April 8, 2020

Unto us a Child is born, unto us a Son is given Isaiah 9:6 by Roy Davison

http://www.oldpaths.com/Archive/Davison/Roy/Allen/1940/018-childisborn.html

Unto us a Child is born, unto us a Son is given Isaiah 9:6
 
The birth of a child is a grand occasion. Each child is a gift from God with immense potential and an eternal destiny. Every child is special, but this Child would be unique!

“For unto us a Child is born,
Unto us a Son is given;
And the government will be upon His shoulder.
And His name will be called Wonderful, Counselor,
Mighty God, Everlasting Father, Prince of Peace.
Of the increase of His government and peace
There will be no end,
Upon the throne of David and over His kingdom,
To order it and establish it with judgment and justice
From that time forward, even forever.
The zeal of the Lord of hosts will perform this”
(Isaiah 9:6, 7).


This birth announcement was written rather early, more than 700 years before the birth!

This can refer to no other than the Messiah, the Anointed One, the Christ, the Great King predicted by the prophets. And there is only one person in history who has fulfilled these predictions, Jesus of Nazareth.

Isaiah had already written: “Therefore the Lord Himself will give you a sign: Behold, the virgin shall conceive and bear a Son, and shall call His name Immanuel” (Isaiah 7:14).

The Hebrew word can mean either ‘virgin’ or ‘young woman’. In the Septuagint Greek translation of the Old Testament, made 300 years before Christ, Hebrew scholars translated this word with the Greek word for ‘virgin’ (παρθένος) that does not have another meaning. When this text is quoted in the New Testament, the Holy Spirit also used the Greek word for virgin (Matthew 1:23; Luke 1:31). The alternate meaning in Hebrew leaves room for a double fulfillment, one as a regular sign for king Ahaz, plus a deeper meaning relative to the Messiah. The Messiah would indeed be born of a virgin.

The virgin’s Child will be called ‘Immanuel’, which means ‘God with us’. His name will be called “Mighty God” (Isaiah 9:6), a designation that is used for Jehovah in Isaiah 10:21, “The remnant will return, the remnant of Jacob, to the Mighty God.”

The titles of this Child are based on His deity.

The Child is called, ‘Wonderful, Counselor’. The Angel of the LORD said to Manoah, the father of Samson: “Why do you ask My name, seeing it is wonderful?” (Judges 13:18). In Isaiah 28:29 we read: “This also comes from the LORD of hosts, Who is wonderful in counsel and excellent in guidance.”

The Child is also called ‘Eternal Father’.

In what sense can the Messiah be called ‘Father’? A son can also be a father. The word does not always have exactly the same meaning. Joseph said, for example, that God had made him a father to Pharaoh (Genesis 45:8). The Messiah would be a Father for His followers. In Hebrews 2:13, Isaiah 8:18 is quoted and applied to the Messiah: “Here am I and the children whom God has given Me.” Jesus calls His followers ‘children’ (Mark 10:24; John 21:5) and ‘little children’ (John 13:33).

It will be a kingly Child, “the government will be upon His shoulder.” His name will be called ‘Prince of Peace’. Among the thousands of monarchs who have ruled, how many can be called ‘a prince of peace’?

“Of the increase of His government and peace there will be no end, upon the throne of David and over His kingdom” because He will “establish it with judgment and justice.” How many rulers establish their kingdom with judgment and justice?

How long will His government last? “From that time forward, even forever.”

The farther we read, the more amazing it becomes! An eternal kingdom! How is such a thing possible? We receive the answer: “The zeal of the Lord of hosts will perform this” (Isaiah 9:6).

A hundred years later, king Nebuchadnezzar is informed by the prophet Daniel: “And in the days of these kings the God of heaven will set up a kingdom which shall never be destroyed; and the kingdom shall not be left to other people; it shall break in pieces and consume all these kingdoms, and it shall stand forever” (Daniel 2:44). This would happen during the third great kingdom after the Babylonian kingdom, the Roman Empire.

In the New Testament we find the fulfillment of these remarkable predictions.

The Romans are in power. The angel Gabriel appears to a virgin and says: “Do not be afraid, Mary, for you have found favor with God. And behold, you will conceive in your womb and bring forth a Son, and shall call His name JESUS. He will be great, and will be called the Son of the Highest; and the Lord God will give Him the throne of His father David. And He will reign over the house of Jacob forever, and of His kingdom there will be no end” (Luke 1:30-33).

“Then Mary said to the angel, ‘How can this be, since I do not know a man?’ And the angel answered and said to her, ‘The Holy Spirit will come upon you, and the power of the Highest will overshadow you; therefore, also, that Holy One who is to be born will be called the Son of God’” (Luke 1:34, 35).

“Now the birth of Jesus Christ was as follows: After His mother Mary was betrothed to Joseph, before they came together, she was found with child of the Holy Spirit. Then Joseph her husband, being a just man, and not wanting to make her a public example, was minded to put her away secretly. But while he thought about these things, behold, an angel of the Lord appeared to him in a dream, saying, ‘Joseph, son of David, do not be afraid to take to you Mary your wife, for that which is conceived in her is of the Holy Spirit. And she will bring forth a Son, and you shall call His name JESUS, for He will save His people from their sins’” (Matthew 1:18-21).

“Then Joseph, being aroused from sleep, did as the angel of the Lord commanded him and took to him his wife, and did not know her till she had brought forth her firstborn Son. And he called His name JESUS” (Matthew 1:24, 25).

“And it came to pass in those days that a decree went out from Caesar Augustus that all the world should be registered. This census first took place while Quirinius was governing Syria. So all went to be registered, everyone to his own city. Joseph also went up from Galilee, out of the city of Nazareth, into Judea, to the city of David, which is called Bethlehem, because he was of the house and lineage of David, to be registered with Mary, his betrothed wife, who was with child. So it was, that while they were there, the days were completed for her to be delivered. And she brought forth her firstborn Son, and wrapped Him in swaddling cloths, and laid Him in a manger, because there was no room for them in the inn.

“Now there were in the same country shepherds living out in the fields, keeping watch over their flock by night. And behold, an angel of the Lord stood before them, and the glory of the Lord shone around them, and they were greatly afraid. Then the angel said to them, ‘Do not be afraid, for behold, I bring you good tidings of great joy which will be to all people. For there is born to you this day in the city of David a Savior, who is Christ the Lord. And this will be the sign to you: You will find a Babe wrapped in swaddling cloths, lying in a manger.’ And suddenly there was with the angel a multitude of the heavenly host praising God and saying: ‘Glory to God in the highest, and on earth peace, goodwill toward men!’

“So it was, when the angels had gone away from them into heaven, that the shepherds said to one another, ‘Let us now go to Bethlehem and see this thing that has come to pass, which the Lord has made known to us.’ And they came with haste and found Mary and Joseph, and the Babe lying in a manger. Now when they had seen Him, they made widely known the saying which was told them concerning this Child. And all those who heard it marveled at those things which were told them by the shepherds. But Mary kept all these things and pondered them in her heart. Then the shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told them” (Luke 2:1-20).

“So all this was done that it might be fulfilled which was spoken by the Lord through the prophet, saying: ‘Behold, the virgin shall be with child, and bear a Son, and they shall call His name Immanuel , which is translated, ‘God with us’” (Matthew 1:22, 23).

“For unto us a Child is born,
Unto us a Son is given;
And the government will be upon His shoulder.
And His name will be called Wonderful, Counselor,
Mighty God, Everlasting Father, Prince of Peace.
Of the increase of His government and peace
There will be no end,
Upon the throne of David and over His kingdom,
To order it and establish it with judgment and justice
From that time forward, even forever.
The zeal of the Lord of hosts will perform this”
(Isaiah 9:6, 7).
Amen.

