. If we make judgments without showing mercy, then no mercy
            will be shown when we are judged!
         b. Just as Jesus said in verse 2...
            1) "For with what judgment you judge, you will be judged"
            2) "With the same measure you use, it will be measured back to you"

[The implication is not we should never judge, but when we do judge,
remember that we shall be judged by the same standards we use!  Let 
mercy and love temper our judgments.  Finally...]

IV. JESUS IMPLIES THERE ARE TIMES WHEN WE "MUST" MAKE JUDGMENTS!

   A. IT IS "AFTER" WE HAVE CORRECTED OUR OWN FAULTS...
      1. First, we must remove the "beam" from our own eye - Mt 7:5
      2. When we have done so, we are able to see, discern (judge), and
         be of help to others who are overtaken in their faults
      3. Indeed, "the law of Christ" requires us to! - cf. Ga 6:1-2

   B. AGAIN, WE MUST JUDGE BETWEEN THOSE "WORTHY" AND THOSE WHO ARE
      "HOGS & DOGS"...
      1. Note carefully Jesus' words in Mt 7:6
         a. Some are not worthy of that which "holy"
         b. Some are like "dogs" and "swine"
         -- Determining who is which requires "judgment" upon our part!
      2. With those who are receptive, we are to be long-suffering in
         trying to help them come out of their error - cf. 2Ti 2:24-26
      3. But for those who are not, we are not to waste what is good 
         and holy on them!
         a. Cf. the instructions of Jesus to His disciples - Mt 10:12-15
         b. Cf. the example of Paul and Barnabas at Antioch of Pisidia
            - Ac 13:42-46

CONCLUSION

1. The kind of judging forbidden by Jesus is that which LENSKI calls:

      "self-righteous, hypocritical judging which is false and calls
      down God's judgment on itself."

2. This is the kind of judging that was also condemned by James when he wrote:

   "Do not speak evil of one another, brethren.  He who speaks evil
   of a brother and judges his brother, speaks evil of the law and
   judges the law.  But if you judge the law, you are not a doer of
   the law but a judge."
   
   "There is one Lawgiver, who is able to save and to destroy.  Who
   are you to judge another?" 
                                           (Jm 4:11-12)

3. May God help us to refrain from such judging...
   a. To be more apt to remove the "beams" from our own eyes
   b. To then be more useful in helping others with their problems

But to say we should never judge, is to abuse what Jesus teaches, not
only in this passage but elsewhere as well!

Speaking of judging, are you preparing yourself for the day in which
you will be judged by the Lord?  - cf. Jn 12:48; 2Co 5:10

Executable Outlines, Copyright © Mark A. Copeland, 2016

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Jehovah’s Witnesses and the Worship of Jesus by Eric Lyons, M.Min.

http://apologeticspress.org/APContent.aspx?category=11&article=1481

Jehovah’s Witnesses and the Worship of Jesus

by  Eric Lyons, M.Min.

According to Jehovah’s Witnesses, “Jesus is not God,” and thus should not be worshiped by Christians. The Watchtower, a magazine published twice a month by Jehovah’s Witnesses, has repeatedly made such claims through the years. In their September 15, 2005 issue, for example, they stated quite simply that the Scriptures “show that Jesus is not God Almighty.” The Jehovah’s Witnesses’ official Web site (jw.org), which republishes many items from The Watchtower, briefly answers the question “Do Jehovah’s Witnesses Believe in Jesus?,” concluding, “we do not worship Jesus, as we do not believe that he is Almighty God” (2015). After all, allegedly “in his prehuman existence, Jesus was a created spirit being…. Jesus had a beginning and could never be coequal with God in power or eternity” (“What Does the Bible…?,” 2000, emp. added). The October 15, 2004 issue of The Watchtower concluded a section about Jesus not being the true God with these words: “Jehovah, and no one else, is ‘the true God and life everlasting.’ He alone is worthy to receive exclusive worship from those whom he created.—Revelation 4:11” (p. 31). Since God alone is worthy of worship, and since Jehovah’s Witnesses believe that Jesus is only an angel and not God (see “The Truth About Angels,” 1995), He allegedly should not be worshiped.

God alone is worthy of worship

There is no argument over the fact that God alone is worthy of worship. Jehovah revealed His will to Moses on Mt. Sinai, saying, “You shall have no other gods before Me. You shall not make for yourself a carved image—any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; you shall not bow down to them nor serve them. For I, the Lord your God, am a jealous God” (Exodus 20:3-5). Regarding the Gentiles who were sent to live in Samaria after the Assyrians conquered the Northern Kingdom of Israel, the Bible says:

To this day they continue practicing the former rituals; they do not fear the Lord, nor do they follow their statutes or their ordinances, or the law and commandment which the Lord had commanded the children of Jacob, whom He named Israel, with whom the Lord had made a covenant and charged them, saying: “You shall not fear other gods, nor bow down to them nor serve them nor sacrifice to them; but the Lord, who brought you up from the land of Egypt with great power and an outstretched arm, Him you shall fear, Him you shall worship, and to Him you shall offer sacrifice” (2 Kings 17:34-36, emp. added).

The Bible reveals time and again that God alone is to be worshiped. Luke recorded that King Herod was eaten with worms because, instead of glorifying God Almighty, he allowed the people to glorify him as a god (Acts 12:21-23). Herod’s arrogant spirit stands in direct contrast to the reaction that Paul and Barnabas had when the citizens of Lystra attempted to worship them (Acts 14:8-18). After Paul healed a man who had been crippled from his birth, the people of Lystra shouted: “The gods have come down to us in the likeness of men.” They even called Paul and Barnabas by the names of their gods (Hermes and Zeus), and sought to worship them with sacrifice. Had these two preachers had the same arrogant spirit as Herod, they would have accepted worship, and felt as if they deserved such honor. Instead, these Christian men “tore their clothes and ran in among the multitude, crying out and saying, ‘Men, why are you doing these things? We also are men with the same nature as you’” (Acts 14:15). Paul recognized that it is unlawful for humans to worship other humans, and thus sought to turn the people’s attention toward God, and away from himself.

The Bible also reveals that man must refrain from worshiping angels. When the apostle John fell down to worship before the feet of the angel who had revealed to him the message of Revelation, the angel responded, saying, “See that you do not do that. For I am your fellow servant, and of your brethren the prophets, and of those who keep the words of this book. Worship God” (Revelation 22:9, emp. added; cf. 19:10). Angels, idols, and humans are all unworthy of the reverent worship that is due only to God. As Jesus reminded Satan: “It is written, ‘You shall worship the Lord your God, and Him only you shall serve’” (Matthew 4:10, emp. added).

Jesus Accepted Worship

The dilemma in which Jehovah’s Witnesses find themselves is that they believe Jesus was a good man and prophet, yet unlike good men and good angels who have always rejected worship from humanity, Jesus accepted worship. If worship is to be reserved only for God, and Jesus, the One “who knew no sin” (2 Corinthians 5:21; 1 Peter 2:22), accepted worship, then the logical conclusion is that Jesus believed that He was deity. Numerous times the Bible mentions that Jesus accepted worship from mankind. Matthew 14:33 indicates that those who saw Jesus walk on water “worshiped Him.” John 9:38 reveals that the blind man whom Jesus had healed, later confessed his belief in Jesus as the Son of God and “worshiped him.” After Mary Magdalene and the other women visited the empty tomb of Jesus, and the risen Christ appeared to them, “they came and held Him by the feet and worshiped Him” (Matthew 28:9). When Thomas first witnessed the resurrected Christ, he exclaimed, “My Lord and my God” (John 20:28). Later, when Jesus appeared to the apostles in Galilee, “they worshiped Him” on a mountain (Matthew 28:17). A few days after that, his disciples “worshiped Him” in Bethany (Luke 24:52). Time and time again Jesus accepted the kind of praise from men that is due only to God. He never sought to correct His followers and redirect the worship away from Himself as did the angel in Revelation or the apostle Paul in Acts 14. Nor did God strike Jesus with deadly worms for not redirecting the praise He received from men as He did Herod, who, when being hailed as a god, “did not give praise to God” (Acts 12:23).

Sadly, Jehovah’s Witnesses have attempted to circumvent the obvious references to Jesus accepting worship by changing the word “worship” in their New World Translation to “obeisance” every time the Greek word proskuneo (the most prominent word for worship in the New Testament) is used in reference to Jesus. Over 30 times in the New World Translation (first published by the Jehovah’s Witnesses Watchtower Bible and Tract Society in 1950) proskuneo is correctly translated “worship” when God the Father is the recipient of glory and praise. This Greek word occurs 14 times in the New Testament in reference to Jesus, yet not once do more recent editions of the New World Translationrender it “worship;” instead, every time it is translated “obeisance.” Allegedly, Mary Magdalene, the apostles, the blind man whom Jesus healed, etc., never worshiped Jesus; rather, they only paid “obeisance” to Him.

