6/19/20

"THE GOSPEL OF MATTHEW" The Golden Rule (7:12) by Mark Copeland


"THE GOSPEL OF MATTHEW"

The Golden Rule (7:12)
INTRODUCTION 1. Have you ever found yourself in a situation... a. Faced with the need to make a decision on the spur of the moment? b. Wondering what is the right way to act? c. Unable to recall whether the Bible specifically addresses the moral dilemma in which you find yourself? 2. In His sermon on the mount, Jesus provided a helpful tool in such a situation... a. A quick and easy way to know what to do b. Something that is easy to remember 3. It is found in Mt 7:12, and is commonly called "The Golden Rule"... "Therefore, whatever you want men to do to you, do also to them, for this is the Law and the Prophets." (Mt 7:12) [But what is "The Golden Rule"? Was Jesus teaching anything new or original by what He stated? Well, in a way it was something new...] I. THE "GOLDEN" RULE VS. THE "SILVER" RULES A. MANY HAVE TAUGHT THAT WHICH IS SIMILAR... 1. The HINDU religion taught: This is the sum of duty: do naught to others which if done to thee would cause thee pain. - The Mahabharata 2. The BUDDHIST religion taught: Hurt not others with that which pains yourself. - Udana-Varga 3. The JEWISH traditions taught: What is hateful to you, do not to your fellow men. That is the entire Law; all the rest is commentary. - The Talmud 4. The MUSLIM religion taught: No one of you is a believer until he desires for his brother that which he desires for himself. - Hadith 5. The BAHA'I faith teaches: He should not wish for others that which he doth not wish for himself, nor promise that which he doth not fulfil. - The Book of Certitude 6. Some other sources: a. Do not that to thy neighbor that thou wouldst not suffer from him. - Pittacus of Lesbos (650-570 BC) b. What you do not want others to do to you, do not do to others. - Confucius (551-479 BC) c. Do not do unto others what angers you if done to you by others. - Isocrates (436-338 BC) d. "Tzu-kung asked, `Is there a single word which can be a guide to conduct throughout one's life?' The Master said, `It is perhaps the word "shu". Do not impose on others what you yourself do not desire.'" - Analects, 15.24 e. Treat your inferiors as you would be treated by your betters. - Seneca (4 BC-AD 65) B. JESUS' "RULE" WAS SLIGHTLY DIFFERENT... 1. Jesus requires you to do something favorably to others, while the others only prohibit you from doing something unfavorably to others! a. Jesus: Do unto others what you want them to do to you b. Others: Don't do to others what you don't want done to you 2. Note the difference... a. With the others, all that is required is that you don't harm other people b. With Jesus, what is required is that you show kindness to others 3. Jesus' rule is truly the "Golden" rule a. The others are "Silver" rules b. Of value, yes, but not as much as "gold" 4. The only ones that come close to teaching exactly what Jesus taught was: a. That found in Hadith, the traditions of Islam; but then, much of Islam is based upon what Jesus taught 600 years before Mohammed b. That stated by Seneca, who lived about the same time as Christ (I wonder if he had been influenced by the teachings of Christ?) [So what Jesus taught was something new compared to what many teachers had taught prior. But in another sense it was nothing new; rather, in a simple and easy to remember statement, Jesus gives us...] II. A GUIDELINE FOR RIGHTEOUS CONDUCT TOWARDS OTHERS A. ONE IN HARMONY WITH THE LAW AND THE PROPHETS... 1. As we have seen earlier in the sermon (cf. Mt 5:20-48) a. Jesus taught a standard of righteousness that contrasted with that of the scribes and Pharisees b. But it was in harmony with what the Law actually revealed 2. This one "rule" summarizes what the Law and the Prophets were all about 3. Just as the commandment "Love your neighbor as yourself" summed up the Law according to Paul - Ro 13:8-10 B. A SORT OF "POCKET KNIFE" OR "CARPENTER'S RULE"... 1. That is, something that is always ready to be used 2. For example, even in an emergency, when there is no time to consult a friend, teacher, or book for advice, "the golden rule" can be guide for proper conduct 3. Treat others as you would be treated, and it is unlikely you will ever do the wrong thing III. SOME EXAMPLES OF HOW TO APPLY THIS "RULE" A. IN TEACHING THE LOST... 1. Imagine what it must be like to be told you are wrong, or in sin 2. Wouldn't you want to be told in a loving and patient spirit? 3. As you would have others try to persuade you to change religiously, so treat those you seek to convert - cf. 2Ti 2:24-26; Ep 4:15 B. IN CORRECTING ONE ANOTHER... 1. No one likes to have their mistakes, errors, etc., pointed out 2. When necessary, wouldn't we prefer to be approached with a meek and patient spirit? 3. As you would have others offer you constructive criticism, so give it to them - cf. Ga 6:1-2 C. IN TREATING OUR FAMILY, NEIGHBORS, ENEMIES... 1. Everyone likes to have loving families, good neighbors, and no enemies 2. Applying the golden rule will not only transform ourselves, but may also transform those around us! a. Sibling rivalry would cease b. Neighborly squabbles would be non-existent c. Enemies would become friends 3. Don't limit the application of the Golden Rule to religious matters! CONCLUSION 1. "The Golden Rule would reconcile capital and labor, all political contention and uproar, all selfishness and greed." Joseph Parker (1830-1902) a. Such would be the impact on our society if more followed Jesus' words b. But let's start close to home, and let the Golden Rule transform our own lives and those closest to us! 2. "We have committed the Golden Rule to memory; let us now commit it to life." Edwin Markham (1852-1940) a. This reflects what is true with most people; they know the rule, but don't live by it b. If Jesus is truly our Lord, then His "golden rule" will govern our life!


Executable Outlines, Copyright © Mark A. Copeland, 2016

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Jesus’ Hermeneutical Principles by Dave Miller, Ph.D.


http://apologeticspress.org/APContent.aspx?category=11&article=2307

Jesus’ Hermeneutical Principles

by  Dave Miller, Ph.D.

We live in a pluralistic society where differing, even conflicting, viewpoints are seen as equally valid. This attitude has become very prevalent in our culture since the 60s. Television and radio talk shows continually stress that no absolutes exist. Many consider truth to be subjective and relative. They insist that there are very few, if any, definites—very little black and white, but a lot of gray. The matter is further muddled by the fact that on any religious or moral question, there are knowledgeable, sincere authorities on both sides of the issue. The general American mindset is that since truth is so elusive, no one should judge anyone else. No one should be so arrogant or dogmatic as to insist that a certain viewpoint is the only correct viewpoint. Truth to one person is not truth to another.

But without even examining God’s Word, we ought to be able to see that such thinking is self-contradictory and unacceptable. Why? Because those who espouse it insist that they are correct. They are dogmatic in their insistence that “no one should be dogmatic.” They hold as absolute and certain truth the fact that there are no absolute truths. Therefore, they have to deny their viewpoint in order to hold it!

Especially in religion, people tend to take the foolish position that truth is elusive and unattainable. Only in the task of interpreting the Bible do people take the position that truth is relative, always changing, and something of which we can never be sure. We reason in religion in a way that differs from the way we reason in every other facet of our lives.

For example, when we visit the doctor, we communicate to him our symptoms and expect him to understand us. We expect him to gather all the relevant evidence (the verbal information we give as well as the signs our bodies manifest) and then properly interpret that evidence to draw the right conclusions concerning our ailment and proper treatment. He then writes down a prescription that we take to the pharmacist and, once again, we expect the pharmacist to interpret properly the doctor’s instructions. We take the prescription home and read the label, fully expecting to understand the directions. The fact that doctors and pharmacists may sometimes make mistakes by drawing unwarranted conclusions from the evidence they gather about our physical condition does not change the fact that if they gather sufficient evidence and reason properly about the information, they can arrive at truth regarding our medical condition.

Everyday we interpret thousands of messages accurately. We read the newspaper, fully expecting to understand what we are reading. We read novels with the same expectation. We watch the news on television, we go to the mailbox and get our mail and browse through it, fully expecting to interpret properly the messages being conveyed to us. The fact that misunderstanding sometimes occurs, does not negate the fact that more information can be examined in order to draw the right conclusions and arrive at correct interpretations.

We go through this process constantly—every waking hour of the day, day in and day out, year after year. We give ourselves credit for having the ability to operate sensibly and communicate with one another intelligibly. Yet we turn right around and imply that the God of heaven, the One Who created our minds and our thinking capacity, the One Who is infinitely wiser and more capable than humans, is incapable of making His will known to humanity in a clear and understandable fashion! When we come to the Bible, we do a sudden about-face and insist that we can’t be sure what God’s will is, we must not be dogmatic on doctrine, and we must allow for differing opinions on what is spiritually right and wrong!

Did God author the Bible through inspired men with the purpose of making known His will for us? Did God have the Bible written in such a way that we can grasp the meanings that He intended to convey? The Bible declares, “yes.” God has given man written revelation with the understanding that it can be comprehended correctly. This means that for every teaching, for every passage, for every verse, for every word in the Bible, there is a meaning that God intended to convey. That’s what Peter meant when he wrote: “No prophecy of Scripture is of any private interpretation” (2 Peter 1:20). He meant that men did not decide what information to include in inspired material—God did. God has given every responsible human being the task of ascertaining that one correct interpretation. There is only one correct interpretation to any given passage—the right one: God’s view!

Let us return to the New Testament and Jesus Christ Himself. Let us examine the very approach that Jesus took in interpreting Scripture. Let us discover Jesus’ attitude toward truth and revelation. Let us consider how He employed Scripture to face the assaults of those who would deter Him from conformity to the will of God. Then let us “go and do likewise.” Jesus’ own approach to interpretation may be viewed in terms of His attitude toward Scripture and His actual use of Scripture.