Roy Davison


The Scripture quotations in this article are from
The New King James Version. ©1979,1980,1982, Thomas Nelson Inc., Publishers.
Permission for reference use has been granted.
Published in The Old Paths Archive
(http://www.oldpaths.com)

WISE MEN SEEK THE PREDICTED KING by David Vaughn Elliott

http://steve-finnell.blogspot.com/search?updated-max=2017-03-30T17:06:00-07:00&max-results=10

WISE MEN SEEK THE PREDICTED KING
by David Vaughn Elliott 

With December well behind us, so that "the spirit of the season" doesn't interfere with a calm consideration of the topic, let's consider the famous Magi, who came to visit the baby Jesus.

First, let's get some false concepts out of the way. How many Wise Men were there? We don't know. Three gifts, yes, but three gifts could have been given by two men or twenty. Came on camels? Maybe. Were they kings, as in "We three kings of orient are..."? Not at all. Did they come to the manger the night Jesus was born? No way. Matt. 2:10-11 says, "After coming into the house they saw the Child with Mary His mother." The house, not the stable. When did they arrive? It's a matter of harmonizing Matthew with Luke. 

Luke 2:22-24 tells of Mary and Joseph taking the baby Jesus to Jerusalem to perform the rites commanded by Moses "for their purification according to the law of Moses." Compare this context with Lev. 12. Mary's purification would have been 40 days after Jesus' birth. Forty days is not enough time to include the visit of the Wise Men, the flight into Egypt, and the return from Egypt. In addition, when the family arrived back in Israel, God warned Joseph not to go into Judea, where both Jerusalem and Bethlehem were located. So they returned to Nazareth. Putting all this together, the visit of the Wise Men had to be after the presentation in the temple, at least six weeks after Jesus' birth. 

Who Were These "Wise Men"? 
 
We commonly call these men the "Wise Men," with capital letters. Some Bibles choose rather to transliterate the Greek word into English as "magi." This is the plural form of "magos," which one Greek authority defines as "the name given by the Babylonians (Chaldeans), Medes, Persians, and others, to the wise men, teachers, priests, physicians, astrologers, seers, interpreters of dreams, augers, soothsayers, sorcerers, etc."

This makes us think of the prophet Daniel, who six centuries earlier, was among "the wise men of Babylon" (Dan. 2:12, ff). In Dan. 2:27, wise men, conjurers, magicians, and diviners are listed together. In the Septuagint (Greek translation of OT), "magos" appears often in connection with Daniel. And Daniel 5:11 says that Daniel was made the "chief of the magicians, conjurers, Chaldeans and diviners." Chief of the magi. 

On Pentecost A.D. 30, among the Jews present in Jerusalem were "Parthians and Medes and Elamites, and residents of Mesopotamia" (Acts 2:9). This means that many Jews still lived in the area where Daniel had lived. It is thus tantalizing to ponder what connection the Magi may have had with Jews in "the east," and if they were even acquainted with the great prophetic book of Daniel. We know not. 

"Magi from the east arrived in Jerusalem, saying, 'Where is He who has been born King of the Jews? For we saw His star in the east' " (Matt. 2:1-2). How did these men know that the star they saw in the east was the star of the King of the Jews? 

We know that God spoke to the Wise Men later, because "having been warned by God in a dream not to return to Herod, the magi left for their own country by another way" (Matt. 2:12). We also know that the star did not behave like a normal star, because "the star, which they had seen in the east, went on before them until it came and stood over the place where the Child was" (Matt. 2:9). No star moves like that nor stands over a specific building. So it was a miraculous star, a divine act of God. We must assume that God originally somehow communicated to the Magi the meaning of this star.

Wise Men Seek and Worship the Baby
There is much we do not know about these Wise Men, Magi. We do know that they traveled a long way in order to worship a baby! "They fell to the ground and worshiped Him" (Matt. 2:11).

However, the star had not guided the Wise Men immediately to Bethlehem. Because they were somewhat on their own, it seemed logical to go to Jerusalem first, since it was the capital of the Jews.

When Herod heard that the Wise Men were looking for the King of the Jews, he called the chief priests and scribes and "inquired of them where the Messiah was to be born" (Matt. 2:4). Herod knew enough of God's prophetic Word to equate "King of the Jews" with "Messiah" (Christ). He also figured the Jewish scholars would know where the Messiah was to be born. He was right. The scholars quoted the prophet Micah, and Herod had enough faith to believe the truth of that seven-century-old prophecy. And yet Herod dared to attempt to assassinate the Messiah.

Not so, the Wise Men. The Wise Men were wise men. They sought the infant, not to slay Him, but to worship Him. Worship an infant! How much did these men know? We don't know. But somehow they realized this infant was unique, He would be King of the Jews and obviously not just any ordinary King. 

Jesus was born to be King of the Jews. Thirty-three years later, He died on the cross with the same title over him: "This is Jesus the King of the Jews" (Matt. 27:37). Born King, died King. That, of course, was not the end. It was just the beginning. Scripture tells us that the "Lamb" is "Lord of lords and King of kings" (Rev. 17:14). At his first coming, many mocked him for claiming to be a king. At his second coming, "at the name of Jesus every knee will bow... every tongue will confess that Jesus Christ is Lord, to the glory of God the Father" (Phil. 2:10-11). Worship Jesus now voluntarily in love, or worship Him at the judgment in fear.

Two thousand years ago, the Wise Men worshiped Jesus. Today, wise men and women still worship Jesus. And you?

CAN HUMANS REALLY LOVE THIS DEEPLY? by Jim McGuiggan

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

CAN HUMANS REALLY LOVE THIS DEEPLY?