In 21st-century English, people generally make a distinction between the verbs “worship” and “do obeisance.” Most individuals, especially monotheists, use the word worship in a positive sense when talking about God, whereas “obeisance” is used more often in reference to the general respect given to people held in high regard. The American Heritage Dictionary of the English Language defines “obeisance” as “1. A gesture or movement of the body, such as a curtsy, that expresses deference or homage. 2. An attitude of deference or homage,” whereas the verb “worship” is defined as “1. To honor and love as a deity. 2. To regard with ardent or adoring esteem or devotion” (2000, emp. added). The Watchtower Bible and Tract Society agrees with the distinction often made between these words in modern English: God should be “worshiped,” while Jesus (we are told) should only receive “obeisance” (i.e., the respect and submission one pays to important dignitaries and superiors).

The Greek word proskuneo, which appears in the New Testament 60 times, literally means “to kiss the hand to (towards) one, in token of reverence” (Thayer, 1962, p. 548; see also Mounce, 1993, p. 398). According to Greek scholars Arndt, Gingrich, and Danker, this word was used in ancient times “to designate the custom of prostrating oneself before a person and kissing his feet, the hem of his garment, the ground, etc.; the Persians did this in the presence of their deified king, and the Greeks before a divinity or something holy” (1979, p. 723). Admittedly, the word “obeisance” could be used on occasions to translate proskuneo. The problem is that Jehovah’s Witnesses make an arbitrary distinction between obeisance and worship when it comes to the token of reverence that Jesus in particular was given. They translate proskuneo as “obeisance” every time Jesus is the object, yet never when God the Father is the recipient of honor and praise.

As with other words in the Bible that have multiple meanings, the context can help determine the writer’s intended meaning. Consider the circumstances surrounding some of the occasions when Jesus is mentioned as the object of man’s devotion.

  • In John chapter nine, Jesus miraculously healed a man who was “blind from his birth” (vs. 1). When the man upon whom this miracle was performed appeared before various Jews in the synagogue and called Jesus a prophet (vs. 17), he was instructed to “give glory to God,” not Jesus, because allegedly Jesus “is a sinner” (vs. 24). Later, after the man born blind was cast out of the synagogue, Jesus informed him of His true identity—that He was not just a prophet, but also “the Son of God.” At that moment, the gentleman exclaimed, “Lord, I believe,” and he worshiped Him (vs. 38). Although the Greek word proskuneo was used in ancient times of paying respect or doing obeisance to people, no such translation is warranted in this passage. In the Gospel of John, this word is found 11 times. In every instance, Jehovah’s Witnesses’ New World Translation renders it “worship,” except here in John 9:38 where it is arbitrarily translated “obeisance.”
  • Following a day in which Jesus miraculously fed 5,000 men (not including women and children) with only five loaves of bread and two fish, Matthew recorded how Jesus literally walked on the water in the midst of the Sea of Galilee during a violent storm, saved Peter from drowning, and then walked onto a boat where He was met with those who “worshiped him, saying, ‘Truly You are the Son of God’” (Matthew 14:33). Jesus’ worshipers did not merely pay Him the same respect (or “obeisance”) that one pays a respected ruler, teacher, or master—people incapable of such feats. On the contrary, they recognized that Jesus had overcome the laws of nature, and that His actions warranted praise and adoration—not as a man, but as the “Son of God.” If Jesus was not worthy of such praise, why did He accept it? If Jesus was not to be adored, why did the angel of the Lord not strike Him with the same deadly worms with which he struck Herod (Acts 12:23)?
  • After defeating death and rising from the grave, a sign which declared Him to be “the Son of God with power” (Romans 1:4), Jesus accepted worship (proskuneo) from Mary Magdalene and the other women who went to visit the tomb of Jesus (Matthew 28:8-9), as well as all of the apostles (Matthew 28:17). Jesus was not the only one ever to be resurrected from the dead, but He was the only resurrected individual the Bible mentions as afterwards receiving praise and adoration (i.e., worship) from man. The widow’s son of Zarephath (1 Kings 17:22), the son of a Shunammite (2 Kings 4:32-35), the daughter of Jairus (Mark 8:21-24,35-43), the widow of Nain’s son (Luke 7:11-16), Lazarus (John 11:1-45), Tabitha (Acts 9:36-43), and Eutychus (Acts 20:7-12) all were raised from the dead, but none received proskuneo. The Bible never reveals any resurrected person other than Jesus who ever received and accepted worship. Jesus’ followers recognized that His resurrection was different. It verified His claims of divinity.
  • The disciples worshiped Jesus again at His ascension. After recording that Jesus was “carried up into heaven,” Luke wrote: “[T]hey worshiped Him, and returned to Jerusalem with great joy, and were continually in the Temple praising and blessing God” (Luke 24:52). Notice that the word “worshiped” (proskuneo) is used in this passage along with such words as “praising” and “blessing”—words that carry a religious connotation in connection with God. This fact highlights that the use of proskuneo in this context is not merely obeisance. Also, notice that the disciples offered worship to an “absent” Savior. It would make no sense to pay obeisance to a respected individual that has departed, but makes perfect sense if, rather, the individual is God and worthy of worship. The disciples did not just bow before some earthly ruler; they worshiped their Lord Who had defeated death 40 days earlier, and had just ascended up into heaven before their eyes.

Jesus did not receive proskuneo on these occasions because He was a great teacher, or because He was viewed at these moments simply as an earthly king. Rather, all of these instances of worship were surrounded by miraculous events that were done to prove He was Heaven sent, and that “in Him dwells all the fullness of the Godhead bodily” (Colossians 2:9). There is every reason to believe that on such occasions as these, Jesus’ disciples meant to pay divine, religious honor to Him, not mere civil respect or regard that earthly rulers often receive.

Waffling on the Worship of Jesus

To the church at Philippi the apostle Paul wrote: “Therefore God also has highly exalted Him [Jesus] and given Him the name which is above every name, that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:9-11, emp. added). The reference to the bowing of the knee is an obvious allusion to worship (cf. Isaiah 45:23; Romans 1:4). Such worship, Paul wrote, would not only come from those on Earth, but also from “those in heaven” (Philippians 2:10). This statement harmonizes well with Hebrews 1:6. In a section in which the writer of Hebrews exalted Jesus above the heavenly hosts, he affirmed that even the angels worship Christ. He wrote: “Let all the angels of God worship (proskuneo) Him.” The KJV, ASV, NKJV, NASB, ESV, NIV, RSVand a host of other translations render proskuneo in this verse as “worship.” How does the Jehovah’s Witnesses’ New World Translationrender this passage? Unfortunately, as with all other times in the NWT when Jesus is mentioned as being the object ofproskuneo, the word is translated “do obeisance,” not “worship.” Hebrews 1:6 reads: “Let all God’s angels do obeisance to him” (NWT).

Interestingly, however, the NWT has not always rendered proskuneo in Hebrews 1:6 as “do obeisance.” When Jehovah’s Witnesses’ Watchtower Bible and Tract Society first printed the NWT in 1950, the verse actually rendered proskuneo as “worship” instead of “do obeisance.” Even the revised 1961 edition of the NWT translated proskuneo as “worship.” But, by 1971, Jehovah’s Witnesses had changed Hebrews 1:6 to read: “Let all God’s angels do obeisance to him.”

The fact is, the Watchtower Bible and Tract Society has been very inconsistent in their teachings on whether or not Jesus should be worshiped. In the past few decades Jehovah’s Witnesses’ flagship magazine (November 1964, p. 671) has claimed that “it is unscriptural for worshipers of the living and true God to render worship to the Son of God, Jesus Christ” (as quoted in Rhodes, 2001, p. 26; see also The Watchtower 2004, pp. 30-31). But, “from the beginning it was not so.” Notice what Jehovah’s Witnesses used to teach in The Watchtower (called Zion’s Watch Tower in the early days) regarding whether or not Jesus should be worshiped:

  • “The wise men came at His birth to worship Him. (Matt. 2) The leper worshiped Him. They in the ship worshiped Him, as did also the ruler and woman of Canaan. Yet none were ever rebuked for it…. [T]o worship Christ in any form cannot be wrong” (Allen, 1880, emp. added).
  • “[A]lthough we are nowhere instructed to make petitions to him, it evidently could not be improper to do so; for such a course is nowhere prohibited, and the disciples worshiped him” (Zion’s Watch Tower, 1892, emp. added).
  • “Yes, we believe our Lord Jesus while on earth was really worshiped, and properly so” (Zion’s Watch Tower, 1898).
  • “[W]hosoever should worship Him must also worship and bow down to Jehovah’s Chief One in that capital organization, namely, Christ Jesus…” (The Watchtower, 1945, p. 313).

For more than half a century, Jehovah’s Witnesses taught that it was acceptable to worship Jesus. Now, however, they claim it is unscriptural. Such inconsistency regarding the nature of Christ, which is no small matter, reveals to the honest truth seeker that the Watchtower Bible and Tract Society is an advocate of serious biblical error.