Jesus’ Attitude Toward Scripture

Concerning His attitude toward Scripture, several elements emerge from His life on Earth.

1. Jesus clearly considered Scripture to be divinely inspired through human instrumentality. He attributed David’s words in Psalm 110:1 to the Holy Spirit (Mark 12:36). He treated Daniel’s prophecy in Daniel 9:27 as an inspired prediction that most certainly would come true (Matthew 24:15). On the very day He visited the synagogue in Nazareth and read aloud from Isaiah 61, He declared the passage fulfilled in their hearing (Luke 4:21). He maintained that Scripture’s affirmation that Elijah was to precede the Messiah’s appearance (Malachi 4:5) was exactly what transpired (Mark 9:11-13).

At His arrest, He asked Peter two questions, the second of which further confirmed His belief in the inspiration of Scripture: “How then could the Scriptures be fulfilled, that it must happen thus?” (Matthew 26:54). He attributed His selection of Judas to the inevitable fulfillment of Psalm 41:9 (John 13:18). Indeed, He was so sure of the inspiration of the Old Testament that even at His death, He quoted Psalm 22:1 (Matthew 27:46). Clearly, Jesus recognized Scripture as originating in the mind of God, thus imparting a controlling unity to the whole of Scripture. To Jesus, the Old Testament from beginning to end is inspired of God.

Jesus consistently approved the idea that Scripture has been preserved from error and is the Word of God in all of its parts. Not only did He receive the predictive elements of Old Testament Scripture, but also He acknowledged the credibility of the didactic and historical portions as well. Daniel’s historicity (Mark 13:14), Jonah’s fish experience (Matthew 12:40), the divine creation of Adam and Eve (Matthew 19:4), the reality of Noah and the Flood (Luke 17:26-27), Lot and the destruction of Sodom as well as the fate of Lot’s wife (Luke 17:29,32), the widow, famine, and drought of Elijah’s day (Luke 4:25-26), and the leprous Syrian commander, Naaman (Luke 4:27)—all attest to His conviction that Scripture is inspired fully “in all of its parts.” The credibility of the inspired writers was unquestioned and their literary productions contained no mistakes.

For Jesus, Old Testament inspiration extended to the verbal expression of the thoughts of the sacred writers. Jesus clearly embraced this understanding of the matter. He based His powerful, penetrating defense of the reality of the resurrection of the dead upon the tense of the grammar of Exodus 3:6. If God was the God of Abraham, Isaac, and Jacob at the very moment He was speaking to Moses, though the three had already died, then they must still exist beyond the grave (Matthew 22:32). [NOTE: The claim that Jesus made an argument based upon the “tense” of Old Testament language needs clarification. Actually, Hebrew has no past, present, or future tenses. Rather, action is regarded as being either completed or incomplete, and so verbs occur in the Hebrew Perfect or Imperfect. No verb occurs in God’s statement in Exodus 3:6. Consequently, tense is implied rather than expressed. In this case, the Hebrew grammar would allow any tense of the verb “to be.” Of course, Jesus clarified the ambiguity inherent in the passage by affirming what God had in mind. Matthew preserves Jesus’ use of the Greek present tense: “Ego eimi.”] The argument depends on God having worded His statement to convey contemporaneity.

When Jesus challenged the Pharisees to clarify the identity of the Messiah, He focused upon David’s use of the single term “Lord” in Psalm 110:1—“If David then calls Him ‘Lord,’ how is He his son?” (Matthew 22:45). His whole point depends upon verbal inspiration. On yet another occasion, Jesus was on the verge of being stoned by angry Jews because He identified Himself with deity. His defense was based upon a single word from Psalm 82:6—“gods” (John 10:34-35). His whole point depends upon verbal inspiration.

Jesus’ allusion to the “jot and tittle” constituted a tacit declaration of belief in verbal inspiration (Matthew 5:18). Not only the thought of Scripture, but also the words themselves and the letters that formed those words, were viewed as inspired. The same may be said of Jesus’ quotation of Genesis 2:24 in His discourse on divorce. Notice the wording: “Have you not read that He who made them at the beginning ‘made them male and female,’ and said...” (Matthew 19:4-5). The verse to which Jesus alludes occurs immediately after a statement made by Adam. No indication is given in the text that the words are a direct quote of God. In fact, the words seem to be more authorial, narratorial comment by Moses, the author of the Pentateuch. Yet Jesus attributed the words to God. In other words, God was the author. The Genesis passage is not a record of what God said; it is what God said.

2. On the basis of this divine origin, Jesus also clearly demonstrated His attitude that Scripture is authoritative and that men are obligated to follow its precepts. When He described Abraham’s chat with the rich man in Hades, He quoted Abraham’s remark, “They have Moses and the prophets; let them hear them” (Luke 16:29). In so doing, He manifested His high regard for the authority of the Old Testament as the ultimate voice and guide for Israel.

To Jesus, Scripture is the foundation of belief. He declared, “O foolish ones, and slow of heart to believe in all that the prophets have spoken!” (Luke 24:25). He told the Jews, “You search the Scriptures, for in them you think you have eternal life.... [H]ad you believed Moses, you would believe Me; for he wrote about Me. But if you do not believe his writings, how will you believe My words?” (John 5:39,46-47). Jesus asserted that the Old Testament bore authoritative divine witness to Himself and, in so doing, bore witness to the authority of the Old Testament itself.

Many instances demonstrate Jesus’ recognition of the authority of Scripture. In Matthew 12:39-40, Jonah’s experience (Jonah 1:17) foreshadowed Jesus’ own burial: “For as Jonah became a sign to the Ninevites, so also the Son of Man will be to this generation” (Luke 11:30). In Matthew 4:17ff. Jesus opposed Jewish traditions and scribal commentary for making void the Word of God. In Mark 12:10, to confirm the point of His parable, Jesus introduced an authoritative Scripture with the rhetorical query, “Have you not read this Scripture?” In Luke 4:21, Jesus declared Isaiah 61:1-2 to be applicable to those who were in His presence on that occasion. In Luke 24:27,44, Jesus expounded the Old Testament Scriptures and declared the necessity of their fulfillment—a superfluous, futile exercise unless they were authoritative for His listeners. In John 15:25, words from a Psalm are described as “law.”

Perhaps the most striking proof that Jesus viewed Scripture as authoritative is the occasion when He ascribed legal authority to the entirety of Scripture—a view also held by the Jews (John 12:34). By maintaining that “the Scripture cannot be broken” (John 10:35), Jesus asserted that its authority could not be annulled, denied, or withstood. Scripture’s authority is final and irrevocable. It governs all of life and will be fulfilled, come what may. Clearly, Jesus’ uniform attitude toward Scripture was one of complete trust and confidence in its authority.

3. Jesus also viewed Scripture as propositional, absolute, and objective. Phrases such as “it is written,” “God said,” “through the prophets,” and “Scripture says” show that Jesus and His apostles esteemed the Old Testament as divine and regarded its precepts as absolute truth. Its objective and absolute quality is seen in His frequent allusion to the Jewish writings as a unit—a well-defined, sacred totality (Matthew 5:17-18; Luke 24:44; cf. Matthew 24:35). The apostles and gospel writers agreed with Jesus’ view that Scripture must be fulfilled (cf. Matthew 26:26; Luke 3:4; 22:37; John 12:38).

Even as a boy of 12, Jesus’ handling of Scripture as an objective body of truth was evident as He dazzled the doctors of the law with “His understanding and answers” (Luke 2:47). This characteristic continued throughout His earthly habitation. He contradicted His antagonists (e.g., the chief priests, scribes, and Sadducees) by pinpointing ignorance of the Scriptures as the cause of their religious error (Matthew 21:16; 22:29). He as much as said: “If you knew Scripture, you would not be in error” (cf. Mark 12:24). He prodded the Pharisees to consult Hosea 6:6—“go and learn what this means” (Matthew 9:13). On the other hand, Jesus knew Scripture (He ought to, He wrote it!), and used it as the basis of objective perception.

The propositional nature of Scripture is particularly apparent in Christ’s frequent use of isolated Old Testament statements (i.e., propositions) to prove various contentions. He used Psalm 110:1 to prove His lordship (Mark 12:36). He proved His Messianic identity and impending resurrection by alluding to an apparent conflation of Psalm 110:1 and Daniel 7:13 (Mark 14:62). He proved His death and resurrection were imminent by referring to Psalm 118:22 (Mark 12:10-22; cf. Acts 4:11).

Jesus’ Use of Scripture

Not only does the New Testament enlighten us as to Christ’s attitude toward Scripture, it also gives us many striking samples of Jesus’ pragmatic use of Scripture in day-to-day life. At least three observations emerge from an examination of Jesus’ actual handling of Scripture.

1. He relied very heavily upon Scripture. He quoted from the Old Testament frequently. He constantly reiterated to His disciples how the written Word of God should permeate life (e.g., Luke 24:27). He consistently affirmed the certainty of Scripture’s fulfillment in the world (e.g., Luke 24:44-46). He possessed a sense of the unity of history and a grasp of its wide sweep (e.g., Luke 11:50-51).

Preachers were once distinguished by their “book, chapter, and verse” approach to preaching. This very quality was typical of Jesus’ own approach to life. Yet preachers and members today are far more impressed by the theologians and latest popular authors than with the words of John, Jesus, Peter, Paul, and Moses. We have abandoned the primary sources in exchange for secondary, inferior, and in many cases, erroneous sources. We are now the most academically educated generation the church has ever known—yet we are the most ignorant when it comes to plain Bible knowledge. It is time to abandon the heart-warming anecdotes and reacquaint ourselves with the divine text. It is time to emulate Jesus’ own extensive reliance upon and allusion to Scripture.