Maria White never enjoyed good health and she died at the tragically young age of thirty-two, but not before she had established herself as a poet of note and married James Russell Lowell, who, with her help, finally outshone her as “a name”. She had a poet’s heart and like all the truly fine poets she saw things the rest of us only grope after in part blindness. Speaking as a Christian I recognize that human loves share in the flaws that are part of our fallen humanity but speaking as a Christian who has known more than his share of ignorance down the years I haven’t seen clearly enough the beauty and riches God has placed in these human loves. Too, I’ve underestimated their power even while I admitted that they have immense power. I haven’t seen the beauty and richness of life because like so many others before me—people who’ve taught and shaped me—I’ve spoken almost exclusively of sin and forgiveness, of God’s redeeming activity without connecting it with his eternal purpose to bless and give life and I’ve said more about leaving this life than truly living it.
Again, like millions before me down the centuries I’ve narrowed the meaning of the life and death, resurrection and glorification of Jesus as to how they relate to and deal with sin. I can hardly make up for my failure by now saying nothing about sin and reconciliation for that would be tragic as well as a distortion of the meaning of Jesus Christ. He deals with our sin, thank God!
But he deals with our sin to gain God’s ultimate and eternal purpose, namely, to bless the human family with fullness of life; a fullness of life that is holy and honorable in righteousness but a life that includes human loves cleansed of all of whatever that mars them. Redemption confirms God’s creation intention rather than reduces or dismisses it. Redemption and blessing aren’t two distinct stories running parallel—they’re two faces of one coin, two themes in one drama.
I mentioned Maria White Lowell at the beginning because in one of her poems she stresses the depth and appeal of human love. In her powerful and infectious way here’s what she says in one of her four sonnets about her love for her husband, James Russell She makes the point that if Death came and took her to heaven that even there, in the midst of all the glory and with heaven’s shining ones by her side she would tire of the endless blue if she couldn’t look down on the earth and see the one she loved. No one should accuse her of heresy; they should simply pay attention to her way of expressing the beauty, glory and wonder of the love of one human for another. Here’s how she says it (quoted in H. E. Scudder’s biography of her husband).
If Death uplift me, even thus should I,
Companioned by the silver spirits high
And stationed on the sunset’s crimson towers,
Bending over earth’s broad stretch of bowers,
To where my love beneath their shades might lie;
For I should weary of the endless blue,
If that one soul, so beautiful and true,
Were hidden by earth’s vapors from my sight.
But what she in soft brilliance implies about the depths to which human loves can go pales before what we hear from Moses in Exodus 32:32. God has threatened to obliterate apostate Israel and Moses, while freely acknowledging their great wickedness, begs Him to forgive them, “but if not, then blot me out of the book you have written.” What do you make of such devotion?
Then we have Paul in Romans 9:3 saying, “For I could wish that I myself were cursed and cut off from Christ for the sake of my brothers, those of my own race, the people of Israel.” The scholars tell of various linguistic possibilities and niceties but J.G.D. Dunn was right when he said the only reason we search for linguistic options is because of the breathtaking thing Paul clearly said. N.T Wright refuses to hide his astonishment at Paul’s statement.
It would be foolish to think Paul thought his being anathematized could save others and there’s certainly no need to think he was actually saying to God what Moses did say to God. (There is more in Paul’s statement than there is in Moses’—but that’s another discussion.) What is clearly beyond dispute is this: Paul so loved his people that being cut off from Jesus, wouldn’t be too great a price for him to pay on their behalf. He knew what Moses felt toward them and he knew even better what Jesus felt about them and he here expresses his own heart toward them. Make what we want of it, Paul’s love for his people and his agony over their loss leads to this outpouring of passion.
In Exodus 32:33 there is something of a gentle rebuke—so I judge—in what God says to Moses but there is no reason for us to believe that God is not pleased with the depth of Moses’ feeling for Israel. Paul, often accused of being a renegade Jew, makes it clear that that isn’t true but in saying what he says he is revealing the wonder of the love humans can have for one another that they can feel to such depths and express such ongoing thoughts.
By the time some of us are done trying to get around the plain meaning of his statement we have Paul saying nothing worth saying. “If it were permissible for me to ask such a thing and if I thought it might avail something (though I know it wouldn’t) I could see myself praying such a prayer.”
That isn’t at all like anything Paul said. James Dunn is right, “In cases like this it is always wise to ask not simply, ‘What did the author intend to say?’ But also, ‘What could the author have expected his readers to understand by his language?’” It’s clear to me that Paul is saying something like, “I’d be willing to be damned for their sake, to save them; that’s how deeply I feel for them.”
I’m not the only one who feels that there is a handful of people for whom I now in life feel so deeply about that if they didn’t make it to the better world and life that is ahead that it wouldn’t be a better world for me.
I know we’re not to read the deep feelings of Maria White Lowell, Moses and Paul and “measure the speech of their hearts with the rules of logic.” Humans are capable of feeling so deeply that they can contemplate losing all if their beloved gains. This is a gift of God and it’s like God.
(Oh, Holy One, in our best moments we feel such feelings and they tell us of the things you are doing within us. Knowing and sensing that pleases us very much and we want to know it better and sense it more deeply and we ask that you continue to so shape us that the genuine willingness to pay any price that comes with it will rise within us. This prayer in the Savior, the Lord Jesus.)

Does Picking Up Sticks Deserve the Death Penalty? by Kyle Butt, M.Div.

http://apologeticspress.org/APContent.aspx?category=11&article=1259

Does Picking Up Sticks Deserve the Death Penalty?

by  Kyle Butt, M.Div.

In his book, Losing Faith in Faith, denominational-preacher-turned-atheist, Dan Barker, wrote a chapter titled “Is the Bible a Good Moral Guide?” In that chapter, he argued that the Bible is not an acceptable guide for human behavior. In fact, he claimed that the God of the Bible is “an immoral person.” As proof of God’s “immorality,” Barker referred to a brief incident found in Numbers 15. In that chapter, a man was found gathering sticks on the Sabbath. Those who found the man took him to Moses and Aaron, who put him under guard until they could ascertain from God how this man should be punished. According to Numbers 15:35, the “Lord said to Moses, ‘The man must surely be put to death; all the congregation shall stone him with stones outside the camp.’ ” Writing about this episode, Barker quipped:
If there were something dangerous about picking up sticks on Saturday or Sunday, then humanity should know it by now. Since we all agree that such an act in itself is harmless, then whoever executes a person for committing such a “crime” is an immoral person. Even if there were something wrong about picking up sticks, it is not so terribly wrong that it deserves capital punishment (1992, p. 329).
Is it true that God was wrong in ordering this man to be stoned?
Barker claims that “we all agree” that picking up sticks on Saturday or Sunday is harmless. However, Barker does not take into account that the man was in direct violation of a specific command issued by God to the Israelites. One of the Ten Commandments specifically stated: “Remember the Sabbath day, to keep it holy. Six days you shall labor and do all your work, but the seventh day is the Sabbath of the Lord your God. In it you shall do no work” (Exodus 20:8-10). We do not all agree that disobedience to a direct command from God is harmless. Implied in Barker’s assessment of God’s punishment in this incident is the idea that Barker (and many skeptics like him) seems to think that he knows disobeying a “petty” command from God could not cause harm. In truth, there is no way that Barker could know what would have happened if this man’s disobedience was not punished as it was.
Often, disobedience to the commands of one who is in a position to know more about a particular situation could result in harm or death for multiplied thousands. For instance, why does the United States military insist on obedience to officers even in the minutest details? After all, “we all agree” that wearing a pair of boots that is not shined properly is a “harmless” activity, and folding a shirt incorrectly is no great crime. Why, then, does the military insist upon obedience even in the most minuscule ordinances? The simple truth is that laxity in obedience to small regulations breeds laxity in obedience to other ordinances. And if that laxity is not punished quickly and decisively, it has the potential to be contagious, and spread throughout the entire group or organization. And while inadvertent missteps in dress might not receive extremely harsh punishment, openly rebellious behavior to those of higher rank certainly would carry a significant punishment.
Let us examine how that might work. Suppose that the Commander in Chief of the U.S. military declared that only black boots are to be worn by the troops. Then suppose that one of the troops rebelliously decides he does not want to wear black boots, and thus dons a pair of bright-red boots. He marches with his fellow troops, and his commanding officers do nothing to punish him. His fellow troops see that his blatant indiscretion goes unpunished, so they decide to rebel and wear red boots. Soon, half the army is wearing red boots, a scenario that does not seem that “harmful.” When they are called to battle, however, the importance of the Commander’s regulations becomes evident. The enemy is dressed exactly like the U.S. military, except the enemy army wears red boots. The only way to distinguish between friend and foe happened to be the boot color, and due to the rebellious disobedience of the one man who was doing something “harmless,” thousands of U.S. troops are killed by friendly fire. A direct command from the Commander in Chief almost always houses an important purpose, about which many of those who are supposed to follow the command know little or nothing. Many times, only the Commander in Chief knows how harmful disobedience to the command can be.
In the same way, God issued a direct command. That command was blatantly disobeyed. How harmful could that one man’s disobedience have been? What if Joshua had seen this man’s disobedience go unpunished, and when God told him to march around Jericho thirteen times, Joshua decided that one time would be enough? Or what if the Israelites saw this man go unpunished, and thus decided that eating uncooked pork was not that big of a deal either? Or suppose that the Israelites had seen this man’s disobedience, decided they would break the other nine commandments, and therefore began to murder and commit adultery. The truth is, God is in a position to know much more about the situation than humans. He knew exactly what would have happened if this man’s disobedience was not punished.
Foreseeing the validity of this reasoning, Dan Barker conceded that punishment might be necessary, but claimed that the death penalty was too harsh. Says who? Suppose this man’s disobedience, if not punished with death, would have resulted in the moral collapse of the entire Israelite nation? Is there anyway Dan Barker could know that such would not be the case. Or suppose that this man’s disobedience to a direct command from God, if not punished by the death penalty, would have caused the Israelites to neglect sanitation laws instituted by God, bringing in a plague that killed thousands. What penalty would be appropriate for a man who was responsible for the death of thousands? In truth, only God could know what would have happened if this man’s disobedience had gone unpunished, and only God could have known what would have happened if that punishment was not the death penalty. When Dan Barker and other skeptics demand that God’s punishment in this (or other) cases is too harsh, they do so without reference to any objective, moral standard. Their sole defense is a wave of the hand and a “we all feel” statement that is designed to draw in their readers emotionally.
The Bible says that God knows “all things” (1 John 3:20). Since that is the case, only God can truly determine what is harmful and what is not harmful, and only God has the prerogative of determining the proper punishment for disobedience. Today, we no longer are under Old Testament laws concerning the Sabbath, but we are under the New Testament laws established by Jesus. In comparing disobedience to the two laws, the writer of Hebrews concluded:
Anyone who has rejected Moses’ law dies without mercy on the testimony of two or three witnesses. Of how much worse punishment, do you suppose, will he be thought worthy who has trampled the Son of God underfoot, counted the blood of the covenant by which he was sanctified a common thing, and insulted the Spirit of grace (10:28-29)?
Disobedience to God is a serious offense. It often is the case that those who are the most disobedient to His commandments are the ones who attempt to minimize the importance of obedience.