Sadly, Jehovah’s Witnesses not only reject the worship of Jesus because of their belief that He is not deity, they also must deny Him such religious devotion because they teach He actually is an angel. The Watchtower has taught such a notion for several years. The November 1, 1995 issue indicated, “The foremost angel, both in power and authority, is the archangel, Jesus Christ, also called Michael” (“The Truth About Angels”). More recently, an article appeared on the Jehovah’s Witnesses official Web site affirming “the Bible indicates that Michael is another name for Jesus Christ, before and after his life on earth…. [I]t is logical to conclude that Michael is none other than Jesus Christ in his heavenly role” (“Who Is Michael…?,” 2015). Since, according to Revelation 19:10 and 22:8-9, good angels do not accept worship, but rather preach the worship of God, and no other, Jehovah’s Witnesses must reject paying religious praise and devotion to Jesus. But, notice (again) how inconsistent Jehovah’s Witnesses have been. In only the fifth issue ofZion’s Watch Tower magazine (originally edited by Charles Taze Russell, the founderof The Watchtower Bible and Tract Society), regular contributing writer J.H. Paton stated about Jesus: “Hence it is said, ‘let all the angels of God worship him’: (that must include Michael, the chief angel, hence Michael is not the Son of God)…” (1879, p. 4, emp. added). Thus, at one time Jehovah’s Witnesses’ official publication taught that Jesus is not Michael the archangel, and that Heshould be worshiped. In the 21st century, however, Jehovah’s Witnesses teach that Jesus is Michael the archangel, and that He should not be worshiped. Clear contradictory statements like these found throughout the years in The Watchtower should compel current and potential members of this religious group to question their teachings in light ofthe Truth found in God’s Word.

“Worthy is the Lamb”

One additional passage to consider regarding the worship of Jesus is Revelation chapters four and five. In chapter four, the scene in this book of signs (cf. 1:1) is the throne room of God. The “Lord God Almighty” is described as sitting on His throne while “the living creatures give glory and honor and thanks to Him” (4:9). Also, “the twenty-four elders fall down before Him who sits on the throne and worship Him who lives forever and ever, and cast their crowns before the throne, saying: ‘You are worthy, O Lord, to receive glory and honor and power; for You created all things, And by Your will they exist and were created’” (4:10-11). In chapter five, the Lamb that was slain is introduced as standing “in the midst of the throne” (5:6). No one argues the fact that this Lamb is Jesus—the One Whom John the Baptizer twice called “The Lamb of God” (John 1:29,36), and Whom Peter called the “lamb without blemish and without spot” (1 Peter 1:19). Regarding this Lamb, the apostle John recorded the following in Revelation 5:11-14:

Then I looked, and I heard the voice of many angels around the throne, the living creatures, and the elders; and the number of them was ten thousand times ten thousand, and thousands of thousands, saying with a loud voice: “Worthy is the Lamb who was slain to receive power and riches and wisdom, and strength and honor and glory and blessing!” And every creature which is in heaven and on the earth and under the earth and such as are in the sea, and all that are in them, I heard saying: “Blessing and honor and glory and power be to Him who sits on the throne, and to the Lamb, forever and ever!” Then the four living creatures said, “Amen!” And the twenty-four elders fell down and worshiped Him who lives forever and ever (emp. added).

In this chapter, John revealed that both God the Father and Jesus are worthy to receive worship from all of creation. In fact, Jesus is given the same praise and adoration that the Father is given. Just as God is “worthy…to receive glory and honor and power” (4:11), so Jesus is “worthy…to receive power…and honor and glory…” (5:12).  Indeed, “[b]lessing and honor and glory and power be to Him who sits on the throne, and to the Lamb, forever and ever” (5:13, emp. added). Although Jehovah’s Witnesses use Revelation 4:11 as a proof text for worshiping God the Father (see “What Does God…?,” 1996, p. 4), they reject and call unscriptural the worship that Jesus rightly deserves.

Conclusion

Jesus once stated during His earthly ministry, “[A]ll should honor the Son just as they honor the Father. He who does not honor the Son does not honor the Father who sent Him” (John 5:23). Sadly, Jehovah’s Witnesses refuse to honor Jesus in the same way they honor God the Father. While on Earth, Jesus was honored on several occasions. His followers worshiped Him. They even worshiped Him after His ascension into heaven (Luke 24:52). Unlike good men and angels in Bible times who rejected worship, Jesus unhesitatingly received glory, honor, and praise from His creation. Truly, such worship is one of the powerful proofs of the deity of Christ.

References

Allen, L.A. (1880), “A Living Christ,” Zion’s Watch Tower, March,https://archive.org/stream/1880ZionsWatchTower/1880_Watch_Tower_djvu.txt.

American Heritage Dictionary of the English Language (2000), (Boston, MA: Houghton Mifflin), fourth edition.

Arndt, William, F.W. Gingrich, and Frederick W. Danker (1979), A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago, IL: University of Chicago Press), second edition revised.

“Do Jehovah’s Witnesses Believe in Jesus?” (2015), http://www.jw.org/en/jehovahs-witnesses/faq/believe-in-jesus/.

Mounce, William D. (1993),Analytical Greek Lexicon of the New Testament (Grand Rapids, MI: Zondervan).

Paton, J.H. (1879), “The Name of Jesus,”Zion’s Watch Tower, November,https://archive.org/stream/1879ZionsWatchTower/1879_Watch_Tower_djvu.txt.

Rhodes, Ron (2001), The 10 Most Important Things You Can Say to a Jehovah’s Witness (Eugene, OR: Harvest House Publishers).

Thayer, Joseph (1962 reprint), Greek-English Lexicon of the New Testament (Grand Rapids, MI: Zondervan).

“The Truth About Angels” (1995), The Watchtower, November 1.

The Watchtower, 1945, October 15.

The Watchtower, 2004, October 15.

The Watchtower, 2005, September 15.

“What Does God Require of Us?” (1996), Watch Tower Bible and Tract Society of New York.

“What Does the Bible Say About God and Jesus?” (2000), Watch Tower Bible and Tract Society of Pennsylvania.

“Who Is Michael the Archangel?” (2015), http://www.jw.org/en/publications/books/bible-teach/who-is-michael-the-archangel-jesus/.

Zion’s Watch Tower, 1892, May 15, https://archive.org/stream/1898ZionsWatchTower/1898_Watch_Tower_djvu.txt.

Zion’s Watch Tower, 1898, July 15, https://archive.org/stream/1892ZionsWatchTower/1892_Watch_Tower_djvu.txt.

Is There Any Evidence that Christ's Return is Imminent? by Wayne Jackson, M.A.

http://apologeticspress.org/APContent.aspx?category=11&article=1336

Is There Any Evidence that Christ's Return is Imminent?

by  Wayne Jackson, M.A.

Q.

A major advertisement has appeared recently in newspapers around the country. It is titled: “Christ Is Coming ‘Very, Very Soon.’ ” The piece begins: “The evidence for the soon return of Christ is overwhelming.” Several “clues” are then offered whereby one may calculate that Jesus’ return is near. Would you comment on this?

A.

I have the advertisement before me. I will review the so-called “clues” as to the time of Christ’s return.

  1. It is alleged that the nation of Israel was “miraculously reborn on May 14, 1948,” and that this is “God’s time clock” indicating that the end is near. Amazingly, not one passage of scripture is cited to prove this baseless assertion—the reason being, there is none.
     
  2. It is argued that 2 Timothy 3:1ff.,which describes a “plummeting morality,” reveals that Jesus’ return is imminent. First, there is not a word in this context about the Lord’s second coming. Second, the verb in verse 5, “turn away,” is, in the original language, a present, middle, imperative form. The imperative mood reveals that it is a command to Timothy. The middle voice suggests that Timothy is to personally turn himself away from the evil persons thus described. The present tense “be turning away,” reveals that Paul’s young companion was living in the time of this corruption, the “last days” (vs. 1), at that very moment. The expression does not focus, therefore, on an age 2,000 years in the future.
     
  3. It is contended that the “signs” of Matthew 24:6-8 (e.g., famines, wars, and earthquakes) indicate that Jesus is coming “very, very soon.” But the “signs” of Matthew 24:6ff. had to do with the fall of Jerusalem in A.D. 70, not this modern era. Christ plainly taught that “this generation” (vs. 34)—i.e., the generation contemporary with Him (Arndt, 1967, p. 153)—would witness these signs. There is historical evidence aplenty to document the presence of such events in the forty-year interval between the time of Christ’s death and the fall of Jerusalem. There were conflicts in the administrations of Caligula, Claudius, and Nero (Josephus, Antiquities, 20.1.6). Josephus penned a work designated, The Wars of the Jews. The title itself is a commentary on these tumultuous times. It is well known that famines were frequent during these four decades (cf. Acts 11:28). Suetonius, a Roman historian, described the administration of Claudius as characterized by “continual scarcity” (Claud., c.18). As for earthquakes, they were devastating during this era. They are recorded by historians Josephus (Wars, 4.4), Tacitus (Annales xii.58; xiv.27; xv.22), and Seneca (Epistle 91). It is thus futile to apply the predictions of Matthew 24 to this current period of history (see Jackson, 1998). Is it not strange that Christ, Who gave these signs, did not know when the “end” would be (Matthew 24:36), but modern “prophets” can read them and provide us with the precise schedule?
     
  4. It is suggested that Daniel 12:4 prophesies an increase in travel and education at the end of time, and that such is clearly characteristic of our age. This passage is quite ambiguous, and various views are entertained by good scholars—e.g., that “run to and fro” really means to “read thoroughly,” and thus encourages a careful study of this inspired book (Rose and Fuller, 1981, 6:392). At any rate, there is nothing in the passage that can identify a particular age. The fact is, transportation and knowledge have accelerated in every period of human history, and will continue to do so until the end of time. That is the nature of human genius. It is useless to cite Daniel 12:4 as a clue to the end of Earth’s history.
     