2. In addition to a heavy reliance upon scriptural quotation, Jesus repeatedly demonstrated incredible proclivity for rationality in His sharp, potent, penetrating use of logic and sound argumentation. His first recorded responsible activity consisted of logical dialogue between Himself and the Jewish theologians at the age of 12. His logical prowess was evident not only to the doctors of the law, but to His parents as well (Luke 2:45-51). On the occasion of His baptism, He reasoned with John in order to convince John to immerse Him (Matthew 3:13-15). He advanced a logical reason to justify the action.

Immediately after this incident, Jesus faced Satan in the desert (Matthew 4:1-11). Satan posed three arguments, urging Christ to act on the basis of erroneous reasoning. The sequence of the disputation between the two demonstrates Christ’s superior (i.e., accurate) use of logic to defeat His opponent. Jesus used direct statement, account of action, and implication. His allusion to the behavior of the Israelites, His use of direct statements from Deuteronomy, and His implied applications to the situation He was facing, all demonstrate a hermeneutic analogous to the traditional one that calls for “command, example, or necessary inference” as authority for belief and practice.

This incident also provides a marvelous demonstration of Christ’s mastery of debate and logical disputation. The example is not an isolated instance. Jesus employed logic and reason throughout His earthly sojourn. He responded to His contemporaries with piercing, devastating logic. He continually was besieged with questions and verbal tests to which He consistently displayed rational, reasoned response (Luke 11:53-54). Consider these few examples:

The exchange with the Pharisees over eating grain (Matthew 12:1-9);

The dialogue with chief priests and elders over authority (Matthew 21:23-27);

The interaction with the Pharisees over taxes (Matthew 22:15-22);

The response to the Sadducees concerning marriage and the resurrection (Matthew 22:23-33);

The argument posed to the Pharisees over the identity of the Messiah (Matthew 22:41-46);

The demonstrations of healing on the Sabbath (Mark 3:1-6; Luke 13:14-16; 14:1-6);

The response to the lawyers concerning the source of His miraculous power (Luke 11:14ff);

The answer to the scribes and Pharisees concerning fasting (Luke 5:33-39);

The handling of Simon’s disgruntled view of the sinful woman (Luke 7:36-50);

The exchange with the Pharisees concerning His triumphal entry (Luke 19:39-40);

The comments upon the occasion of His arrest (Luke 22:47-53).

Jesus was so sensible and rational in His discourse that when hard-hearted Jews declared Him to be mad or demon-possessed, others countered: “These are not the words of one who has a demon” (John 10:21). Indeed, Jesus consistently provided evidence, even empirical evidence, to substantiate His claims (John 10:24-26,36-38). How could anyone possibly question the fact of Jesus’ uniform use of logic and correct reasoning? He was and is the Master Logician who created the human mind to function rationally as well! His inspired followers were no different.

3. Closely related to Jesus’ emphasis upon logic is His virtually constant use of implication. Modern scholars are surely uncomfortable with Jesus’ use of what many have called “necessary inference.” Indeed, cries that call for an abandonment of implication in interpreting the Scriptures have grown louder. Not only is such thinking self-contradictory, it is patently foolish in light of Jesus’ own frequent and accurate use of implication.

Over and over, Jesus used implication. In Matthew 4:1-11, every case of Jesus’ use of Old Testament Scripture to counter Satan’s arguments requires proper reasoning and drawing of correct conclusions implied by the explicit statements. In Matthew 12:1-9, Jesus implied that if the Pharisees accepted David, who clearly violated Old Testament law, they should have no problem accepting the disciples, who did not violate Old Testament law. In Matthew 21:23-27, Jesus implied that if the chief priests and elders believed John’s baptism to be from Heaven, they should have submitted to John’s teaching—and to Jesus’ teaching as well. He further implied that if they believed John’s baptism to be from men, they ought to have been willing to face the peoples’ displeasure. The chief priests and elders had enough sense to infer precisely what Jesus implied and so refused to answer.

In Matthew 22:23-32, Jesus implied that if God declared Himself to be presently the God of Abraham, Isaac, and Jacob, then they were still in existence. He also implied that if they were still in existence after their physical deaths, then resurrection of the dead is factual. Further, in context, Exodus 3:6, 13-16 are intended to identify the One who sent Moses to Egypt. However, in making this point, God implied that Abraham, Isaac, and Jacob were still in existence. Jesus, in fact, was basing His point on a minor side point of the Exodus passage, but a point that is nevertheless clearly and divinely implied.

In Matthew 22:41-45, in response to Jesus’ question, the Pharisees identified the Christ as David’s son, no doubt alluding to 2 Samuel 7:11-17. Jesus cited Psalm 110:1 in order to encourage the Pharisees to fit two distinct concepts together by reasoning correctly about them and inferring what they clearly implied. Notice also that in its original context, Psalm 110:1 referred to the supremacy and conquest of the Messiah over the world. But Jesus focused upon an implication of the passage—that the Messiah would be both physically descended from David and yet Lord over David.

CONCLUSION

The Bible presents itself in terms of principles by which its truth may be ascertained. We can transcend our prejudices and presuppositions sufficiently to arrive at God’s truth—if we genuinely wish to do so. There is simply no such thing as “my interpretation” and “your interpretation.” There is only God’s interpretation. There is only God’s meaning—and with diligent, rational study, we can arrive at the truth on any subject that is vital to our spiritual well-being.

Rather than shrugging off the conflicting views and positions on various subjects (such as baptism, music in worship, miracles, how many churches may exist with God’s approval, etc.), rather than dismissing religious differences as hopeless, irresolvable, and irrelevant—we must study and search God’s book, cautiously refraining from misinterpreting and misusing Scripture. If we give diligent and careful attention to the task with an honest heart that is receptive to the truth, we will know God’s will. We will be prepared, as Jesus said in John 12:48, to stand before God at the Judgment and be judged by His words.

It is evident that Jesus Christ, the Son of God, demonstrated several significant hermeneutical principles in His own attitude toward and use of Scripture. He approached Scripture with the abiding conviction that the Old Testament is the authoritative, absolute, propositional, plenary, verbally inspired Word of God. In His handling of Scripture, He relied heavily upon extensive Scripture quotation, proper logical reasoning, and implication.

As American civilization jettisons the Bible from public life, so many in the church are participating in the culture-wide devaluation of God’s Word. They are accomplices in the sinister dissolution of Christianity in American culture. May God bless us in our efforts to conform ourselves to the hermeneutical principles of Jesus.

Jesus Used Logic by Dave Miller, Ph.D.

http://apologeticspress.org/APContent.aspx?category=11&article=3755

Jesus Used Logic

by  Dave Miller, Ph.D.

Jesus was undoubtedly the Master Logician. He demonstrated unsurpassed logical prowess on every occasion. One such incident occurred when He was preaching to a group that had gathered in a house. So many people were crammed into the house that four men were unable to bring a paralytic into contact with Him, so they carried him onto the roof, punched a hole through the ceiling, and lowered him down through the hole into the presence of Jesus. The text then reads:

When Jesus saw their faith, He said to the paralytic, “Son, your sins are forgiven you.” And some of the scribes were sitting there and reasoning in their hearts, “Why does this Man speak blasphemies like this? Who can forgive sins but God alone?” But immediately, when Jesus perceived in His spirit that they reasoned thus within themselves, He said to them, “Why do you reason about these things in your hearts? Which is easier, to say to the paralytic, ‘Your sins are forgiven you,’ or to say, ‘Arise, take up your bed and walk’? But that you may know that the Son of Man has power on earth to forgive sins”—He said to the paralytic, “I say to you, arise, take up your bed, and go your way to your house.” Immediately he arose, took up the bed, and went out in the presence of them all, so that all were amazed and glorified God, saying, “We never saw anything like this!” (Mark 2:5-12).

Observe that in their private thoughts the scribes accused Jesus of blasphemy, since He claimed to forgive the man of his sins on the spot—an act that only Deity could rightly perform. By asking the question, “Which is easier…?,” Jesus was urging them to reason correctly and think through what was taking place. If Jesus had the power to cause a bedfast paralytic to stand up and walk, instantaneously healing him of his affliction, then He either had divine backing or He, Himself, was God. Anyone can verbally say, “Your sins are forgiven” (cf. Catholic priests). That is what Jesus meant when he used the word “easier.” For a mere human to pronounce forgiveness upon a fellow human does not make it so. How, then, can one determine whether sin is actually forgiven, i.e., that God forgave the individual? Answer: The one making the claim would either have to be God in the flesh, or he would have to have divine authority for his action, and that divine authority would have to be verified, i.e., proven and shown to be authentic.

The purpose of miracles throughout the Bible was to authenticate God’s spokesmen. To verify that his words and claims were authored by God, the speaker would perform a miracle (see Miller, 2003; cf. Hebrews 2:3-4). When an observer saw a bona fide miracle performed before his very eyes, he could know, i.e., have complete certainty, that the speaker was a genuine representative of God. Jesus, therefore, prodded the scribes to face up to the fact that if Jesus could merely speak to the paralytic and cause him to be healed, then Jesus possessed divine credentials and had every right to also forgive the man of his sins. Follow the logic:

  1. If Jesus can perform miraculous feats, then His claim to be the Son of God Who can forgive sin is true.
  2. Jesus can perform miraculous feats (He healed the paralytic on this occasion).
  3. Therefore, Jesus is the Son of God Who can forgive sin.

Having pressed this remarkably logical handling of the situation, all that remained was for Jesus to perform a miraculous feat, thereby validating His power to forgive the paralytic man of sin. So Jesus healed the man, prefaced with this logical conclusion: “But that you may know that the Son of Man has power on earth to forgive sins” (vs. 10). Jesus’ logic was impeccable, powerful, and perfectly consistent with Deity.