REFERENCE

Barker, Dan (1992), Losing Faith In Faith—From Preacher to Atheist (Madison, WI: Freedom from Religion Foundation).

Does the Abrahamic Covenant Justify Infant Baptism? by Caleb Colley, Ph.D.

http://apologeticspress.org/APContent.aspx?category=11&article=1439

Does the Abrahamic Covenant Justify Infant Baptism?

by  Caleb Colley, Ph.D.

Many religious groups practice infant baptism for the salvation of infants, and teach that the practice is scriptural. In fact, “Christian names” came into use as a result of the popularity of infant baptism (Arnold, 1997, p. 40). Others, however, refuse to baptize infants, and teach that infant baptism in unscriptural. Because of contradictory teachings on the issue, it is necessary to examine the arguments traditionally offered by those who defend infant baptism.
Genesis 17:7-8 reads: “And I will establish My covenant between Me and you and your descendants after you in their generations, for an everlasting covenant, to be God to you and your descendants after you.” Proponents of infant baptism often appeal to the implication of Genesis 17:7 that God intended to include children in religion. It follows, say the supporters of infant baptism, that God wants children to be involved in religion, and baptism should initiate their religious activity. Thus, they contend, infants should be baptized.
Baptism, however, is not under consideration in Genesis 17. The passage is an account of the establishment of the Abrahamic covenant—and baptism was not a part of that covenant. Children were to be included in the religion of the Old Testament (see Deuteronomy 6:7), and were present in the assembly when the covenant was renewed (see Deuteronomy 29:10-13 and Joshua 8:35) and in other religious assemblies (Joel 2:16). But they had no need to submit to baptism, since baptism was not commanded by Mosaic law. The Abrahamic Covenant is contrasted with the New Testament Covenant in Hebrews 8:8-11:
Because finding fault with them, He says, “Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and with the house of Judah—not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they did not continue in My covenant, and I disregarded them, says the Lord. For this is the covenant that I will make with the house of Israel after those days, says the Lord: I will put My laws in their mind and write them on their hearts; and I will be their God and they shall be My people” (cf. Jeremiah 31:31ff.).
The Abrahamic Covenant is no longer in effect. [NOTE: The word “everlasting” in Genesis 17:7 does not mean that the covenant would literally last forever, but that it would last for a long time, and that its principles would be foundational for all of God’s relationships with humanity; see Aalders, 1981, p. 308.] It did not include baptism, as the New Testament Covenant does. The Abrahamic Covenant was a fleshly covenant, in that it required all male children to be circumcised (Genesis 17:9-14; see Willis, 1984, pp. 247-48). The New Covenant, however, prescribes purification of the heart—the fulfillment of the spiritual redemption promised to Abraham and David (see Matthew 26:26-29; Luke 22:20)—instead of fleshly purification of circumcision (Acts 15:9; Galatians 5:2; 6:15). The New Testament emphatically teaches that the ordinance of circumcision has been taken away and is no longer commanded by God (Acts 15:1-24; 1 Corinthians 7:19; Galatians 5:6; 6:15; Colossians 3:11), just as many other ordinances of Abrahamic and Mosaic law are no longer in effect (Hebrews 10:1-10; Galatians 3:24-25; see Coffman, 1985, pp. 226-227). Under the Abrahamic and Mosaic law, sins had to be atoned with the blood of bulls and goats, but Christ shed His blood, so now all bloody ordinances are abolished (Hebrews 9:22, 28; see Henry, 1706, 1:112).
Though circumcision did involve children, the similarities between circumcision and baptism are minor, while differences between the two ordinances are significant. J. Burton Coffman noted several such differences:
(1) Circumcision was for males only; Christian baptism is for all Christians. (2) Circumcision was performed on all infants eight days old; Christian baptism, in the scriptural sense, cannot be administered upon any persons whomsoever, except those of accountable age who believe in the Lord Jesus Christ, have repented of their sins, and have confessed Christ before men. (3) Circumcision had absolutely no connection whatever with the forgiveness of sins; Christian baptism is for the purpose of receiving the remission of sins. (4) In circumcision, the initiative for the performance of the rite of necessity existed apart from the one circumcised; whereas, in Christian baptism, the Lord said, “Repent and have yourselves baptized” (Acts 2:38), showing that in Christianity, the initiative must derive from the person being baptized. (5) Circumcision had nothing at all to do with Abraham being justified, because that took place before the rite was ever given; however, baptism is a factor in the Christian’s justification, in the sense that he cannot be justified while refusing to submit to it (God had not commanded Abraham to be circumcised prior to his justification; but God has commanded all men of this dispensation to be baptized…) [1985, p. 230, parenthetical comment and emp. in orig.].
Circumcision was a small sign to show that those who followed God lived under a covenant that affected every area of life (see Keil and Delitzsch, 1996, p. 143; Sailhamer, 1990, p. 139), but baptism is more than a sign that Christians will obey God. Even slaves, whether born into the house of Abraham or purchased, were required to be circumcised, whether or not the slave had faith in God (Genesis 17:9-13). But faith is a prerequisite to baptism (Mark 16:16; Acts 8:36-37). Also, circumcision has a hygienic value (which motivates some to administer the procedure in modern times; see Armerding and Lewis, 1988, p. 700), while baptism is purely a religious ordinance with no medically beneficial qualities.
Finally, the words “seed” or “descendants,” as used in Genesis 17:7, do not specifically refer to infants, children, or even adults, but denote the generations that would follow Abraham. God never has shunned children (see Leupold, 1942, p. 518). On the contrary, God was merciful to children in the Old Testament (Leviticus 19:18; see A.P. Staff, 2002), and Christ Himself welcomed children in the New Testament (Mark 10:13-16). However, to allege that the Old Testament somehow sets a precedent for infant baptism in the New Testament is to err. Infant baptism is not authorized in Genesis 17:7, nor in any other Old Testament passage mentioning children or descendants.