  5. The advertisement under review alleges that the current explosion of “cults and the occult” is detailed in biblical literature; we therefore can know that the end is near on this basis. Two passages are cited as proof-texts—Matthew 24:24 and 1 Timothy 4:1. Again, though, Matthew 24:24—a prediction of false Christs, prophets, etc.—has to do with that period prior to Jerusalem’s demise (cf. 34). Josephus recorded that the administration of Felix, a Roman procurator in Judea (A.D. 52-60), was known for its “impostors (Antiquities 20.8.5). Justin Martyr, an early Christian apologist, said that Simon Magnus went to Rome, where he deceived many with his magic and was honored as deity. He cited an inscription that bore these words: “To Simon the holy God” (Apology, I.26).

    The reference in 1 Timothy 4:1ff. is a general allusion to the apostasy that would defect from the apostolic faith throughout the Christian age. The expression “latter times” likely is equivalent to “latter days” (cf. 2 Timothy 3:1), i.e., the final dispensation of time, the Christian era. Though Paul intended to warn regarding the future, he nonetheless saw the apostasy as already in operation (cf. White, 1956, 4:120). In fact, this point is made quite clear in 2 Thessalonians 2:7 where the “mystery of lawlessness” is “already at work.” This context contains no clue as to the end of time.
     
  6. It is asserted that the Bible predicts the rise of a “new world order” involving a “centralization of world financial and political power” in the end times, and that these conditions are current. Daniel 7 and Revelation 13 are cited vaguely as proofs. The truth is, both of these contexts have to do with developments out of the ancient Roman empire (see Jackson, 1995, pp. 48-71). They do not refer to America!
     
  7. Finally, it is claimed that just as angels announced Christ’s first coming (Luke 1:26), even so, angels recently have visited a number of folks, reporting that the end is near. This testimony is about as reliable as those who declare that they have been abducted by space aliens. There is no evidence whatever that angels are appearing to, or communicating with, people today.

There is no biblical information regarding the time of the Lord’s return. The end will occur unexpectedly (Matthew 24:36ff.).

REFERENCES

Arndt, W.F., and F.W. Gingrich (1967), A Greek-English Lexicon of the New Testament (Chicago, IL: University of Chicago).

Jackson, Wayne (1995), Select Studies in the Book of Revelation (Stockton, CA: Courier Publications).

Jackson, Wayne (1998), At His Coming, ed. David Lipe (Henderson, TN: Freed-Hardeman University), in press.

Rose, H.J., and J.M. Fuller (1981), The Bible Commentary, ed. F.C. Cook (Grand Rapids, MI: Baker).

White, N.J.D. (1956), The Expositor’s Greek Testament, ed. W. Robertson Nicoll (Grand Rapids, MI: Eerdmans).

Is the Pope “Infallible”? by Moisés Pinedo

http://apologeticspress.org/APContent.aspx?category=11&article=2594

Is the Pope “Infallible”?

by  Moisés Pinedo

One of the most treasured doctrines of the Roman papacy is that of infallibility. This dogma was issued by Pope Pius IX and was approved and defined by the Vatican I Council in 1870. The conciliar document declares that

when the Roman Pontiff speaks EX CATHEDRA...he possesses, by the divine assistance promised to him in blessed Peter, that infallibility which the divine Redeemer willed his Church to enjoy in defining doctrine concerning faith or morals. Therefore, such definitions of the Roman Pontiff are of themselves, and not by the consent of the Church, irreformable (“First Dogmatic...,” 1870, 4.9).

In other words, papal infallibility means that the pope makes, or should make, no mistakes in matters concerning the doctrine of the Catholic Church. The Council even went so far as to state that “should anyone, which God forbid, have the temerity to reject this definition [of papal infallibility—MP] of ours: let him be anathema [condemned—MP]” (“First Dogmatic...,” 1870, 4.9).

For more than a century, this dogma has plagued many Catholics who have worked feverishly to try to harmonize the nature of the “infallible” dogma with the declarations, teachings, and revelations of the popes who lived before and after its establishment. After all, it is claimed that the Catholic Church does not create new dogmas; rather, it proposes eternal truths already contained in the “deposit of faith” (see “Roman Catholic...,” 1892, 8:772; Dixon, 1852, p. 197). Therefore, it could be said that, before the 19th century, every pope has been subject to “infallibility” without knowing it.

History militates against papal infallibility. For example, Pope Honorius I (A.D. 625-638) was deemed a “heretic” for many years after his death for espousing the doctrine of monotheletism (the doctrine that acknowledged two distinct natures within Christ, but only one divine will). He was censured by the Third Council of Constantinople in 680 (see “Honorius I,” 2001). Another pope, Eugenius IV (1431-1447), condemned Joan of Arc, considering her to be a participant of witchcraft, though Benedict XV canonized her as a “saint” in 1920 (see “Joan...,” 2001). Other popes, such as Paul III, Paul IV, Sixtus IV, Pius IX, et al., authorized, promoted, incited, and reinforced the “Holy” Inquisition for which the late Pope John Paul II had to apologize worldwide.

John Paul II himself (1978-2005) gave a fatal blow to the doctrine of infallibility. In opposition to the declarations of other popes and to Catholic doctrine itself, this pope declared:

  • The Spirit of Christ uses churches and ecclesial communities other than the Catholic Church as means of salvation (1979, 4.32).
  • People outside the Catholic Church and the Gospel can attain salvation by the grace of Christ (1990, 1.10).
  • People can be saved by living a good moral life, without knowing anything about Christ and the Catholic Church (1993, 3).
  • There is sanctification outside the Catholic Church (1995, 1.12).
  • The martyrs of any religious community can find the extraordinary grace of the Holy Spirit (1995, 3.84).

Furthermore, concerning the erroneous concept of organic evolution, on October 22, 1996, Pope John Paul II declared that “new knowledge has led to the recognition of the theory of evolution as more than a hypothesis” (see John Paul II, 1996). But if evolution is to be considered more than merely a hypothesis, Adam disappears! Ultimately, then, how can it be, as Catholics allege, that humanity carries the sin of the first man? Should they not say, instead, that humanity carries the “sin” of the last primate from which we “descended” (as if primates could sin!)?

Due to this obvious failure to satisfy the demands of infallibility, Catholicism has to explain, reformulate, and justify the dogma. Innumerable “clarifications” have been offered to calm Catholics and other religious people who question its veracity. Concerning the possibility that the pope could fall into heresy, Cardinal Cajetan, one of the most outspoken supporters of papal infallibility, maintained that “this only applies to the pope as a private individual, for then he is as fallible as any other person” (quoted in Fernhout, 1994, p. 106).

In a Web site devoted to Catholic apologetics, the following is said about the pope:

And if he is a heretic, at least he is not going to declare his heresies as part of the doctrine of the profession, that is, things which we are required to believe and observe. It was never permitted by the Holy Spirit (see Toth, et al., n.d).

Other apologists even have gone so far as to declare that

it is true that certain popes have contradicted other popes, in their private opinions or concerning disciplinary dogmas; but there was never a Pope who would officially contradict what a previous Pope officially taught about faith and moral matters. The same could be said about ecumenical councils, which also teach with infallibility. There was not an ecumenical council that would contradict the teaching of a previous ecumenical council concerning faith and morals (Keating, n.d., emp. added).

Now Catholicism proposes that, in reality, the pope can make mistakes in religious matters, but he never will do it officially. [This is very convenient, since Catholicism itself defines what is “official.”] In the same way, we are told that the councils invoked by the popes teach with infallibility and never contradict each other. But are these statements true? We are going to let the two last official councils of the Catholic Church answer this question.

In its Dogmatic Constitution on the Catholic Faith, Vatican I Council expressed the following:

The abandonment and rejection of the Christian religion, and the denial of God and his Christ, has plunged the minds of many into the abyss of pantheism, materialism and atheism, and the consequence is that they strive to destroy rational nature itself, to deny any criterion of what is right and just.... And so we, following in the footsteps of our predecessors, in accordance with our supreme apostolic office, have never left off teaching and defending Catholic truth and condemning erroneous doctrines (1870, 7,10, emp. added).

While Vatican I condemned erroneous doctrines such as the denial of Christ, Vatican II declares:

The Church regards with esteem also the Moslems. They adore the one God, living and subsisting in Himself; merciful and all-powerful, the Creator of heaven and earth.... Though they do not acknowledge Jesus as God, they revere Him as a prophet (“Declaration Nostra Aetate...,” 1965, 3, emp. added).

But Muslims’ refusal to acknowledge Jesus as God is a denial of God and His Christ, and thus the heresy condemned by Vatican I.

In its canonic sentence on written revelation, Vatican I states:

If anyone does not receive as sacred and canonical the complete books of Sacred Scripture with all their parts, as the holy Council of Trent listed them, or denies that they were divinely inspired: let him be anathema [condemned—MP] (“Canons,” 1870, 2.4, emp. added).