REFERENCES

Miller, Dave (2003), “Modern-Day Miracles, Tongue-Speaking, and Holy Spirit Baptism: A Refutation—EXTENDED VERSION,” http://apologeticspress.org/apcontent.aspx?category=11&article=1399.

Jesus Said: "Do Not Believe Me" by Dave Miller, Ph.D.


http://apologeticspress.org/APContent.aspx?category=11&article=4214

Jesus Said: "Do Not Believe Me"

by  Dave Miller, Ph.D.

Most within Christendom see Jesus as One Who expects people to accept Him “by faith.” What they mean by “faith” is that people ought to accept Jesus as the Son of God without any proof, evidence, or rational justification—simply because He claimed to be divine. Most, in fact, see faith and proof as opposites. They think one must have faith in those areas where proof is unavailable. To them, “faith” is blindly accepting what you cannot prove, and deciding to believe what you cannot know.

Tragically, this widespread malady has fomented unbelief, skepticism, and atheism. After all, God created the human mind “in His image” (Genesis 1:26). Hence, the human mind was designed to function rationally. When humans conduct themselves illogically, they are going against their natural inclination. In the face of such irrationality, the atheist rightly dismisses “Christianity” as a false system of thinking. Ironically, the atheist is equally irrational in his blind commitment to atheism and evolution—both of which contradict the evidence. [see www.apologeticspress.org]

True, undenominational, New Testament Christianity, on the other hand, is the one and only consistent, rational perspective. According to the New Testament, God never expects nor requires anyone to accept His Word without adequate proof. God empowered His spokesmen on Earth to verify their verbal pronouncements by performing accompanying supernatural acts (Mark 16:20; Hebrews 2:3-4). The book of John spotlights this feature repeatedly. When Nicodemus, a Pharisee and ruler of the Jews, approached Jesus one night, he stated: “Rabbi, we know that You are a teacher come from God; for no one can do these signs that You do unless God is with him” (John 3:2, emp. added). Nicodemus was a rational man! He saw evidence that pointed to the obvious conclusion that Jesus was of divine origin, and was honest enough to admit it.

Responding to critical Jews, Jesus defended His divine identity by directing their attention to the works (i.e., “supernatural actions”) He performed: “[T]he very works that I do bear witness of Me, that the Father has sent Me” (John 5:36). He made the same point to His apostles on another occasion:

Do you not believe that I am in the Father, and the Father in Me? The words that I speak to you I do not speak on My own authority; but the Father who dwells in Me does the works. Believe Me that I am in the Father and the Father in Me, or else believe Me for the sake of the works themselves (John 14:10-11, emp. added).

Later, Jesus noted that when people refused to believe in Him as the Son of God, they were without excuse, since the evidence of His divine identity had been amply demonstrated: “If I had not done among them the works which no one else did, they would have no sin; but now they have seen and also hated both Me and My Father” (John 15:24, emp. added). So their lack of faith could not be attributed to their inability to know the truth regarding the person of Jesus (cf. John 8:32).

If it is the case that God does not expect a person to believe in Him unless adequate evidence has been made available to warrant that conclusion, then we ought to expect to see Jesus urging people not to believe Him unless He provided proof for His claims. Do we find Jesus doing so while He was on Earth? Absolutely! This fact is particularly evident in Jesus’ response to the tirade launched against Him by hard-hearted Jews who refused to face the reality of His divinity. He reiterated: “The works that I do in My Father’s name, they bear witness of Me” (John 10:25). His subsequent explicit declaration of His deity incited angry preparations to stone Him. He boldly challenged them: “If I do not do the works of My Father, do not believe Me; but if I do, though you do not believe Me, believe the works, that you may know and believe that the Father is in Me, and I in Him” (John 10:37-38, emp. added).

Since Jesus came to the planet to urge people to render obedient submission to Him (John 3:16; 8:24), it is difficult to envision Him telling people not to believe Him. But that is precisely what He did! He has provided the world with adequate evidence for people to distinguish truth from falsehood. We can know that God exists, that Jesus is His Son, and that the Bible is the Word of God. If the evidence did not exist to prove these matters, God would not expect anyone to believe; nor would He condemn anyone for failing to believe—since He is fair and just (Acts 10:34-35; Romans 2:11; Peter 3:9). But the evidence does exist! We can know! All accountable human beings are under obligation to investigate and find the truth (John 8:32; 6:45; 7:17; 1 Thessalonians 5:21). All who desire to know the truth can find it (Matthew 5:6; 7:7-8). All who fail to do so are “without excuse” (Romans 1:20)!

“Just To Take Him At His Word.” by Jim McGuiggan


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

“Just To Take Him At His Word.”

We hear from some the claim that the physical act of Baptism need not be practiced­­. Some scholars working with their self-adopted interpretative strategies write long essays, even books, to make the case that believer/faith Baptism may be helpful, perhaps important in some ways, but whatever else it is, it need not be practiced or called for if a person has faith in the Lord Jesus. These writers aren’t at all interested in undermining completely the millennial-long practice and much less bringing it to a halt.
Just the same, the story they now tell is that it is not required and so it should not be spoken of as if it were definitively linked with forgiveness or entrance into the Lord Jesus and His death. (See closing notes.) The result is, that on this view, if faith in the Lord Jesus is present, New Testament Baptism is definitively linked with nothing.

This is so because, on this view, if it were not practiced at all (as is the case with some Christian-faith groups) it would be no departure from the New Testament Holy Scriptures. That would also be true because ‘rightly understood,’ those Holy Scriptures don’t link the physical Baptism of believers to salvation, forgiveness, union with and initiation into the Lord Jesus Christ. They only appear to do that!
So we’re told.

With the right hermeneutical strategy gained by personal reflection and borrowing from others and their personal reflection, we would know, so we’re told, that the New Testament Holy Scriptures don’t link a physical faith-Baptism with such fundamental gifts of God in the Lord Jesus, His person and work.

(It’s true, of course, that with the ‘right’ hermeneutical strategy we can show that the New Testament Holy Scriptures approve of homosexuality in any of its forms. That’s not an uncommon view now.)
“Interpretative strategies are handy that way. A bit like Lego pieces, don’t you see. Choose one or a combination of numerous strategies (a sort of Lego store) that allows you to construct Lego structures that suit your current view of life or Scriptures.
But after all the ‘combining,’ ‘explaining, ‘adjusting,’ ‘modifying,’ ‘defending,’ ‘interpreting’ and the required new terminology, we open the New Testament Holy Scriptures and look: the physical act of Baptism of believers is commanded, called for, pleaded for, even repeated where it is thought doubtful in the first place and it is linked explicitly and definitively to the Lord Jesus and all God’s blessings that are found in Him.

Peter said, “…baptism now saves youby the resurrection of Jesus Christ.”
(
See 1 Peter 1;3 and 3:21.)

On this matter, the Spirit of God kills every self-chosen hermeneutical strategy. We can argue until the cows come home about what believer-Baptism doesn’t do—the voice of God in this text through His appointed envoy tells us what it does do and definitively, explicitly links it with salvation through the resurrection of the Blessed Lord Jesus, the Redeemer.

Why would God through Peter say such a thing if it were not so?

And who loses if we all accepted this truth about Baptism?
The resurrected Savior and Redeemer Peter here speaks about in 1:3?   The repentant and trusting believer in such a Lord? The trusting and forgiven person who is now a part of the Holy Nation that Peter speaks about in 1 Peter 2:9-10?

Would unity be *destroyed* if we all embraced and practiced such Baptism?
Would grace be denied or undermined if we followed the teaching and personal practice of the ‘apostle of the grace of God’? (Cf. Acts 22:16 and Acts 19:1-5.)
Sigh.
“Woe unto you scholars. You take away the key of knowledge…and those who were entering into [the kingdom] you hindered.” Luke 11:52

Gospel Preached Everywhere Before the End by David Vaughn Elliott


http://steve-finnell.blogspot.com/2017/03/gospel-preached-everywhere-before-end.html

Gospel Preached Everywhere Before the End

by David Vaughn Elliott


Jesus said, "This gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come" (Matthew 24:14). Have you heard of the modern-day sects which boast of having already reached most of the world, adding that when they reach the remaining areas, the way will be paved for the Lord's return? Is this what Jesus was talking about?


"The end will come." The end of what? When a husband and wife have a severe argument and one says, "This is the end," no one would think for a moment that they were talking about the end of the world. Maybe the end of "their" world, but not the end of "the" world. The context of the statement shows what end is in view.  


So it is with the context of Matthew 24:14. The whole conversation began with Jesus' shocking statement about the temple: "There shall not be left here one stone upon another" (24:2). Then, immediately after mentioning "the end" in verse 14, Jesus quoted Daniel's famous prophecy of the destruction of Jerusalem and its temple. Then in verse 16 Jesus advised: "let them which be in Judea flee into the mountains." Jesus was not talking about the end of the world. He was still talking about the end of the temple in Jerusalem, which was in Judea.  


Jesus' prediction of no stone upon another was fulfilled by the Romans in 70 A.D. But was the gospel preached in all the world before that time? The inspired apostle Paul, about the year 62 A.D., gave the answer to the Colossian saints:  "the gospel, which you have heard, and which was preached to every creature which is under heaven" (1:23). "Was preached"--past tense. Jesus' prediction of the gospel being preached in all the world was already fulfilled 8 years before the end of the temple in Jerusalem. 

"Which church should we attend?" by Roy Davison

http://www.oldpaths.com/Archive/Davison/Roy/Allen/1940/whichchurch.html

"Which church should we attend?"

In 1947, when I was seven and my brother, Dale, was four, my parents decided to start going to church. Sunday school would be good for their children.

But which church should they attend?

My father, Charles Henry Davison, had attended the Methodist church as a boy, but he felt no particular loyalty to that denomination.