REFERENCES

Aalders, G.Ch. (1981), Genesis (Grand Rapids, MI: Zondervan).
Armerding, C.E. and Thomas Lewis (1988 reprint), “Circumcision,” International Standard Bible Encyclopedia, ed. G.W. Bromiley (Grand Rapids, MI: Eerdmans), 1:700-702.
Arnold, Eberhard (1997), The Early Christians in Their Own Words (Farmington, PA: Plough) fourth edition.
Coffman, James Burton (1985), Commentary on Genesis (Abilene, TX: ACU Press).
Henry, Matthew (1706), Matthew Henry’s Commentary on the Whole Bible (McLean, VA: MacDonald).
Keil, C.F. and F. Delitzsch (1996 reprint), “Genesis,” Commentary on the Old Testament (Peabody, MA: Hendrickson).
Leupold, H.C. (1942), Exposition of Genesis (Grand Rapids, MI: Baker).
Sailhamer, John H. (1990), “Genesis,” The Expositor’s Bible Commentary (Grand Rapids, MI: Zondervan).
A.P. Staff (2002), “The Killings of Numbers 31,” [On-line], URL: http://www.apologeticspress.org/articles/586.
Willis, John T. (1984), “Genesis,” The Living Word Commentary (Abilene, TX: ACU Press).

Does the Bible Teach a Flat Earth? by Justin Rogers, Ph.D.

http://apologeticspress.org/APContent.aspx?category=11&article=5428

Does the Bible Teach a Flat Earth?

by  Justin Rogers, Ph.D.

[Editor’s Note: AP auxiliary writer Dr. Rogers serves as an Associate Professor of Bible at Freed-Hardeman University. He holds an M.A. in New Testament from FHU as well as an M.Phil. and Ph.D. in Hebraic, Judaic, and Cognate Studies from Hebrew Union College-Jewish Institute of Religion.]
Earlier this year, basketball star Kyrie Irving drew headlines for advocating a flat Earth.1 The sports media lampooned Irving for several days until he finally admitted he was wrong.2 While Irving initially defended the “science” behind his claim, many others defend the flat Earth position because of what they read in the Bible. But what does the Bible really say about the shape of the Earth? For those with a high view of Scripture, the Bible stands as an unquestioned authority. If the Bible teaches the Earth is flat, then we must believe it, regardless of what pseudoscience says. Indeed, a number of theorists insist a spherical Earth is contrary to the teaching of Scripture. Are they correct?

Respect the Genre

Flat-Earth theorists marshal a number of biblical passages to defend their assertion (e.g., Joshua 10:12-13; 1 Chronicles 16:30; Psalm 93:1; 96:10; 104:5). One notices instantly that almost every passage cited in favor of the flat-Earth position occurs in a poetic context.3 To be responsible readers of the Bible, we must respect the genre of literature we are reading. Poetry is to be read differently than prose; it is more expressive, emotional, and metaphorical. In fact, taking biblical poetry literally would, in some cases, pervert clear scriptural teaching elsewhere, leading to the belief that there are many gods instead of one God (Exodus 15:11; Psalm 86:8), that humans are really gods (Psalm 82:6), that thunder is the voice of God (2 Samuel 22:14), that God slays sea monsters (Psalm 74:12-14), and that God has wings (Psalm 61:4). Obviously, these passages cannot be understood for what they literally say. So, a common-sense understanding of how poetry functions prevents us from making erroneous interpretive deductions. To insist that metaphorical language must be interpreted literally is to contradict the original authorial intent.

Respect the Audience

In addition to respecting the author’s intent, we must also respect the audience’s understanding. We often hear cosmic complexities expressed in phenomenological language. In other words, the world is explained as it appears on Earth, or in terms we can understand. Even today, we speak of the Sun “rising and setting,” even though virtually every fourth-grade science student knows that, scientifically, this is not the case. Thus, it should not surprise to find the Bible speaking in similar terms (Genesis 28:11; Joshua 10:13; the Hebrew idiom is the Sun “going”). We also describe rain as falling from the sky even though the truth of the water cycle is basic to any elementary ecology. So also Scripture describes rain as though it is contained in a storage compartment above the sky (Genesis 1:7; Psalm 148:4). For God to teach modern scientific astronomy and meteorology to an ancient Hebrew audience would do little good. We know God is not the author of confusion (1 Corinthians 14:33), and He always speaks truth (Titus 1:2), but He condescends to express truths in terms humans can understand (e.g., Job 38-41). To hold the Bible’s language to modern scientific standards is a failure to appreciate the original audience of Scripture. The authors were divinely inspired, but the audience was not.

Is the Earth Flat? What the Bible Says

So how do these considerations relate to the shape of the Earth? Despite the preceding qualifications about reading and interpreting Scripture, we cannot locate a single verse in the Bible that teaches the Earth is flat. Neither in prose nor in poetry, neither by means of phenomenological language nor metaphor, do we find Scripture communicating a flat Earth. The flat-Earth theory is an interpretive deduction, usually based on poetic hyperbole. But is a flat Earth even an accurate interpretive deduction? As we will see, it is far from obvious that the Bible teaches the Earth is flat.

Isaiah 40:22: A Flat-Earth?

The golden text for a spherical Earth is Isaiah 40:22: God “sits upon the circle of the earth.” It has been long argued that a ball must be intended, for God could not possibly sit atop something flat. Of course, such a literal reading ignores the poetic context and the obvious anthropomorphism. However, flat-Earth theorists point out (correctly, we may add) that the Hebrew term for “circle” (חוג,chūg) does not necessarily refer to a sphere. Instead, they say, the term refers to a disc, thereby communicating a flat Earth. Indeed, the ancient Greek translation renders the term γῦρος (gūros), or “ring.” Further, the term “on” (על, ‘al)can also be translated “above,” without implying contact with an object (e.g., NASB, ESV). So this passage does not necessarily communicate a spherical Earth, but neither does it imply a flat Earth.
The only direct parallel to the language of Isaiah 40:22 is Job 22:14. Here God poetically “walks on the circle [חוג, chūg] of the heavens.” Most modern English translations render the term commonly translated “circle” as “vault” in this context (e.g., ASV, RSV, ESV, NIV). A vault provokes images of the Earth having a rounded top, as though a bowl. In other words, the Earth is conceived (albeit poetically) with a convex lid. Why “circle” appears in English translations of Isaiah 40:22 and “vault” in Job 22:14 is beyond my understanding, although the NKJV is consistent in both.4 The term חוג (chūg) is used in both passages, and should probably be translated identically. And a convex “vault” is probably the better option than “circle.”
Ancient Near Eastern thinkers typically conceived of the Earth as having a bowl-shape, with a solid, convex top (Job 37:18) that was covered by water (Job 26:10).5 God poetically “engraves a vault” (חק חג, chōq chāg) over the Earth, perhaps indicating the horizon, or perhaps referring to the bell-shaped vault over the top of the sky (Job 26:10; Proverbs 8:27). The point is that God separates the Earth from the store place of water (cf. Genesis 1:7), and thus carves out a channel above the sky to contain it. Again, these passages occur in poetic contexts, and it can be dangerous to impose a literal meaning on figurative language, as we have discussed. Unlike God, Job’s friends did not necessarily have a perfect scientific understanding, and are, in any case, speaking hyperbolically in Hebrew poetry. Their words simply reflect a popular expression of God’s complete sovereignty over nature. Nevertheless, one thing is sure: there is no thought of a flat Earth anywhere. The “circle of the earth” is a metaphor to be sure, but not even metaphorically is it understood as flat.
It should be noted that the Hebrew Bible does not have an equivalent for the term “sphere,” which in modern Hebrew is the loanword ספירה (sefîrāh). The word “ball” (דור, dūr) occurs in English translations in Isaiah 22:18, but it is clear from Isaiah 29:3 (the only other place the noun occurs) that it refers to a “roll” of items that have encircled a central object. A related verb form is found one other time in the Bible to describe stacked and perhaps “bound” wood (Ezekiel 24:5). In other words, the shape of such an object is beyond the scope of the term. So, the authors of the Hebrew Bible simply lacked the vocabulary to describe a perfectly round object. We cannot expect them to say what they did not have the words to communicate.