However, Vatican II, in speaking about Hinduism, Buddhism, and other religions that discard much of canonical Scripture, declared that these religions

try to counter the restlessness of the human heart, each in its own manner, by proposing “ways,” comprising teachings, rules of life, and sacred rites. The Catholic Church rejects nothing that is true and holy in these religions. She regards with sincere reverence those ways of conduct and of life, those precepts and teachings which, though differing in many aspects from the ones she holds and sets forth, nonetheless often reflect a ray of that Truth which enlightens all men (“Declaration Nostra Aetate...,” 1965, 2, emp. added).

On the permanence of the Petrine primacy of the Roman pontiffs, Vatican I, in its Pastor Aeternus, declares:

Therefore, if anyone says that it is not by the institution of Christ the Lord himself (that is to say, by divine law) that blessed Peter should have perpetual successors in the primacy over the whole Church; or that the Roman Pontiff is not the successor of blessed Peter in this primacy: let him be anathema (“First Dogmatic...,” 1870, 2.5, parenthetical item in orig., emp. added).

However, Vatican II claims:

The Church recognizes that in many ways she is linked with those who, being baptized, are honored with the name of Christian, though they do not profess the faith in its entirety or do not preserve unity of communion with the successor of Peter [that is to say, they do not accept the papal hierarchy—MP]. For there are many who honor Sacred Scripture, taking it as a norm of belief and a pattern of life, and who show a sincere zeal. They lovingly believe in God the Father Almighty and in Christ, the Son of God and Saviour. They are consecrated by baptism, in which they are united with Christ (“Dogmatic Constitution...,” 1964, 2.15, emp. added).

Now Vatican II has “united to Christ” the same people who, for refusing Petrine hierarchy, were condemned as anathema by Vatican I. Truth be told, the Vatican II Council, invoked by John XXIII, cannot coexist with Vatican I Council, invoked by Pius IX (the father of the dogma of infallibility). These two councils stand as permanent historical evidence of papal fallibility.

Upon analyzing the allegedly infallible history of the popes, we can arrive only at the same conclusion to which Adrian VI (another supposedly infallible pope) arrived in the 16th century: “The pope may err even in what belongs to the faith” (McClintock and Strong, 1867-1880, 1:83).

Certainly, the doctrine of papal infallibility has caused, and continues to cause, many people to accept false doctrines such as original sin, the assumption of Mary, the canonization of saints, the “factuality” of evolution, and even papal “infallibility” itself—doctrines that are completely lacking biblical foundation. Christians must understand that there is only one infallible truth—the Word of God (John 17:17). It is this truth from which we need to obtain the salvation of our souls. It will keep us away from error and apostasy. In the end, when our Savior returns in the clouds to reward and punish in a universal Judgment, it will not be the words of men’s fallible councils, but the Word of God, that will be open; then the Lord will give the “canonical” sentence.

REFERENCES

“Canons” (1870), First Vatican Council [On-line], URL: http://www.ewtn.com/library/COUNCILS/V1.HTM#5.

“Declaration Nostra Aetate on the Relation of the Church to Non-Christian Religions” (1965), Second Vatican Council [On-line], URL: http://www.vatican.va/archive/hist_councils/ii_ vatican_council/documents/vat-ii_decl_19651028 _nostra-aetate_en.html.

Dixon, Joseph (1852), A General Introduction to the Sacred Scriptures (Baltimore: John Murphy).

“Dogmatic Constitution on the Catholic Faith” (1870), First Vatican Council [On-line], URL: http://www.ewtn.com/library/COUNCILS/V1.HTM#4.

“Dogmatic Constitution on the Church” (1964), Second Vatican Council [On-line], URL: http://www.vatican.va/archive/hist_councils/ ii_vatican_council/documents/vatii_const_19641121_ lumen-gentium_en.html.

Fernhout Rein (1994), Canonical Texts: Bearers of Absolute Authority (Atlanta, GA: Editions Rodopi).

“First Dogmatic Constitution on the Church of Christ” (1870), First Vatican Council [On-line], URL: http://www.ewtn.com/library/COUNCILS/V1.HTM#6.

“Honorius I” (2001), Encarta Encyclopedia 2002 (Redmond, WA: Microsoft Corporation).

John Paul II (1979), “Catechesi Tradendae,” [On-line], URL: http://www.vatican.va/holy_father/ john_paul_ii/apost_exhortations/documents/hf_jp-ii_exh_16101979_ catechesi-tradendae_en.html.

John Paul II (1990), “Redemptoris Missio,” [On-line], URL: http://www.vatican.va/ holy_father/john_paul_ii/encyclicals/documents/hf_jp-ii_enc_07121990_ redemptoris-missio_en.html.

John Paul II (1993), “Veritatis Splendor,” [On-line], URL: http://www.vatican.va/holy_father/ john_paul_ii/encyclicals/documents/hf_jp-ii_enc_06081993_veritatis- splendor_en.html.

John Paul II (1995), “Ut Unum Sint,” [On-line], URL: http://www.vatican.va/holy_father/ john_paul_ii/encyclicals/documents/hf_jp-ii_enc_25051995_ ut-unum-sint_en.html.

John Paul II (1996), “Truth Cannot Contradict Truth,” [On-line], URL: http://www.newadvent.org/library/docs_jp02tc.htm.

“Joan of Arc, Saint” (2001), Encarta Encyclopedia 2002 (Redmond, WA: Microsoft Corporation).

Keating, Karl (no date), Catholicism and Fundamentalism: The Attack on “Romanism” by “Bible Christians” [On-line], URL: http://apologetica.org/infalibilidad-keating.htm.

McClintock, John and James Strong (1867-1880), Cyclopedia of Biblical, Theological, and Ecclesiastical Literature (Grand Rapids, MI: Baker), 1968-1970 reprint.

“Roman Catholic Church” (1892), Chambers’ Encyclopædia (London: J.B. Lippincott).

Toth, T. A. Hillaire, and A.L. Rascón (no date), “Reflections about the Church’s Infallibility” [“Reflexiones en Torno a la Infalibilidad de la Iglesia”], [On-line], URL: http://apologetica.org/infalibilidad.htm.

The Lord: Present or Absent? by Jim McGuiggan


http://theabidingword.com/logos/index.html

The Lord: Present or Absent?

  1. Thoughtful [truly thoughtful] people are not nor do they need to be thoughtful in the same areas. They have different interests, life-settings, giftedness and so forth. (To oversimplify, these are the product of ‘nature and nurture’—or lack of it—and they lead persons to reflect in and about some areas and not others.)
  2. Many people share similar life-situations but they differ in depth, intensity so some are ‘interested’ in music and others are ‘obsessed’ or ‘taken’ with it.
  3. A person can be “present with” and “absent from” us in the same experience though not in precisely the same way in that experience.
  4. The physical note you sent that I read was you making yourself present. The medium you used to make yourself “present” isn’t making itself “present”. It made no choices, has no mind.
  5. You made yourself “present” using this medium. There was a “meeting of minds”—your mind met mine. You chose to send your mind into mine. Your questions, proposals, doubts, convictions and other realities entered my ‘world’ of questions, proposals, convictions and such and dialogue begins.
  6. “Mind” is notoriously difficult to define because there are so many aspects, facets of a human. Our “mind” is not the totality of us—it is an aspect of us, it is not our physical body though in this phase of human living it cannot be severed from our physical make-up. It’s an entire person that “thinks”. “Thought” does not “think”. We think. “Speaking” does not speak—we speak. “Writing” does not write—we write. Imagine this:
    “Did you get a note from Herman?”
    “No, but I got a note from his mind.”
  7. In you sending me a note we didn’t make contact in any of the five physical senses ways so in that sense of “present” you are “absent.”
  8. Nevertheless, your thoughts, tone, emotional depth, attitude are currently with me. Since none of this is possible without you as an entire person in that sense you are really present with me.
  9. If someone should say: “The person is not really present with you,” they would be using “really” within the “five senses” limits. In saying that they would be saying, “The only way someone can be ‘really’ with another is if they are physically/spatially there.” That makes sense only if we confine the word ‘really’ to physical/spatial reality.
  10. Our words and thoughts are not the totality of us but they are us functioning as a total person. If that were not true then we (persons) never do anything. It would not be you that loves or weeps, or builds a house, or teaches a class. It wouldn’t be me writing this.
  11. The note did not come from X. So it isn’t who contacted me—it was you; you and not another person. The note did not write itself so I am not in touch with a self-created note. Nor did it come into being by chance so I am not in touch with a mindless and therefore purposeless note. An actual, particular person made her or himself ‘present’ in and to me.
  12. So it is with the ‘absent’ Lord. We “proclaim the Lord’s death until He comes.” He is returning so in that sense He is ‘absent’—He is not physically/spatially ‘present’ at this time. But in many ways He speaks to us and in particular and centrally He speaks to us via the Holy Scriptures. But it is HE who speaks to us. They are “Holy Scriptures” (Romans 1:2; 2 Timothy 3:15) because the Holy Spirit speaks to us in and through them. As it is you who speaks to me via your letter so it is that it is God who speaks to us through His Holy Writings.
    Your letter doesn’t speak, the Holy Bible doesn’t speak—you speak and God speaks in and through the media you choose.
    (Of course we commonly identify the letter or the book as the writer. That only drives home the truth that the person makes him or herself present in what they write. “Of course ‘she’ said it. Look! It’s written right here in her book.” She said it. Or even more pointedly, in a dispute, “You said it; look, it’s right here on page 29!”
  13. I need to end this! I’m particularly interested in God making Himself “present” in Holy Scripture. He doesn’t need to do “space travel” to make Himself “present.” He wills to be “present,” wherever, and He’s there. Those with eyes to see and ears to hear know He makes His presence felt in sunshine & rain and fruitful seasons (Matthew 5 & Acts 14). But it’s His presence. The sun/rain is not God but He makes Himself present in our world and lives by those media.
  14. Take issue with whatever you think you need to in this piece, presuming you think it worth your time and energy. But if you think God makes His heart and mind present in and to you via the Holy Bible do allow yourself the joy of knowing HE, He Himself, is making Himself present with you. “He is not far from each one of us.” (Acts 17)