My mother, Bessie Inez Kincaid, had attended the Christian Church, and had been baptized into Christ as a teenager. After she left home, however, her parents, Charles and Pearl Kincaid, left the Christian Church and became members of the Central Church of Christ in Saint Louis, Missouri.

After some discussion, my parents decided to visit the Christian Church and the Church of Christ. I remember those visits well.

We lived at Clinton, Maryland near Washington, D.C. where my father was an electronics technician with the Naval Research Laboratory.

We first visited the National City Christian Church at 5 Thomas Circle in Washington, DC. It was a congregation of almost 2000 members. I remember the impressive building with its large columns like a Greek temple. But most of all, I remember the steps! There are 31 stone steps from the street up to the door. There was no handrail. It was scary! I would need to be very careful on those steps! If I fell, I might tumble all the way down to the bottom and really hurt myself!

The Sunday school classes were putting on a big pageant for the parents that day. So my brother and I were put on two chairs in the corner of the classroom while the other children put on their costumes. One boy was dressed like a Roman soldier and had a wooden sword. The whole class then filed out into the auditorium and took seats at the front. The teacher told us that when the other children got up to go on stage, we should just stay in our seats, since we would not know what to do. I remember feeling very lonely and conspicuous after the others got up. Dale and I sat alone in the midst of all those empty seats. During the worship service, I noticed that the preacher wore special clothes. It looked like he had his collar on backwards.

The next Sunday we visited the Anacostia Church of Christ (in 1952 the name was changed to the Southeast Church of Christ when they built their own building). It had less than a hundred members and met in a rented lodge hall. The building was used for dancing on Saturday nights, so someone had to come early on Sunday morning to sweep up the broken beer bottles and open the windows to air the place out.

My brother and I had an interesting Bible class, and I remember how nice the singing sounded. The people were friendly and made us feel like long-lost friends.

Can you guess which congregation my parents decided to attend? They were zealous and attended all the services and Bible studies. Although my father came from a denominational background, he thought he was a Christian. He had been immersed when he was a teenager, so he thought his baptism was valid.

A gospel meeting was held shortly thereafter and my father went up and down our street inviting people to attend. During that meeting, he was baptized for the remission of his sins (Acts 2:38). The clear preaching of the gospel caused him to realize that his previous immersion was not valid, and that he actually was not yet a Christian.

When he was a teenager, his mother had told him he was old enough to join the church. He asked how he was supposed to do that, and she told him to talk to the preacher. When my father heard the true gospel preached during that meeting, he realized that his previous immersion was just to please his mother and to join the Methodist Church, not to put on Christ (Galatians 3:26).

My father wanted to preach. He had always tried to do what was right, but he simply did not know what was right. He thought there were probably others like that too, and he wanted to help them.

He quit his government job and studied at Freed-Hardeman and at the Bible Chair at Eastern New Mexico University where he earned a BS degree in Physics and Bible.

Working as an electronics technician, he supported himself as a preacher during most of his life. He preached full-time for a while at Soccoro, New Mexico, and he established a new congregation at Fargo, North Dakota. For many years he would close his TV repair business for two months during the summer so he and my mother could help small congregations in the northern United States as vacation Bible school teachers.

My mother went to her reward in 1982. After my father remarried, he and his new wife, Yvonne, made several trips to Ukraine to teach Bible classes in English. In 1995 Dad made his last trip to Ukraine at the age of 81. He went to be with the Lord in 1996.

That seven-year-old boy, who was afraid of falling down the stone steps of that neoclassic building, and who -- like his parents -- greatly preferred the friendly congregation with the beautiful singing, has now been preaching the gospel in the Dutch-speaking part of Europe for more than 40 years.

Roy Davison

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

Bible Reading for June 19 to 21 by Gary Rose


June 19

1 Samuel 31

1Sa 31:1 Now the Philistines fought against Israel: and the men of Israel fled from before the Philistines, and fell down slain on Mount Gilboa.

1Sa 31:2 The Philistines followed hard on Saul and on his sons; and the Philistines killed Jonathan, and Abinadab, and Malchishua, the sons of Saul.

1Sa 31:3 The battle went sore against Saul, and the archers overtook him; and he was greatly distressed by reason of the archers.

1Sa 31:4 Then said Saul to his armor bearer, Draw your sword, and thrust me through therewith, lest these uncircumcised come and thrust me through, and abuse me. But his armor bearer would not; for he was sore afraid. Therefore Saul took his sword, and fell on it.

1Sa 31:5 When his armor bearer saw that Saul was dead, he likewise fell on his sword, and died with him.

1Sa 31:6 So Saul died, and his three sons, and his armor bearer, and all his men, that same day together.

1Sa 31:7 When the men of Israel who were on the other side of the valley, and those who were beyond the Jordan, saw that the men of Israel fled, and that Saul and his sons were dead, they forsook the cities, and fled; and the Philistines came and lived in them.

1Sa 31:8 It happened on the next day, when the Philistines came to strip the slain, that they found Saul and his three sons fallen on Mount Gilboa.

1Sa 31:9 They cut off his head, and stripped off his armor, and sent into the land of the Philistines all around, to carry the news to the house of their idols, and to the people.

1Sa 31:10 They put his armor in the house of the Ashtaroth; and they fastened his body to the wall of Beth Shan.

1Sa 31:11 When the inhabitants of Jabesh Gilead heard concerning him that which the Philistines had done to Saul,

1Sa 31:12 all the valiant men arose, and went all night, and took the body of Saul and the bodies of his sons from the wall of Beth Shan; and they came to Jabesh, and burnt them there.

1Sa 31:13 They took their bones, and buried them under the tamarisk tree in Jabesh, and fasted seven days.


June 20

2 Samuel 1-3

2Sa 1:1 It happened after the death of Saul, when David was returned from the slaughter of the Amalekites, and David had abode two days in Ziklag;

2Sa 1:2 it happened on the third day, that behold, a man came out of the camp from Saul, with his clothes torn, and earth on his head: and so it was, when he came to David, that he fell to the earth, and did obeisance.

2Sa 1:3 David said to him, Where do you come from? He said to him, I have escaped out of the camp of Israel.

2Sa 1:4 David said to him, How did it go? Please tell me. He answered, The people have fled from the battle, and many of the people also have fallen and are dead; and Saul and Jonathan his son are dead also.

2Sa 1:5 David said to the young man who told him, How do you know that Saul and Jonathan his son are dead?

2Sa 1:6 The young man who told him said, As I happened by chance on Mount Gilboa, behold, Saul was leaning on his spear; and behold, the chariots and the horsemen followed hard after him.

2Sa 1:7 When he looked behind him, he saw me, and called to me. I answered, Here I am.

2Sa 1:8 He said to me, Who are you? I answered him, I am an Amalekite.

2Sa 1:9 He said to me, Stand, I pray you, beside me, and kill me; for anguish has taken hold of me, because my life is yet whole in me.

2Sa 1:10 So I stood beside him, and killed him, because I was sure that he could not live after that he was fallen: and I took the crown that was on his head, and the bracelet that was on his arm, and have brought them here to my lord.

2Sa 1:11 Then David took hold on his clothes, and tore them; and likewise all the men who were with him:

2Sa 1:12 and they mourned, and wept, and fasted until even, for Saul, and for Jonathan his son, and for the people of Yahweh, and for the house of Israel; because they were fallen by the sword.

2Sa 1:13 David said to the young man who told him, Where are you from? He answered, I am the son of a foreigner, an Amalekite.

2Sa 1:14 David said to him, How were you not afraid to put forth your hand to destroy Yahweh's anointed?

2Sa 1:15 David called one of the young men, and said, Go near, and fall on him. He struck him, so that he died.

2Sa 1:16 David said to him, Your blood be on your head; for your mouth has testified against you, saying, I have slain Yahweh's anointed.

2Sa 1:17 David lamented with this lamentation over Saul and over Jonathan his son

2Sa 1:18 (and he bade them teach the children of Judah the song of the bow: behold, it is written in the book of Jashar):

2Sa 1:19 Your glory, Israel, is slain on your high places! How the mighty have fallen!

2Sa 1:20 Don't tell it in Gath. Don't publish it in the streets of Ashkelon, lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph.

2Sa 1:21 You mountains of Gilboa, let there be no dew nor rain on you, neither fields of offerings; For there the shield of the mighty was vilely cast away, The shield of Saul was not anointed with oil.

2Sa 1:22 From the blood of the slain, from the fat of the mighty, Jonathan's bow didn't turn back. Saul's sword didn't return empty.

2Sa 1:23 Saul and Jonathan were lovely and pleasant in their lives. In their death, they were not divided. They were swifter than eagles. They were stronger than lions.

2Sa 1:24 You daughters of Israel, weep over Saul, who clothed you in scarlet delicately, who put ornaments of gold on your clothing.

2Sa 1:25 How are the mighty fallen in the midst of the battle! Jonathan is slain on your high places.

2Sa 1:26 I am distressed for you, my brother Jonathan. You have been very pleasant to me. Your love to me was wonderful, passing the love of women.

2Sa 1:27 How are the mighty fallen, and the weapons of war perished!


2Sa 2:1 It happened after this, that David inquired of Yahweh, saying, Shall I go up into any of the cities of Judah? Yahweh said to him, Go up. David said, Where shall I go up? He said, To Hebron.

2Sa 2:2 So David went up there, and his two wives also, Ahinoam the Jezreelitess, and Abigail the wife of Nabal the Carmelite.

2Sa 2:3 His men who were with him did David bring up, every man with his household: and they lived in the cities of Hebron.

2Sa 2:4 The men of Judah came, and there they anointed David king over the house of Judah. They told David, saying, The men of Jabesh Gilead were those who buried Saul.