Joshua 10:12-13: The Sun Stands Still

Flat-earth theorists also cite the interruption of the Sun to “prove” their theory. The passage reports, “The sun stopped [דמם, d-m-m] and the moon stood still [עמד, ‘-m-d] until the nation avenged its enemies.... The sun stood still [עמד, ‘-m-d] in the middle of the sky and did not hurry to go about an entire day” (Joshua 10:13). Flat-earth theorists, who apparently also defend a geocentric model of the solar system, argue this passage certifies their position. They argue that, according to the standard heliocentric model, the Sun’s standing still would not interrupt the day at all. The Earth, heliocentrists argue, revolves around the Sun. In order for the Bible and the heliocentric model to be true, the Earth would need to pause its rotation on its axis in order for the Sun to appear to stop. But the Bible does not say the Earth stops; it says the Sun stops. Therefore, flat-earth theorists, adopting a geocentric model, argue the Earth must be fixed, and the Sun revolves around it.6
This reasoning violates one of the principles we have discussed: a failure to account for the audience’s understanding. Joshua was not written to Israelites in outer space. From the point of view of those on Earth, the “day” (or “daylight,” the Hebrew יום, yōm meaning both) was extended. Since a day is measured by the Sun, the Sun must have stopped its “going” (בוא, bô’). Indeed, it appeared to them that “the sun stopped in the middle of the sky.” This is a clear use of phenomenological language, and it simply means this day was unusually long. Daylight was halted miraculously so as to allow God’s forces more time to conquer their foes. This is the simplest explanation, and was virtually uncontested until recent times.7 But even if this passage is used to defend a geocentric model of the Universe (wrongly, I believe), Joshua 10:13 still has no bearing on the shape of the Earth. Flat-Earth theorists will need to look elsewhere for evidence.

The “Immovable” Passages

A number of biblical passages assert the immovability of the Earth (e.g., 1 Chronicles 16:30; Psalm 93:1; 96:10; 104:5). These are often proposed as an “obvious” rationale for the Earth being flat. But they do not bear the weight loaded upon them. None of these passages necessarily implies a flat Earth, and even if they might be cited as evidence for geocentricity, note that each of them occurs in a poetic context. If we were to hold Bible-believing flat-Earth theorists to the literal implications of these passages, they would have to insist the Earth neither orbits the Sun nor rotates on its axis. And if the Earth is fixed immovably and permanently, God could never destroy it, for its dissolution would violate its immovability (2 Peter 3:10). But, of course, these poetic passages are not intended to be taken literally.
Since each passage employs similar language and is applied for the same purpose, we shall examine just one as representative. The relevant part of Psalm 96:10 states, “The world is fixed; it cannot be moved.” Two Hebrew words in particular deserve attention. One is the word “fix” or “establish” (כון, kūn). This term does not fundamentally refer to being fixed in position, but rather to being fixed in permanence. Such can be said of David’s kingdom being “established” forever (1 Samuel 20:31; 2 Samuel 7:16; 1 Kings 2:12), or of cities that are “established” (Habakkuk 2:12). These are acts of intended permanence.
In reference to the physical world, the term is not used of the Earth alone, but of the heavenly bodies as well. The Sun, Moon, and stars “are established” by God (Psalm 8:3), as are the “heavens” (Proverbs 3:19). Does this mean the Bible envisions no movement among the heavenly bodies? If one took these passages literally, he or she would be required to say there are no orbits or movements of any astral body anywhere in the Universe. This is, of course, untrue, for even the earliest astronomers could map the stars and motions of the various heavenly bodies, as they serve to mark “seasons, days, and years” (Genesis 1:14). So, if these poetic passages are pressed literally, the Bible teaches that the Earth and all cosmic bodies are static. Is this what the Bible intends to communicate? Of course not. In fact, Scripture elsewhere affirms the movement of heavenly bodies (Jude 13). The Bible simply means to teach that God has programmed His creation to act according to determined, reliable patterns; in that sense, he has “fixed” the world.
The other Hebrew term, מוט (mūt), is translated “be moved.” Because the Earth does not “move,” it must be flat, right? Well, the term does not fundamentally refer to movement of position. It is the opposite of being “fixed” as expressed by the term כון, kūn. Scripture declares the righteous “shall not be moved” (Psalm 10:6; 21:7; Proverbs 10:30), not meaning, of course, that the righteous are paralyzed, but that they can feel secure in their life. To be movable in this sense is to be insecure, uncertain, and unreliable. The term מוט/mūt is often translated “slip” or “sway” (Psalm 66:9; 123:1), and can be used of poorly constructed objects that are destined to fall (Isaiah 40:20; 41:7).
The meaning of this term with regard to the world is understandable. The Earth is “set” in the sense that it is well-designed and well-constructed, and therefore functions without deviation, exactly as the Maker intended. It is secure, dependable, and reliable. The season for sowing and reaping, consistent rain, the course of the astral bodies—these are all evidence that the Earth is “immovable” in the author’s intended sense. Derek Kidner appropriately observes: “The first and last lines of verse 10 [Psalm 96] make it additionally clear that this is a prophecy of perfect government, not a pronouncement on—of all things!—the earth’s rotation.”8 The “fixed Earth” passages, when taken literally, do not make sense with the rest of Scripture. And even if one presses their literal meaning, they still do not teach the Earth is flat. The “fixed Earth” Scriptures are best read as poetic reflections on a world designed for the flourishing of life.

Conclusion

It seems that the typical passages cited in favor of the flat-Earth theory are drawn from a poetic context, and thus readers must be very careful about taking them literally. However, even if we choose to take every biblical passage literally, we still do not find a clear endorsement of flat-Earth theory. It should also be noted that even the supposed “spherical Earth” passages occur in poetic contexts, filled with metaphor and hyperbole. So, the Hebrew Bible has no official “position” on the shape of the Earth, whether round or flat. Descriptions of the shape of the Earth in the Bible must be classified with the Sun having wings (Malachi 4:2) or God having arms (Exodus 6:6; 1 Kings 5:3). These are obviously metaphors, and few rational readers would press them literally. But again, even if we take poetry literally, and ignore all hyperbole and metaphor in Scripture, we still find no clear statement that the Earth is flat.