PERSEVERANCE OF THE SAINTS by steve finnell


http://steve-finnell.blogspot.com/2017/03/perseverance-of-saints-by-steve-finnell.html

PERSEVERANCE OF THE SAINTS by steve finnell


When is it ok to disagree with a teaching of your church? It is permissible to disagree with church doctrine if it is contrary to the doctrine of God? 

Church Doctrine: Christians never die in disobedience, because they are once saved always saved.

God's Word: Ananias and Sapphira were Christians who lied to God and were struck dead by God. They died in disobedience. They were not once saved always saved. (Act 5:1-11)

Acts 5:11 So great fear came upon all the church and upon all who heard these things.

If all Christians in the church are once saved always saved, then why were they fearful? If it is possible to lie to God and be struck dead and then go to heaven, would not many in the church have gladly taken that deal?

The doctrine of perseverance of the saints, aka "once saved always saved" was invented by ignorant and confused men and is perpetuated by professional deceivers.

Teaching Our Children And Grandchildren by B. Johnson

http://www.oldpaths.com/Archive/Johnson/Edna/Elizabeth/1939/teachingchildren.html


Teaching Our Children And Grandchildren

Many have asked the question: Should grandparents as well as parents teach the children in the home? Let us listen to the Lord as He describes His will for these matters.

There is no doubt whether parents were to teach their children even under the Old Law. "And these words, which I command thee this day, shall be in thine heart: And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes" (Deut 6:6-8).

In the Psalms, the Lord used King David to give counsel for teaching future generations. "Give ear, O my people, to my law: incline your ears to the words of my mouth. I will open my mouth in a parable: I will utter dark sayings of old: Which we have heard and known, and our fathers have told us. We will not hide them from their children, shewing to the generation to come the praises of the LORD, and his strength, and his wonderful works that he hath done. For he established a testimony in Jacob, and appointed a law in Israel, which he commanded our fathers, that they should make them known to their children: That the generation to come might know them, even the children which should be born; who should arise and declare them to their children: That they might set their hope in God, and not forget the works of God, but keep his commandments: And might not be as their fathers, a stubborn and rebellious generation; a generation that set not their heart aright, and whose spirit was not stedfast with God" (Ps 78:1-8).

Every aspect of the Law was to be taught to the children and grandchildren. "Thou shalt not eat it (blood or any unclean thing-BJ); that it may go well with thee, and with thy children after thee, when thou shalt do that which is right in the sight of the LORD. Only thy holy things which thou hast, and thy vows, thou shalt take, and go unto the place which the LORD shall choose: And thou shalt offer thy burnt offerings, the flesh and the blood, upon the altar of the LORD thy God: and the blood of thy sacrifices shall be poured out upon the altar of the LORD thy God, and thou shalt eat the flesh. Observe and hear all these words which I command thee, that it may go well with thee, and with thy children after thee for ever, when thou doest that which is good and right in the sight of the LORD thy God" (Deut 12:25-28).

The Israelites were to constantly affirm the things they had seen and heard so that their children and grandchildren would have true witnesses to God's work. "Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life: but teach them thy sons, and thy sons' sons" (Deut 4:9).

Continuing the tradition of teaching children and grandchildren, we see that Timothy was the product of a faithful mother and grandmother. If they were justified in teaching Timothy, and if his faith came from them, then who could question their authorization to teach him? If Lois and Eunice could instill their faith in Timothy, who would question grandparents today following the scripturally approved example? Was there anyone superior to Timothy among Paul's fellow workers? We need more men like Timothy, but we also need more grandmothers and mothers who have faith and will teach the children.

"Paul, an apostle of Jesus Christ by the will of God, according to the promise of life which is in Christ Jesus, To Timothy, my dearly beloved son: Grace, mercy, and peace, from God the Father and Christ Jesus our Lord. I thank God, whom I serve from my forefathers with a pure conscience, that without ceasing I have remembrance of thee in my prayers night and day; Greatly desiring to see thee, being mindful of thy tears, that I may be filled with joy; When I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice; and I am persuaded, in thee also" (2 Tim 1:1-5).

A good man leaveth an inheritance to his children's children: and the wealth of the sinner is laid up for the just (Pro 13:22).

Beth Johnson

 

Published in The Old Paths Archive
(http://www.oldpaths.com)

Bible Reading for June 15 and 16 by Gary Rose


June 15

1 Samuel 23, 24

1Sa 23:1 They told David, saying, Behold, the Philistines are fighting against Keilah, and are robbing the threshing floors.

1Sa 23:2 Therefore David inquired of Yahweh, saying, Shall I go and strike these Philistines? Yahweh said to David, Go, and strike the Philistines, and save Keilah.

1Sa 23:3 David's men said to him, Behold, we are afraid here in Judah: how much more then if we go to Keilah against the armies of the Philistines?

1Sa 23:4 Then David inquired of Yahweh yet again. Yahweh answered him, and said, Arise, go down to Keilah; for I will deliver the Philistines into your hand.

1Sa 23:5 David and his men went to Keilah, and fought with the Philistines, and brought away their livestock, and killed them with a great slaughter. So David saved the inhabitants of Keilah.

1Sa 23:6 It happened, when Abiathar the son of Ahimelech fled to David to Keilah, that he came down with an ephod in his hand.

1Sa 23:7 It was told Saul that David was come to Keilah. Saul said, God has delivered him into my hand; for he is shut in, by entering into a town that has gates and bars.

1Sa 23:8 Saul summoned all the people to war, to go down to Keilah, to besiege David and his men.

1Sa 23:9 David knew that Saul was devising mischief against him; and he said to Abiathar the priest, Bring here the ephod.

1Sa 23:10 Then said David, O Yahweh, the God of Israel, your servant has surely heard that Saul seeks to come to Keilah, to destroy the city for my sake.

1Sa 23:11 Will the men of Keilah deliver me up into his hand? will Saul come down, as your servant has heard? Yahweh, the God of Israel, I beg you, tell your servant. Yahweh said, He will come down.

1Sa 23:12 Then said David, Will the men of Keilah deliver up to me and my men into the hand of Saul? Yahweh said, They will deliver you up.

1Sa 23:13 Then David and his men, who were about six hundred, arose and departed out of Keilah, and went wherever they could go. It was told Saul that David was escaped from Keilah; and he gave up going there.

1Sa 23:14 David abode in the wilderness in the strongholds, and remained in the hill country in the wilderness of Ziph. Saul sought him every day, but God didn't deliver him into his hand.

1Sa 23:15 David saw that Saul had come out to seek his life: and David was in the wilderness of Ziph in the wood.

1Sa 23:16 Jonathan, Saul's son, arose, and went to David into the wood, and strengthened his hand in God.

1Sa 23:17 He said to him, Don't be afraid; for the hand of Saul my father shall not find you; and you shall be king over Israel, and I shall be next to you; and that also Saul my father knows.

1Sa 23:18 They two made a covenant before Yahweh: and David abode in the wood, and Jonathan went to his house.

1Sa 23:19 Then came up the Ziphites to Saul to Gibeah, saying, Doesn't David hide himself with us in the strongholds in the wood, in the hill of Hachilah, which is on the south of the desert?

1Sa 23:20 Now therefore, O king, come down, according to all the desire of your soul to come down; and our part shall be to deliver him up into the king's hand.

1Sa 23:21 Saul said, You are blessed by Yahweh; for you have had compassion on me.

1Sa 23:22 Please go make yet more sure, and know and see his place where his haunt is, and who has seen him there; for it is told me that he deals very subtly.

1Sa 23:23 See therefore, and take knowledge of all the lurking places where he hides himself, and come again to me with certainty, and I will go with you: and it shall happen, if he is in the land, that I will search him out among all the thousands of Judah.

1Sa 23:24 They arose, and went to Ziph before Saul: but David and his men were in the wilderness of Maon, in the Arabah on the south of the desert.

1Sa 23:25 Saul and his men went to seek him. When David was told, he went down to the rock, and stayed in the wilderness of Maon. When Saul heard that, he pursued after David in the wilderness of Maon.

1Sa 23:26 Saul went on this side of the mountain, and David and his men on that side of the mountain: and David made haste to get away for fear of Saul; for Saul and his men surrounded David and his men to take them.