2Sa 2:5 David sent messengers to the men of Jabesh Gilead, and said to them, Blessed be you of Yahweh, that you have shown this kindness to your lord, even to Saul, and have buried him.

2Sa 2:6 Now Yahweh show loving kindness and truth to you: and I also will rewarde you for this kindness, because you have done this thing.

2Sa 2:7 Now therefore let your hands be strong, and be valiant; for Saul your lord is dead, and also the house of Judah have anointed me king over them.

2Sa 2:8 Now Abner the son of Ner, captain of Saul's army, had taken Ishbosheth the son of Saul, and brought him over to Mahanaim;

2Sa 2:9 and he made him king over Gilead, and over the Ashurites, and over Jezreel, and over Ephraim, and over Benjamin, and over all Israel.

2Sa 2:10 Ishbosheth, Saul's son, was forty years old when he began to reign over Israel, and he reigned two years. But the house of Judah followed David.

2Sa 2:11 The time that David was king in Hebron over the house of Judah was seven years and six months.

2Sa 2:12 Abner the son of Ner, and the servants of Ishbosheth the son of Saul, went out from Mahanaim to Gibeon.

2Sa 2:13 Joab the son of Zeruiah, and the servants of David, went out, and met them by the pool of Gibeon; and they sat down, the one on the one side of the pool, and the other on the other side of the pool.

2Sa 2:14 Abner said to Joab, Please let the young men arise and play before us. Joab said, Let them arise.

2Sa 2:15 Then they arose and went over by number: twelve for Benjamin, and for Ishbosheth the son of Saul, and twelve of the servants of David.

2Sa 2:16 They caught everyone his fellow by the head, and thrust his sword in his fellow's side; so they fell down together: therefore that place was called Helkath Hazzurim, which is in Gibeon.

2Sa 2:17 The battle was very severe that day: and Abner was beaten, and the men of Israel, before the servants of David.

2Sa 2:18 The three sons of Zeruiah were there, Joab, and Abishai, and Asahel: and Asahel was as light of foot as a wild gazelle.

2Sa 2:19 Asahel pursued after Abner; and in going he didn't turn to the right hand nor to the left from following Abner.

2Sa 2:20 Then Abner looked behind him, and said, Is it you, Asahel? He answered, It is I.

2Sa 2:21 Abner said to him, Turn aside to your right hand or to your left, and grab one of the young men, and take his armor. But Asahel would not turn aside from following him.

2Sa 2:22 Abner said again to Asahel, Turn aside from following me: why should I strike you to the ground? how then should I hold up my face to Joab your brother?

2Sa 2:23 However he refused to turn aside: therefore Abner with the hinder end of the spear struck him in the body, so that the spear came out behind him; and he fell down there, and died in the same place: and it happened, that as many as came to the place where Asahel fell down and died stood still.

2Sa 2:24 But Joab and Abishai pursued after Abner: and the sun went down when they were come to the hill of Ammah, that lies before Giah by the way of the wilderness of Gibeon.

2Sa 2:25 The children of Benjamin gathered themselves together after Abner, and became one band, and stood on the top of a hill.

2Sa 2:26 Then Abner called to Joab, and said, "Shall the sword devour forever? Don't you know that it will be bitterness in the latter end? How long shall it be then, before you bid the people return from following their brothers?"

2Sa 2:27 Joab said, As God lives, if you had not spoken, surely then in the morning the people had gone away, nor followed everyone his brother.

2Sa 2:28 So Joab blew the trumpet; and all the people stood still, and pursued after Israel no more, neither fought they any more.

2Sa 2:29 Abner and his men went all that night through the Arabah; and they passed over the Jordan, and went through all Bithron, and came to Mahanaim.

2Sa 2:30 Joab returned from following Abner: and when he had gathered all the people together, there lacked of David's servants nineteen men and Asahel.

2Sa 2:31 But the servants of David had struck of Benjamin, and of Abner's men, so that three hundred sixty men died.

2Sa 2:32 They took up Asahel, and buried him in the tomb of his father, which was in Bethlehem. Joab and his men went all night, and the day broke on them at Hebron.


2Sa 3:1 Now there was long war between the house of Saul and the house of David: and David grew stronger and stronger, but the house of Saul grew weaker and weaker.

2Sa 3:2 To David were sons born in Hebron: and his firstborn was Amnon, of Ahinoam the Jezreelitess;

2Sa 3:3 and his second, Chileab, of Abigail the wife of Nabal the Carmelite; and the third, Absalom the son of Maacah the daughter of Talmai king of Geshur;

2Sa 3:4 and the fourth, Adonijah the son of Haggith; and the fifth, Shephatiah the son of Abital;

2Sa 3:5 and the sixth, Ithream, of Eglah, David's wife. These were born to David in Hebron.

2Sa 3:6 It happened, while there was war between the house of Saul and the house of David, that Abner made himself strong in the house of Saul.

2Sa 3:7 Now Saul had a concubine, whose name was Rizpah, the daughter of Aiah: and Ishbosheth said to Abner, Why have you gone in to my father's concubine?

2Sa 3:8 Then was Abner very angry for the words of Ishbosheth, and said, Am I a dog's head that belongs to Judah? This day do I show kindness to the house of Saul your father, to his brothers, and to his friends, and have not delivered you into the hand of David; and yet you charge me this day with a fault concerning this woman.

2Sa 3:9 God do so to Abner, and more also, if, as Yahweh has sworn to David, I don't do even so to him;

2Sa 3:10 to transfer the kingdom from the house of Saul, and to set up the throne of David over Israel and over Judah, from Dan even to Beersheba.

2Sa 3:11 He could not answer Abner another word, because he feared him.

2Sa 3:12 Abner sent messengers to David on his behalf, saying, Whose is the land? saying also, Make your league with me, and behold, my hand shall be with you, to bring about all Israel to you.

2Sa 3:13 He said, Well; I will make a league with you; but one thing I require of you: that is, you shall not see my face, unless you first bring Michal, Saul's daughter, when you come to see my face.

2Sa 3:14 David sent messengers to Ishbosheth, Saul's son, saying, Deliver me my wife Michal, whom I pledged to be married to me for one hundred foreskins of the Philistines.

2Sa 3:15 Ishbosheth sent, and took her from her husband, even from Paltiel the son of Laish.

2Sa 3:16 Her husband went with her, weeping as he went, and followed her to Bahurim. Then said Abner to him, Go, return: and he returned.

2Sa 3:17 Abner had communication with the elders of Israel, saying, In times past you sought for David to be king over you:

2Sa 3:18 now then do it; for Yahweh has spoken of David, saying, By the hand of my servant David I will save my people Israel out of the hand of the Philistines, and out of the hand of all their enemies.

2Sa 3:19 Abner also spoke in the ears of Benjamin: and Abner went also to speak in the ears of David in Hebron all that seemed good to Israel, and to the whole house of Benjamin.

2Sa 3:20 So Abner came to David to Hebron, and twenty men with him. David made Abner and the men who were with him a feast.

2Sa 3:21 Abner said to David, I will arise and go, and will gather all Israel to my lord the king, that they may make a covenant with you, and that you may reign over all that your soul desires. David sent Abner away; and he went in peace.

2Sa 3:22 Behold, the servants of David and Joab came from a foray, and brought in a great spoil with them: but Abner was not with David in Hebron; for he had sent him away, and he was gone in peace.

2Sa 3:23 When Joab and all the army who was with him had come, they told Joab, saying, Abner the son of Ner came to the king, and he has sent him away, and he is gone in peace.

2Sa 3:24 Then Joab came to the king, and said, What have you done? behold, Abner came to you; why is it that you have sent him away, and he is quite gone?

2Sa 3:25 You know Abner the son of Ner, that he came to deceive you, and to know your going out and your coming in, and to know all that you do.

2Sa 3:26 When Joab was come out from David, he sent messengers after Abner, and they brought him back from the well of Sirah: but David didn't know it.

2Sa 3:27 When Abner was returned to Hebron, Joab took him aside into the midst of the gate to speak with him quietly, and struck him there in the body, so that he died, for the blood of Asahel his brother.

2Sa 3:28 Afterward, when David heard it, he said, I and my kingdom are guiltless before Yahweh forever of the blood of Abner the son of Ner:

2Sa 3:29 let it fall on the head of Joab, and on all his father's house; and let there not fail from the house of Joab one who has an issue, or who is a leper, or who leans on a staff, or who falls by the sword, or who lacks bread.

2Sa 3:30 So Joab and Abishai his brother killed Abner, because he had killed their brother Asahel at Gibeon in the battle.

2Sa 3:31 David said to Joab, and to all the people who were with him, Tear your clothes, and gird yourselves with sackcloth, and mourn before Abner. King David followed the bier.

2Sa 3:32 They buried Abner in Hebron: and the king lifted up his voice, and wept at the grave of Abner; and all the people wept.

2Sa 3:33 The king lamented for Abner, and said, Should Abner die as a fool dies?

2Sa 3:34 Your hands were not bound, nor your feet put into fetters. As a man falls before the children of iniquity, so you fell. All the people wept again over him.

2Sa 3:35 All the people came to cause David to eat bread while it was yet day; but David swore, saying, God do so to me, and more also, if I taste bread, or anything else, until the sun be down.

2Sa 3:36 All the people took notice of it, and it pleased them; as whatever the king did pleased all the people.

2Sa 3:37 So all the people and all Israel understood that day that it was not of the king to kill Abner the son of Ner.

2Sa 3:38 The king said to his servants, "Don't you know that there a prince and a great man has fallen this day in Israel?

2Sa 3:39 I am this day weak, though anointed king; and these men the sons of Zeruiah are too hard for me. May Yahweh reward the evildoer according to his wickedness."