ENdnotES

1 http://www.nba.com/article/ 2017/02/18/commissioner-adam-silver-all-star-press-conference.
2 http://www.cleveland.com/cavs/index.ssf/2017/02/kyrie_irving_admits_science_su.html.
3 See Justin Rogers (2016), “How to Read Biblical Poetry,” Gospel Advocate, September, p. 11.
4 The NKJV has “circle” in both verses, and the KJV has “circuit” in the Job verse.
5 See David J.A. Clines (2006), Job 21-37 in Word Biblical Commentary (Nashville, TN: Nelson), p. 559.
6 On geocentricity, see B. Thompson and T. Major (1988), “Does the Bible Teach Geocentricity?” http://apologeticspress.org/apcontent.asp x?category=11&article=1151.
7 For a history of discussion, see David M. Howard, Jr. (1998), Joshua in The New American Commentary (Nashville, TN: Broadman and Holman), 5:238-249.
8 Derek Kidner (1975), Psalms 73-150: A Commentary on Books III-V of the Psalms in Tyndale Old Testament Commentary (Downer’s Grove, IL: IVP), p. 349.

"THE GOSPEL OF MATTHEW" The Genealogy Of Jesus Christ (1:1-17) by Mark Copeland

                        "THE GOSPEL OF MATTHEW"

                 The Genealogy Of Jesus Christ (1:1-17)

INTRODUCTION

1. We begin our study by reading the first seventeen verses of Matthew (Mt 1:1-17)

2. In 2Ti 3:16-17, we are told that ALL scripture is profitable
   a. This includes such sections as the one we have just read
   b. Though some may consider it a dry, laborious genealogical table of names...
      1) It is profitable for doctrine
      2) It is profitable for instruction in righteousness

3. My objective will be to share some spiritual thoughts that can be
   gleaned from this scripture

[Since Matthew is the only one of the four gospel writers to begin his
gospel with a genealogical record of Jesus, let me first suggest a reason why...]

I. WHY MATTHEW BEGINS WITH THIS GENEALOGY

   A. IT IS CONSISTENT WITH THE NATURE AND PURPOSE OF HIS GOSPEL...
      1. It has been observed that:
         a. Matthew wrote for the Jews
         b. Mark wrote for the Romans
         c. Luke wrote for the Greeks
         d. John wrote for the church
      2. Matthew's gospel was designed to convince Jews that Jesus is
         the Messiah
         a. Fulfillment of Jewish prophecy is a recurring theme - e.g.,
            Mt 1:22-23; 2:4-6,14-15,17-18,23
         b. Genealogy was certainly important to the nation of Israel - Gen 5, 10, 1Ch 1-9

   B. TO SHOW THAT JESUS FULFILLS TWO MESSIANIC PREREQUISITES...
      1. The Messiah had to be a descendant of Abraham - cf. Gen 22:18
      2. The Messiah had to be a descendant of David - cf. Isa 11:1-2, 10
      -- Mt 1:1 proclaims this to be true of Jesus, and Mt 1:2-17 demonstrates it

[Whatever else Jesus may have done, if He was not a descendant of 
Abraham and David, He could not be the Messiah.  So a gospel directed
especially to the Jews would naturally settle this issue before proceeding.  Now let's note some...]

II. SIGNIFICANT FEATURES OF THIS GENEALOGY

   A. THE WAY IT IS DIVIDED...
      1. Into three sections of fourteen names each - Mt 1:17
         a. Abraham to David
         b. David to the Babylonian captivity
         c. Babylonian captivity to Jesus
         -- This may have been to facilitate committing to memory
      2. Which may explain why some names were omitted
         a. Between Joram and Uzziah there were three kings (Ahaziah, Joash, & Amaziah) - cf. Mt 1:8
         b. But such omission was not unusual in Jewish genealogies; 
            minor figures were often deleted
         -- The main purpose was to establish essential connections, not minor details

   B. JESUS' "LEGAL" RIGHT TO DAVID'S THRONE IS ESTABLISHED...
      1. Not His "fleshly" right, for Matthew describes Jesus as the adopted son of Joseph
      2. Luke records the "fleshly" ancestry of Jesus in Lk 3:23-38
         a. A record of His ancestry from His mother's side
         b. Where He is shown to have descended from David through Nathan, not Solomon
         -- A careful study of Lk 3 confirms this
      3. This helps to answer a puzzling dilemma found in the OT
         a. God promised that the Messiah would come from the loins of David
         b. But a descendant through Solomon, Jeconiah (Mt 1:11), was
            so wicked that God promised none of his descendants would
            rule on the throne of David - Jer 22:24-30
         c. How then would God fulfill His promise to David?
            1) By a descendant from a son other than Solomon
            2) Which Jesus was, having descended in the flesh from Nathan
      4. So Jesus is both "legal" and "fleshly" heir to the throne of David...
         a. "Legal" heir by virtue of His adoption by Joseph, descendant of Solomon
         b. "Fleshly" heir by virtue of His birth by Mary, descendant of Nathan

   C. THE INSERTION OF FOUR MOTHER'S NAMES...
      1. They are unique, not only to be included in such a list, but in that:
         a. Three were tainted in regards to moral purity
            1) Tamar played a harlot
            2) Rahab was a harlot
            3) Bathsheba was an adulteress
         b. Ruth, though morally sweet and noble, mingled the royal blood line with Gentile blood!
      2. Why mention these four women?  Perhaps to suggest...
         a. The relation of Christ to the stained and sinful?
         b. Jesus would be a King to show mercy and pity to harlots, and open His kingdom to include Gentiles?

[Whether this was Matthew's intention here, he does illustrate later
that Christ extended mercy to the morally repugnant and would enlarge his kingdom to include all nations.

Finally, let's consider...]

III. LESSONS TO BE LEARNED FROM THIS GENEALOGY

   A. GOD ALWAYS KEEPS HIS WORD...
      1. He made promises...
         a. To Abraham
         b. To David
         c. Through Isaiah
         ...and the coming of Jesus, son of David, son of Abraham,
         fulfilled that promise!
      2. We can therefore have confidence that God will keep His word!
         a. E.g., the promise of His Son's final coming - cf. Ac 1:9
         b. There is no need to lose heart!
            1) The duration between this promise and its fulfillment
               has barely reached the time between the promise made to
               Abraham and its fulfillment!
            2) I.e., 2000 years passed, but God still kept His promise to Abraham
            3) Likewise He will keep His promise to us!

   B. GODLINESS IS NOT INHERITED...
      1. Many godly fathers have had ungodly sons!
         a. Solomon had Rehoboam
         b. Hezekiah had Manasseh
         c. Josiah had Jeconiah
      2. As it has been said, "God has no grandchildren"
         a. Being a child of God does not insure that your children will be God's children!
         b. As parents, let us...
            1) Be diligent to raise our children in the "nurture and admonition of the Lord"
            2) Not lose heart when our children stray (even Manasseh eventually repented)

   C. THE GREATNESS OF OUR LORD'S MERCY AND COMPASSION...
      1. Jesus humbled Himself when He came to this earth in the likeness of men - cf. Php 2:5-8
      2. He did this for our sakes!
         a. To taste death for everyone - He 2:9
         b. To help bring us to glory - He 2:10
         c. To deliver us from the fear and power of death - He 2:14-15
         d. To become our merciful and faithful High Priest - He 2:16-18

CONCLUSION

1. All this and much more, Jesus did by becoming what the first 
   seventeen verses of Matthew's gospel proclaims:  "...the Son of David, the Son of Abraham"

2. This genealogy of Jesus Christ...
   a. Establishes the right of Jesus to be the Messiah
   b. Reminds us of God's mercy
      1) In the lives of Rahab, Ruth, and Bathsheba
      2) In our own lives by fulfilling His promise to send Son to die for our sins

Have you received the mercy God offers through "Jesus Christ...the
Son of David, the Son of Abraham"?