1Sa 23:27 But a messenger came to Saul, saying, "Hurry and come; for the Philistines have made a raid on the land!"

1Sa 23:28 So Saul returned from pursuing after David, and went against the Philistines: therefore they called that place Sela Hammahlekoth.

1Sa 23:29 David went up from there, and lived in the strongholds of En Gedi.


1Sa 24:1 It happened, when Saul was returned from following the Philistines, that it was told him, saying, Behold, David is in the wilderness of En Gedi.

1Sa 24:2 Then Saul took three thousand chosen men out of all Israel, and went to seek David and his men on the rocks of the wild goats.

1Sa 24:3 He came to the sheep pens by the way, where there was a cave; and Saul went in to relieve himself. Now David and his men were abiding in the innermost parts of the cave.

1Sa 24:4 The men of David said to him, Behold, the day of which Yahweh said to you, Behold, I will deliver your enemy into your hand, and you shall do to him as it shall seem good to you. Then David arose, and cut off the skirt of Saul's robe secretly.

1Sa 24:5 It happened afterward, that David's heart struck him, because he had cut off Saul's skirt.

1Sa 24:6 He said to his men, Yahweh forbid that I should do this thing to my lord, Yahweh's anointed, to put forth my hand against him, seeing he is Yahweh's anointed.

1Sa 24:7 So David checked his men with these words, and didn't allow them to rise against Saul. Saul rose up out of the cave, and went on his way.

1Sa 24:8 David also arose afterward, and went out of the cave, and cried after Saul, saying, My lord the king. When Saul looked behind him, David bowed with his face to the earth, and did obeisance.

1Sa 24:9 David said to Saul, Why do you listen to men's words, saying, Behold, David seeks your hurt?

1Sa 24:10 Behold, this day your eyes have seen how that Yahweh had delivered you today into my hand in the cave: and some urged me to kill you; but I spared you; and I said, I will not put forth my hand against my lord; for he is Yahweh's anointed.

1Sa 24:11 Moreover, my father, behold, yes, see the skirt of your robe in my hand; for in that I cut off the skirt of your robe, and didn't kill you, know and see that there is neither evil nor disobedience in my hand, and I have not sinned against you, though you hunt for my life to take it.

1Sa 24:12 May Yahweh judge between me and you, and may Yahweh avenge me of you; but my hand shall not be on you.

1Sa 24:13 As the proverb of the ancients says, Out of the wicked comes forth wickedness; but my hand shall not be on you.

1Sa 24:14 Against whom has the king of Israel come out? Whom do you pursue? A dead dog? A flea?

1Sa 24:15 May Yahweh therefore be judge, and give sentence between me and you, and see, and plead my cause, and deliver me out of your hand.

1Sa 24:16 It came to pass, when David had made an end of speaking these words to Saul, that Saul said, Is this your voice, my son David? Saul lifted up his voice, and wept.

1Sa 24:17 He said to David, You are more righteous than I; for you have done good to me, whereas I have done evil to you.

1Sa 24:18 You have declared this day how you have dealt well with me, because when Yahweh had delivered me up into your hand, you didn't kill me.

1Sa 24:19 For if a man finds his enemy, will he let him go away unharmed? Therefore may Yahweh reward you good for that which you have done to me this day.

1Sa 24:20 Now, behold, I know that you shall surely be king, and that the kingdom of Israel shall be established in your hand.

1Sa 24:21 Swear now therefore to me by Yahweh, that you will not cut off my seed after me, and that you will not destroy my name out of my father's house.

1Sa 24:22 David swore to Saul. Saul went home; but David and his men got them up to the stronghold.


June 16

1 Samuel 25, 26

1Sa 25:1 Samuel died; and all Israel gathered themselves together, and lamented him, and buried him in his house at Ramah. David arose, and went down to the wilderness of Paran.

1Sa 25:2 There was a man in Maon, whose possessions were in Carmel; and the man was very great, and he had three thousand sheep, and a thousand goats: and he was shearing his sheep in Carmel.

1Sa 25:3 Now the name of the man was Nabal; and the name of his wife Abigail; and the woman was of good understanding, and of a beautiful face: but the man was churlish and evil in his doings; and he was of the house of Caleb.

1Sa 25:4 David heard in the wilderness that Nabal was shearing his sheep.

1Sa 25:5 David sent ten young men, and David said to the young men, Go up to Carmel, and go to Nabal, and greet him in my name:

1Sa 25:6 and thus you shell tell him who lives in prosperity, Peace be to you, and peace be to your house, and peace be to all that you have.

1Sa 25:7 Now I have heard that you have shearers: your shepherds have now been with us, and we did them no hurt, neither was there anything missing to them, all the while they were in Carmel.

1Sa 25:8 Ask your young men, and they will tell you: therefore let the young men find favor in your eyes; for we come in a good day. Please give whatever comes to your hand, to your servants, and to your son David.

1Sa 25:9 When David's young men came, they spoke to Nabal according to all those words in the name of David, and ceased.

1Sa 25:10 Nabal answered David's servants, and said, Who is David? and who is the son of Jesse? there are many servants who break away from their masters these days.

1Sa 25:11 Shall I then take my bread, and my water, and my meat that I have killed for my shearers, and give it to men who I don't know where they come from?

1Sa 25:12 So David's young men turned on their way, and went back, and came and told him according to all these words.

1Sa 25:13 David said to his men, Every man put on his sword! Every man put on his sword; and David also put on his sword: and there went up after David about four hundred men; and two hundred abode by the baggage.

1Sa 25:14 But one of the young men told Abigail, Nabal's wife, saying, Behold, David sent messengers out of the wilderness to Greet our master; and he railed at them.

1Sa 25:15 But the men were very good to us, and we were not hurt, neither missed we anything, as long as we went with them, when we were in the fields:

1Sa 25:16 they were a wall to us both by night and by day, all the while we were with them keeping the sheep.

1Sa 25:17 Now therefore know and consider what you will do; for evil is determined against our master, and against all his house: for he is such a worthless fellow that one can't speak to him.

1Sa 25:18 Then Abigail made haste, and took two hundred loaves, and two bottles of wine, and five sheep ready dressed, and five measures of parched grain, and one hundred clusters of raisins, and two hundred cakes of figs, and laid them on donkeys.

1Sa 25:19 She said to her young men, Go on before me; behold, I come after you. But she didn't tell her husband, Nabal.

1Sa 25:20 It was so, as she rode on her donkey, and came down by the covert of the mountain, that behold, David and his men came down toward her; and she met them.

1Sa 25:21 Now David had said, Surely in vain have I kept all that this fellow has in the wilderness, so that nothing was missed of all that pertained to him: and he has returned me evil for good.

1Sa 25:22 God do so to the enemies of David, and more also, if I leave of all that belongs to him by the morning light so much as one who urinates on a wall.

1Sa 25:23 When Abigail saw David, she hurried, and alighted from her donkey, and fell before David on her face, and bowed herself to the ground.

1Sa 25:24 She fell at his feet, and said, On me, my lord, on me be the iniquity; and please let your handmaid speak in your ears. Hear the words of your handmaid.

1Sa 25:25 Please don't let my lord regard this worthless fellow, even Nabal; for as his name is, so is he; Nabal is his name, and folly is with him: but I your handmaid didn't see the young men of my lord, whom you sent.

1Sa 25:26 Now therefore, my lord, as Yahweh lives, and as your soul lives, seeing Yahweh has withheld you from blood guiltiness, and from avenging yourself with your own hand, now therefore let your enemies, and those who seek evil to my lord, be as Nabal.

1Sa 25:27 Now this present which your servant has brought to my lord, let it be given to the young men who follow my lord.

1Sa 25:28 Please forgive the trespass of your handmaid: for Yahweh will certainly make my lord a sure house, because my lord fights the battles of Yahweh; and evil shall not be found in you all your days.

1Sa 25:29 Though men be risen up to pursue you, and to seek your soul, yet the soul of my lord shall be bound in the bundle of life with Yahweh your God; and the souls of your enemies, them shall he sling out, as from the hollow of a sling.

1Sa 25:30 It shall come to pass, when Yahweh shall have done to my lord according to all the good that he has spoken concerning you, and shall have appointed you prince over Israel,

1Sa 25:31 that this shall be no grief to you, nor offense of heart to my lord, either that you have shed blood without cause, or that my lord has avenged himself. When Yahweh shall have dealt well with my lord, then remember your handmaid.

1Sa 25:32 David said to Abigail, Blessed be Yahweh, the God of Israel, who sent you this day to meet me:

1Sa 25:33 and blessed be your discretion, and blessed be you, that have kept me this day from blood guiltiness, and from avenging myself with my own hand.

1Sa 25:34 For in very deed, as Yahweh, the God of Israel, lives, who has withheld me from hurting you, except you had hurried and come to meet me, surely there wouldn't have been left to Nabal by the morning light so much as one who urinates on a wall.

1Sa 25:35 So David received of her hand that which she had brought him: and he said to her, Go up in peace to your house; behold, I have listened to your voice, and have accepted your person.