June 21

2 Samuel 4-6

2Sa 4:1 When Ishbosheth, Saul's son, heard that Abner was dead in Hebron, his hands became feeble, and all the Israelites were troubled.

2Sa 4:2 Ishbosheth, Saul's son, had two men who were captains of bands: the name of the one was Baanah, and the name of the other Rechab, the sons of Rimmon the Beerothite, of the children of Benjamin (for Beeroth also is reckoned to Benjamin:

2Sa 4:3 and the Beerothites fled to Gittaim, and have lived as foreigners there until this day).

2Sa 4:4 Now Jonathan, Saul's son, had a son who was lame of his feet. He was five years old when the news came of Saul and Jonathan out of Jezreel; and his nurse took him up, and fled: and it happened, as she made haste to flee, that he fell, and became lame. His name was Mephibosheth.

2Sa 4:5 The sons of Rimmon the Beerothite, Rechab and Baanah, went, and came about the heat of the day to the house of Ishbosheth, as he took his rest at noon.

2Sa 4:6 They came there into the midst of the house, as though they would have fetched wheat; and they struck him in the body: and Rechab and Baanah his brother escaped.

2Sa 4:7 Now when they came into the house, as he lay on his bed in his bedchamber, they struck him, and killed him, and beheaded him, and took his head, and went by the way of the Arabah all night.

2Sa 4:8 They brought the head of Ishbosheth to David to Hebron, and said to the king, Behold, the head of Ishbosheth, the son of Saul, your enemy, who sought your life; and Yahweh has avenged my lord the king this day of Saul, and of his seed.

2Sa 4:9 David answered Rechab and Baanah his brother, the sons of Rimmon the Beerothite, and said to them, As Yahweh lives, who has redeemed my soul out of all adversity,

2Sa 4:10 when one told me, saying, Behold, Saul is dead, thinking to have brought good news, I took hold of him, and killed him in Ziklag, which was the reward I gave him for his news.

2Sa 4:11 How much more, when wicked men have slain a righteous person in his own house on his bed, shall I not now require his blood of your hand, and take you away from the earth?

2Sa 4:12 David commanded his young men, and they killed them, and cut off their hands and their feet, and hanged them up beside the pool in Hebron. But they took the head of Ishbosheth, and buried it in the grave of Abner in Hebron.


2Sa 5:1 Then came all the tribes of Israel to David to Hebron, and spoke, saying, Behold, we are your bone and your flesh.

2Sa 5:2 In times past, when Saul was king over us, it was you who led out and brought in Israel: and Yahweh said to you, You shall be shepherd of my people Israel, and you shall be prince over Israel.

2Sa 5:3 So all the elders of Israel came to the king to Hebron; and king David made a covenant with them in Hebron before Yahweh: and they anointed David king over Israel.

2Sa 5:4 David was thirty years old when he began to reign, and he reigned forty years.

2Sa 5:5 In Hebron he reigned over Judah seven years and six months; and in Jerusalem he reigned thirty-three years over all Israel and Judah.

2Sa 5:6 The king and his men went to Jerusalem against the Jebusites, the inhabitants of the land, who spoke to David, saying, Unless you take away the blind and the lame, you shall not come in here; thinking, David can't come in here.

2Sa 5:7 Nevertheless David took the stronghold of Zion; the same is the city of David.

2Sa 5:8 David said on that day, Whoever strikes the Jebusites, let him get up to the watercourse, and strike the lame and the blind, who are hated of David's soul. Therefore they say, There are the blind and the lame; he can't come into the house.

2Sa 5:9 David lived in the stronghold, and called it the city of David. David built around from Millo and inward.

2Sa 5:10 David grew greater and greater; for Yahweh, the God of Armies, was with him.

2Sa 5:11 Hiram king of Tyre sent messengers to David, and cedar trees, and carpenters, and masons; and they built David a house.

2Sa 5:12 David perceived that Yahweh had established him king over Israel, and that he had exalted his kingdom for his people Israel's sake.

2Sa 5:13 David took him more concubines and wives out of Jerusalem, after he was come from Hebron; and there were yet sons and daughters born to David.

2Sa 5:14 These are the names of those who were born to him in Jerusalem: Shammua, and Shobab, and Nathan, and Solomon,

2Sa 5:15 and Ibhar, and Elishua, and Nepheg, and Japhia,

2Sa 5:16 and Elishama, and Eliada, and Eliphelet.

2Sa 5:17 When the Philistines heard that they had anointed David king over Israel, all the Philistines went up to seek David; and David heard of it, and went down to the stronghold.

2Sa 5:18 Now the Philistines had come and spread themselves in the valley of Rephaim.

2Sa 5:19 David inquired of Yahweh, saying, Shall I go up against the Philistines? will you deliver them into my hand? Yahweh said to David, Go up; for I will certainly deliver the Philistines into your hand.

2Sa 5:20 David came to Baal Perazim, and David struck them there; and he said, Yahweh has broken my enemies before me, like the breach of waters. Therefore he called the name of that place Baal Perazim.

2Sa 5:21 They left their images there; and David and his men took them away.

2Sa 5:22 The Philistines came up yet again, and spread themselves in the valley of Rephaim.

2Sa 5:23 When David inquired of Yahweh, he said, You shall not go up: make a circuit behind them, and come on them over against the mulberry trees.

2Sa 5:24 It shall be, when you hear the sound of marching in the tops of the mulberry trees, that then you shall stir yourself up; for then Yahweh has gone out before you to strike the army of the Philistines.

2Sa 5:25 David did so, as Yahweh commanded him, and struck the Philistines from Geba until you come to Gezer.


2Sa 6:1 David again gathered together all the chosen men of Israel, thirty thousand.

2Sa 6:2 David arose, and went with all the people who were with him, from Baale Judah, to bring up from there the ark of God, which is called by the Name, even the name of Yahweh of Armies who sits above the cherubim.

2Sa 6:3 They set the ark of God on a new cart, and brought it out of the house of Abinadab that was in the hill: and Uzzah and Ahio, the sons of Abinadab, drove the new cart.

2Sa 6:4 They brought it out of the house of Abinadab, which was in the hill, with the ark of God: and Ahio went before the ark.

2Sa 6:5 David and all the house of Israel played before Yahweh with all manner of instruments made of fir wood, and with harps, and with stringed instruments, and with tambourines, and with castanets, and with cymbals.

2Sa 6:6 When they came to the threshing floor of Nacon, Uzzah put forth his hand to the ark of God, and took hold of it; for the cattle stumbled.

2Sa 6:7 The anger of Yahweh was kindled against Uzzah; and God struck him there for his error; and there he died by the ark of God.

2Sa 6:8 David was displeased, because Yahweh had broken forth on Uzzah; and he called that place Perez Uzzah, to this day.

2Sa 6:9 David was afraid of Yahweh that day; and he said, How shall the ark of Yahweh come to me?

2Sa 6:10 So David would not remove the ark of Yahweh to him into the city of David; but David carried it aside into the house of Obed-Edom the Gittite.

2Sa 6:11 The ark of Yahweh remained in the house of Obed-Edom the Gittite three months: and Yahweh blessed Obed-Edom, and all his house.

2Sa 6:12 It was told king David, saying, Yahweh has blessed the house of Obed-Edom, and all that pertains to him, because of the ark of God. David went and brought up the ark of God from the house of Obed-Edom into the city of David with joy.

2Sa 6:13 It was so, that, when those who bore the ark of Yahweh had gone six paces, he sacrificed an ox and a fattened calf.

2Sa 6:14 David danced before Yahweh with all his might; and David was girded with a linen ephod.

2Sa 6:15 So David and all the house of Israel brought up the ark of Yahweh with shouting, and with the sound of the trumpet.

2Sa 6:16 It was so, as the ark of Yahweh came into the city of David, that Michal the daughter of Saul looked out at the window, and saw king David leaping and dancing before Yahweh; and she despised him in her heart.

2Sa 6:17 They brought in the ark of Yahweh, and set it in its place, in the midst of the tent that David had pitched for it; and David offered burnt offerings and peace offerings before Yahweh.

2Sa 6:18 When David had made an end of offering the burnt offering and the peace offerings, he blessed the people in the name of Yahweh of Armies.

2Sa 6:19 He dealt among all the people, even among the whole multitude of Israel, both to men and women, to everyone a cake of bread, and a portion of flesh, and a cake of raisins. So all the people departed everyone to his house.

2Sa 6:20 Then David returned to bless his household. Michal the daughter of Saul came out to meet David, and said, How glorious was the king of Israel today, who uncovered himself today in the eyes of the handmaids of his servants, as one of the vain fellows shamelessly uncovers himself!

2Sa 6:21 David said to Michal, It was before Yahweh, who chose me above your father, and above all his house, to appoint me prince over the people of Yahweh, over Israel: therefore will I play before Yahweh.

2Sa 6:22 I will be yet more vile than this, and will be base in my own sight: but of the handmaids of whom you have spoken, they shall honor me.

2Sa 6:23 Michal the daughter of Saul had no child to the day of her death.


Jun. 19, 20

John 18

Joh 18:1 When Jesus had spoken these words, he went out with his disciples over the brook Kidron, where there was a garden, into which he and his disciples entered.

Joh 18:2 Now Judas, who betrayed him, also knew the place, for Jesus often met there with his disciples.

Joh 18:3 Judas then, having taken a detachment of soldiers and officers from the chief priests and the Pharisees, came there with lanterns, torches, and weapons.

Joh 18:4 Jesus therefore, knowing all the things that were happening to him, went forth, and said to them, "Who are you looking for?"

Joh 18:5 They answered him, "Jesus of Nazareth." Jesus said to them, "I am he." Judas also, who betrayed him, was standing with them.

Joh 18:6 When therefore he said to them, "I am he," they went backward, and fell to the ground.

Joh 18:7 Again therefore he asked them, "Who are you looking for?" They said, "Jesus of Nazareth."

Joh 18:8 Jesus answered, "I told you that I am he. If therefore you seek me, let these go their way,"

Joh 18:9 that the word might be fulfilled which he spoke, "Of those whom you have given me, I have lost none."

Joh 18:10 Simon Peter therefore, having a sword, drew it, and struck the high priest's servant, and cut off his right ear. The servant's name was Malchus.

Joh 18:11 Jesus therefore said to Peter, "Put the sword into its sheath. The cup which the Father has given me, shall I not surely drink it?"

Joh 18:12 So the detachment, the commanding officer, and the officers of the Jews, seized Jesus and bound him,

Joh 18:13 and led him to Annas first, for he was father-in-law to Caiaphas, who was high priest that year.

Joh 18:14 Now it was Caiaphas who advised the Jews that it was expedient that one man should perish for the people.

Joh 18:15 Simon Peter followed Jesus, as did another disciple. Now that disciple was known to the high priest, and entered in with Jesus into the court of the high priest;

Joh 18:16 but Peter was standing at the door outside. So the other disciple, who was known to the high priest, went out and spoke to her who kept the door, and brought in Peter.

Joh 18:17 Then the maid who kept the door said to Peter, "Are you also one of this man's disciples?" He said, "I am not."

Joh 18:18 Now the servants and the officers were standing there, having made a fire of coals, for it was cold. They were warming themselves. Peter was with them, standing and warming himself.

Joh 18:19 The high priest therefore asked Jesus about his disciples, and about his teaching.

Joh 18:20 Jesus answered him, "I spoke openly to the world. I always taught in synagogues, and in the temple, where the Jews always meet. I said nothing in secret.

Joh 18:21 Why do you ask me? Ask those who have heard me what I said to them. Behold, these know the things which I said."

Joh 18:22 When he had said this, one of the officers standing by slapped Jesus with his hand, saying, "Do you answer the high priest like that?"

Joh 18:23 Jesus answered him, "If I have spoken evil, testify of the evil; but if well, why do you beat me?"

Joh 18:24 Annas sent him bound to Caiaphas, the high priest.

Joh 18:25 Now Simon Peter was standing and warming himself. They said therefore to him, "You aren't also one of his disciples, are you?" He denied it, and said, "I am not."

Joh 18:26 One of the servants of the high priest, being a relative of him whose ear Peter had cut off, said, "Didn't I see you in the garden with him?"

Joh 18:27 Peter therefore denied it again, and immediately the rooster crowed.

Joh 18:28 They led Jesus therefore from Caiaphas into the Praetorium. It was early, and they themselves didn't enter into the Praetorium, that they might not be defiled, but might eat the Passover.

Joh 18:29 Pilate therefore went out to them, and said, "What accusation do you bring against this man?"

Joh 18:30 They answered him, "If this man weren't an evildoer, we wouldn't have delivered him up to you."

Joh 18:31 Pilate therefore said to them, "Take him yourselves, and judge him according to your law." Therefore the Jews said to him, "It is not lawful for us to put anyone to death,"

Joh 18:32 that the word of Jesus might be fulfilled, which he spoke, signifying by what kind of death he should die.

Joh 18:33 Pilate therefore entered again into the Praetorium, called Jesus, and said to him, "Are you the King of the Jews?"

Joh 18:34 Jesus answered him, "Do you say this by yourself, or did others tell you about me?"

Joh 18:35 Pilate answered, "I'm not a Jew, am I? Your own nation and the chief priests delivered you to me. What have you done?"

Joh 18:36 Jesus answered, "My Kingdom is not of this world. If my Kingdom were of this world, then my servants would fight, that I wouldn't be delivered to the Jews. But now my Kingdom is not from here."

Joh 18:37 Pilate therefore said to him, "Are you a king then?" Jesus answered, "You say that I am a king. For this reason I have been born, and for this reason I have come into the world, that I should testify to the truth. Everyone who is of the truth listens to my voice."

Joh 18:38 Pilate said to him, "What is truth?" When he had said this, he went out again to the Jews, and said to them, "I find no basis for a charge against him.

Joh 18:39 But you have a custom, that I should release someone to you at the Passover. Therefore do you want me to release to you the King of the Jews?"

Joh 18:40 Then they all shouted again, saying, "Not this man, but Barabbas!" Now Barabbas was a robber.


Jun. 21

John 19

Joh 19:1 So Pilate then took Jesus, and flogged him.

Joh 19:2 The soldiers twisted thorns into a crown, and put it on his head, and dressed him in a purple garment.

Joh 19:3 They kept saying, "Hail, King of the Jews!" and they kept slapping him.

Joh 19:4 Then Pilate went out again, and said to them, "Behold, I bring him out to you, that you may know that I find no basis for a charge against him."

Joh 19:5 Jesus therefore came out, wearing the crown of thorns and the purple garment. Pilate said to them, "Behold, the man!"

Joh 19:6 When therefore the chief priests and the officers saw him, they shouted, saying, "Crucify! Crucify!" Pilate said to them, "Take him yourselves, and crucify him, for I find no basis for a charge against him."

Joh 19:7 The Jews answered him, "We have a law, and by our law he ought to die, because he made himself the Son of God."

Joh 19:8 When therefore Pilate heard this saying, he was more afraid.

Joh 19:9 He entered into the Praetorium again, and said to Jesus, "Where are you from?" But Jesus gave him no answer.

Joh 19:10 Pilate therefore said to him, "Aren't you speaking to me? Don't you know that I have power to release you, and have power to crucify you?"

Joh 19:11 Jesus answered, "You would have no power at all against me, unless it were given to you from above. Therefore he who delivered me to you has greater sin."

Joh 19:12 At this, Pilate was seeking to release him, but the Jews cried out, saying, "If you release this man, you aren't Caesar's friend! Everyone who makes himself a king speaks against Caesar!"

Joh 19:13 When Pilate therefore heard these words, he brought Jesus out, and sat down on the judgment seat at a place called "The Pavement," but in Hebrew, "Gabbatha."

Joh 19:14 Now it was the Preparation Day of the Passover, at about the sixth hour. He said to the Jews, "Behold, your King!"

Joh 19:15 They cried out, "Away with him! Away with him! Crucify him!" Pilate said to them, "Shall I crucify your King?" The chief priests answered, "We have no king but Caesar!"

Joh 19:16 So then he delivered him to them to be crucified. So they took Jesus and led him away.

Joh 19:17 He went out, bearing his cross, to the place called "The Place of a Skull," which is called in Hebrew, "Golgotha,"

Joh 19:18 where they crucified him, and with him two others, on either side one, and Jesus in the middle.

Joh 19:19 Pilate wrote a title also, and put it on the cross. There was written, "JESUS OF NAZARETH, THE KING OF THE JEWS."

Joh 19:20 Therefore many of the Jews read this title, for the place where Jesus was crucified was near the city; and it was written in Hebrew, in Latin, and in Greek.

Joh 19:21 The chief priests of the Jews therefore said to Pilate, "Don't write, 'The King of the Jews,' but, 'he said, I am King of the Jews.' "

Joh 19:22 Pilate answered, "What I have written, I have written."

Joh 19:23 Then the soldiers, when they had crucified Jesus, took his garments and made four parts, to every soldier a part; and also the coat. Now the coat was without seam, woven from the top throughout.

Joh 19:24 Then they said to one another, "Let's not tear it, but cast lots for it to decide whose it will be," that the Scripture might be fulfilled, which says, "They parted my garments among them. For my cloak they cast lots." Therefore the soldiers did these things.

Joh 19:25 But there were standing by the cross of Jesus his mother, and his mother's sister, Mary the wife of Clopas, and Mary Magdalene.

Joh 19:26 Therefore when Jesus saw his mother, and the disciple whom he loved standing there, he said to his mother, "Woman, behold your son!"

Joh 19:27 Then he said to the disciple, "Behold, your mother!" From that hour, the disciple took her to his own home.

Joh 19:28 After this, Jesus, seeing that all things were now finished, that the Scripture might be fulfilled, said, "I am thirsty."

Joh 19:29 Now a vessel full of vinegar was set there; so they put a sponge full of the vinegar on hyssop, and held it at his mouth.

Joh 19:30 When Jesus therefore had received the vinegar, he said, "It is finished." He bowed his head, and gave up his spirit.

Joh 19:31 Therefore the Jews, because it was the Preparation Day, so that the bodies wouldn't remain on the cross on the Sabbath (for that Sabbath was a special one), asked of Pilate that their legs might be broken, and that they might be taken away.

Joh 19:32 Therefore the soldiers came, and broke the legs of the first, and of the other who was crucified with him;

Joh 19:33 but when they came to Jesus, and saw that he was already dead, they didn't break his legs.

Joh 19:34 However one of the soldiers pierced his side with a spear, and immediately blood and water came out.

Joh 19:35 He who has seen has testified, and his testimony is true. He knows that he tells the truth, that you may believe.

Joh 19:36 For these things happened, that the Scripture might be fulfilled, "A bone of him will not be broken."

Joh 19:37 Again another Scripture says, "They will look on him whom they pierced."

Joh 19:38 After these things, Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, asked of Pilate that he might take away Jesus' body. Pilate gave him permission. He came therefore and took away his body.

Joh 19:39 Nicodemus, who at first came to Jesus by night, also came bringing a mixture of myrrh and aloes, about a hundred Roman pounds.

Joh 19:40 So they took Jesus' body, and bound it in linen cloths with the spices, as the custom of the Jews is to bury.

Joh 19:41 Now in the place where he was crucified there was a garden. In the garden was a new tomb in which no man had ever yet been laid.

Joh 19:42 Then because of the Jews' Preparation Day (for the tomb was near at hand) they laid Jesus there.