1Sa 25:36 Abigail came to Nabal; and behold, he held a feast in his house, like the feast of a king; and Nabal's heart was merry within him, for he was very drunken: therefore she told him nothing, less or more, until the morning light.

1Sa 25:37 It happened in the morning, when the wine was gone out of Nabal, that his wife told him these things, and his heart died within him, and he became as a stone.

1Sa 25:38 It happened about ten days after, that Yahweh struck Nabal, so that he died.

1Sa 25:39 When David heard that Nabal was dead, he said, Blessed be Yahweh, who has pleaded the cause of my reproach from the hand of Nabal, and has kept back his servant from evil: and the evildoing of Nabal has Yahweh returned on his own head. David sent and spoke concerning Abigail, to take her to him as wife.

1Sa 25:40 When the servants of David were come to Abigail to Carmel, they spoke to her, saying, David has sent us to you, to take you to him as wife.

1Sa 25:41 She arose, and bowed herself with her face to the earth, and said, Behold, your handmaid is a servant to wash the feet of the servants of my lord.

1Sa 25:42 Abigail hurried, and arose, and rode on a donkey, with five ladies of hers who followed her; and she went after the messengers of David, and became his wife.

1Sa 25:43 David also took Ahinoam of Jezreel; and they became both of them his wives.

1Sa 25:44 Now Saul had given Michal his daughter, David's wife, to Palti the son of Laish, who was of Gallim.


1Sa 26:1 The Ziphites came to Saul to Gibeah, saying, Doesn't David hide himself in the hill of Hachilah, which is before the desert?

1Sa 26:2 Then Saul arose, and went down to the wilderness of Ziph, having three thousand chosen men of Israel with him, to seek David in the wilderness of Ziph.

1Sa 26:3 Saul encamped in the hill of Hachilah, which is before the desert, by the way. But David abode in the wilderness, and he saw that Saul came after him into the wilderness.

1Sa 26:4 David therefore sent out spies, and understood that Saul was come of a certainty.

1Sa 26:5 David arose, and came to the place where Saul had encamped; and David saw the place where Saul lay, and Abner the son of Ner, the captain of his army: and Saul lay within the place of the wagons, and the people were encamped around him.

1Sa 26:6 Then answered David and said to Ahimelech the Hittite, and to Abishai the son of Zeruiah, brother to Joab, saying, Who will go down with me to Saul to the camp? Abishai said, I will go down with you.

1Sa 26:7 So David and Abishai came to the people by night: and, behold, Saul lay sleeping within the place of the wagons, with his spear stuck in the ground at his head; and Abner and the people lay around him.

1Sa 26:8 Then said Abishai to David, God has delivered up your enemy into your hand this day: now therefore please let me strike him with the spear to the earth at one stroke, and I will not strike him the second time.

1Sa 26:9 David said to Abishai, Don't destroy him; for who can put forth his hand against Yahweh's anointed, and be guiltless?

1Sa 26:10 David said, As Yahweh lives, Yahweh will strike him; or his day shall come to die; or he shall go down into battle and perish.

1Sa 26:11 Yahweh forbid that I should put forth my hand against Yahweh's anointed: but now please take the spear that is at his head, and the jar of water, and let us go.

1Sa 26:12 So David took the spear and the jar of water from Saul's head; and they got them away: and no man saw it, nor knew it, neither did any awake; for they were all asleep, because a deep sleep from Yahweh was fallen on them.

1Sa 26:13 Then David went over to the other side, and stood on the top of the mountain afar off; a great space being between them;

1Sa 26:14 and David cried to the people, and to Abner the son of Ner, saying, Don't you answer, Abner? Then Abner answered, Who are you who cries to the king?

1Sa 26:15 David said to Abner, Aren't you a valiant man? and who is like you in Israel? why then have you not kept watch over your lord, the king? for there came one of the people in to destroy the king your lord.

1Sa 26:16 This thing isn't good that you have done. As Yahweh lives, you are worthy to die, because you have not kept watch over your lord, Yahweh's anointed. Now see where the king's spear is, and the jar of water that was at his head.

1Sa 26:17 Saul knew David's voice, and said, Is this your voice, my son David? David said, It is my voice, my lord, O king.

1Sa 26:18 He said, Why does my lord pursue after his servant? for what have I done? or what evil is in my hand?

1Sa 26:19 Now therefore, please let my lord the king hear the words of his servant. If it is so Yahweh that has stirred you up against me, let him accept an offering: but if it be the children of men, cursed be they before Yahweh: for they have driven me out this day that I shouldn't cling to Yahweh's inheritance, saying, Go, serve other gods.

1Sa 26:20 Now therefore, don't let my blood fall to the earth away from the presence of Yahweh: for the king of Israel is come out to seek a flea, as when one does hunt a partridge in the mountains.

1Sa 26:21 Then said Saul, I have sinned: return, my son David; for I will no more do you harm, because my life was precious in your eyes this day: behold, I have played the fool, and have erred exceedingly.

1Sa 26:22 David answered, Behold the spear, O king! let then one of the young men come over and get it.

1Sa 26:23 Yahweh will render to every man his righteousness and his faithfulness; because Yahweh delivered you into my hand today, and I wouldn't put forth my hand against Yahweh's anointed.

1Sa 26:24 Behold, as your life was much set by this day in my eyes, so let my life be much set by in the eyes of Yahweh, and let him deliver me out of all oppression.

1Sa 26:25 Then Saul said to David, You are blessed, my son David: you shall both do mightily, and shall surely prevail. So David went his way, and Saul returned to his place.


Jun. 15, 16

John 16

Joh 16:1 "These things have I spoken to you, so that you wouldn't be caused to stumble.

Joh 16:2 They will put you out of the synagogues. Yes, the time comes that whoever kills you will think that he offers service to God.

Joh 16:3 They will do these things because they have not known the Father, nor me.

Joh 16:4 But I have told you these things, so that when the time comes, you may remember that I told you about them. I didn't tell you these things from the beginning, because I was with you.

Joh 16:5 But now I am going to him who sent me, and none of you asks me, 'Where are you going?'

Joh 16:6 But because I have told you these things, sorrow has filled your heart.

Joh 16:7 Nevertheless I tell you the truth: It is to your advantage that I go away, for if I don't go away, the Counselor won't come to you. But if I go, I will send him to you.

Joh 16:8 When he has come, he will convict the world about sin, about righteousness, and about judgment;

Joh 16:9 about sin, because they don't believe in me;

Joh 16:10 about righteousness, because I am going to my Father, and you won't see me any more;

Joh 16:11 about judgment, because the prince of this world has been judged.

Joh 16:12 "I have yet many things to tell you, but you can't bear them now.

Joh 16:13 However when he, the Spirit of truth, has come, he will guide you into all truth, for he will not speak from himself; but whatever he hears, he will speak. He will declare to you things that are coming.

Joh 16:14 He will glorify me, for he will take from what is mine, and will declare it to you.

Joh 16:15 All things whatever the Father has are mine; therefore I said that he takes of mine, and will declare it to you.

Joh 16:16 A little while, and you will not see me. Again a little while, and you will see me."

Joh 16:17 Some of his disciples therefore said to one another, "What is this that he says to us, 'A little while, and you won't see me, and again a little while, and you will see me;' and, 'Because I go to the Father?' "

Joh 16:18 They said therefore, "What is this that he says, 'A little while?' We don't know what he is saying."

Joh 16:19 Therefore Jesus perceived that they wanted to ask him, and he said to them, "Do you inquire among yourselves concerning this, that I said, 'A little while, and you won't see me, and again a little while, and you will see me?'

Joh 16:20 Most certainly I tell you, that you will weep and lament, but the world will rejoice. You will be sorrowful, but your sorrow will be turned into joy.

Joh 16:21 A woman, when she gives birth, has sorrow, because her time has come. But when she has delivered the child, she doesn't remember the anguish any more, for the joy that a human being is born into the world.

Joh 16:22 Therefore you now have sorrow, but I will see you again, and your heart will rejoice, and no one will take your joy away from you.

Joh 16:23 "In that day you will ask me no questions. Most certainly I tell you, whatever you may ask of the Father in my name, he will give it to you.

Joh 16:24 Until now, you have asked nothing in my name. Ask, and you will receive, that your joy may be made full.

Joh 16:25 I have spoken these things to you in figures of speech. But the time is coming when I will no more speak to you in figures of speech, but will tell you plainly about the Father.

Joh 16:26 In that day you will ask in my name; and I don't say to you, that I will pray to the Father for you,

Joh 16:27 for the Father himself loves you, because you have loved me, and have believed that I came forth from God.

Joh 16:28 I came out from the Father, and have come into the world. Again, I leave the world, and go to the Father."

Joh 16:29 His disciples said to him, "Behold, now you speak plainly, and speak no figures of speech.

Joh 16:30 Now we know that you know all things, and don't need for anyone to question you. By this we believe that you came forth from God."

Joh 16:31 Jesus answered them, "Do you now believe?

Joh 16:32 Behold, the time is coming, yes, and has now come, that you will be scattered, everyone to his own place, and you will leave me alone. Yet I am not alone, because the Father is with me.

Joh 16:33 I have told you these things, that in me you may have peace. In the world you have oppression; but cheer up! I have overcome the world."