April 6, 2020

Thinking by Gary Rose



I understand that it is necessary to keep the public informed about the Coronavirus, but after repeatedly listening to 1.5 hour long presidential briefings on the subject, I am finding it a little depressing. All those deaths, all that suffering (physical, emotional and economic) is hard to deal with. Today, I saw this picture about positive things and I was reminded of the following verse of Scripture…


Philippians 4 ( World English Bible )
 [8] Finally, brothers, whatever things are true, whatever things are honorable, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report: if there is any virtue and if there is anything worthy of praise, think about these things.


I don’t have control over this virus situation or over the many things in life that just happen, but I do have control over my own thinking. Both the six sayings in the picture and the Apostle Paul’s admonition about thinking will go a long way towards getting and keeping my thoughts on the right path. Try reading the Philippians verse once each day for a week; I think it will help. Stay safe and think about positive things. Remember, with God all things are possible!

Bible Reading April 6 and 7 by Gary Rose


Bible Reading  April 6 and 7

World  English  Bible

Apr. 6
Numbers 3, 4

Num 3:1 Now this is the history of the generations of Aaron and Moses in the day that Yahweh spoke with Moses in Mount Sinai.
Num 3:2 These are the names of the sons of Aaron: Nadab the firstborn, and Abihu, Eleazar, and Ithamar.
Num 3:3 These are the names of the sons of Aaron, the priests who were anointed, whom he consecrated to minister in the priest's office.
Num 3:4 Nadab and Abihu died before Yahweh, when they offered strange fire before Yahweh, in the wilderness of Sinai, and they had no children. Eleazar and Ithamar ministered in the priest's office in the presence of Aaron their father.
Num 3:5 Yahweh spoke to Moses, saying,
Num 3:6 "Bring the tribe of Levi near, and set them before Aaron the priest, that they may minister to him.
Num 3:7 They shall keep his requirements, and the requirements of the whole congregation before the Tent of Meeting, to do the service of the tabernacle.
Num 3:8 They shall keep all the furnishings of the Tent of Meeting, and the obligations of the children of Israel, to do the service of the tabernacle.
Num 3:9 You shall give the Levites to Aaron and to his sons. They are wholly given to him on the behalf of the children of Israel.
Num 3:10 You shall appoint Aaron and his sons, and they shall keep their priesthood. The stranger who comes near shall be put to death."
Num 3:11 Yahweh spoke to Moses, saying,
Num 3:12 "Behold, I have taken the Levites from among the children of Israel instead of all the firstborn who open the womb among the children of Israel; and the Levites shall be mine:
Num 3:13 for all the firstborn are mine. On the day that I struck down all the firstborn in the land of Egypt I made holy to me all the firstborn in Israel, both man and animal. They shall be mine. I am Yahweh."
Num 3:14 Yahweh spoke to Moses in the wilderness of Sinai, saying,
Num 3:15 "Count the children of Levi by their fathers' houses, by their families. You shall count every male from a month old and upward."
Num 3:16 Moses numbered them according to the word of Yahweh, as he was commanded.
Num 3:17 These were the sons of Levi by their names: Gershon, and Kohath, and Merari.
Num 3:18 These are the names of the sons of Gershon by their families: Libni and Shimei.
Num 3:19 The sons of Kohath by their families: Amram, and Izhar, Hebron, and Uzziel.
Num 3:20 The sons of Merari by their families: Mahli and Mushi. These are the families of the Levites according to their fathers' houses.
Num 3:21 Of Gershon was the family of the Libnites, and the family of the Shimeites: these are the families of the Gershonites.
Num 3:22 Those who were numbered of them, according to the number of all the males, from a month old and upward, even those who were numbered of them were seven thousand five hundred.
Num 3:23 The families of the Gershonites shall encamp behind the tabernacle westward.
Num 3:24 The prince of the fathers' house of the Gershonites shall be Eliasaph the son of Lael.
Num 3:25 The duty of the sons of Gershon in the Tent of Meeting shall be the tabernacle, and the tent, its covering, and the screen for the door of the Tent of Meeting,
Num 3:26 and the hangings of the court, and the screen for the door of the court, which is by the tabernacle, and around the altar, and its cords for all of its service.
Num 3:27 Of Kohath was the family of the Amramites, and the family of the Izharites, and the family of the Hebronites, and the family of the Uzzielites: these are the families of the Kohathites.
Num 3:28 According to the number of all the males, from a month old and upward, there were eight thousand six hundred, keeping the requirements of the sanctuary.
Num 3:29 The families of the sons of Kohath shall encamp on the south side of the tabernacle.
Num 3:30 The prince of the fathers' house of the families of the Kohathites shall be Elizaphan the son of Uzziel.
Num 3:31 Their duty shall be the ark, the table, the lamp stand, the altars, the vessels of the sanctuary with which they minister, and the screen, and all its service.
Num 3:32 Eleazar the son of Aaron the priest shall be prince of the princes of the Levites, with the oversight of those who keep the requirements of the sanctuary.
Num 3:33 Of Merari was the family of the Mahlites, and the family of the Mushites. These are the families of Merari.
Num 3:34 Those who were numbered of them, according to the number of all the males, from a month old and upward, were six thousand two hundred.
Num 3:35 The prince of the fathers' house of the families of Merari was Zuriel the son of Abihail. They shall encamp on the north side of the tabernacle.
Num 3:36 The appointed duty of the sons of Merari shall be the tabernacle's boards, its bars, its pillars, its sockets, all its instruments, all its service,
Num 3:37 the pillars of the court around it, their sockets, their pins, and their cords.
Num 3:38 Those who encamp before the tabernacle eastward, in front of the Tent of Meeting toward the sunrise, shall be Moses, and Aaron and his sons, keeping the requirements of the sanctuary for the duty of the children of Israel. The stranger who comes near shall be put to death.
Num 3:39 All who were numbered of the Levites, whom Moses and Aaron numbered at the commandment of Yahweh, by their families, all the males from a month old and upward, were twenty-two thousand.
Num 3:40 Yahweh said to Moses, "Number all the firstborn males of the children of Israel from a month old and upward, and take the number of their names.
Num 3:41 You shall take the Levites for me (I am Yahweh) instead of all the firstborn among the children of Israel; and the livestock of the Levites instead of all the firstborn among the livestock of the children of Israel."
Num 3:42 Moses numbered, as Yahweh commanded him, all the firstborn among the children of Israel.
Num 3:43 All the firstborn males according to the number of names, from a month old and upward, of those who were numbered of them, were twenty-two thousand two hundred seventy-three.
Num 3:44 Yahweh spoke to Moses, saying,
Num 3:45 "Take the Levites instead of all the firstborn among the children of Israel, and the livestock of the Levites instead of their livestock; and the Levites shall be mine. I am Yahweh.
Num 3:46 For the redemption of the two hundred seventy-three of the firstborn of the children of Israel, who exceed the number of the Levites,
Num 3:47 you shall take five shekels apiece for each one; after the shekel of the sanctuary you shall take them (the shekel is twenty gerahs):
Num 3:48 and you shall give the money, with which the remainder of them is redeemed, to Aaron and to his sons."
Num 3:49 Moses took the redemption money from those who exceeded the number of those who were redeemed by the Levites;
Num 3:50 from the firstborn of the children of Israel he took the money, one thousand three hundred sixty-five shekels, after the shekel of the sanctuary:
Num 3:51 and Moses gave the redemption money to Aaron and to his sons, according to the word of Yahweh, as Yahweh commanded Moses.

Num 4:1 Yahweh spoke to Moses and to Aaron, saying,
Num 4:2 "Take a census of the sons of Kohath from among the sons of Levi, by their families, by their fathers' houses,
Num 4:3 from thirty years old and upward even until fifty years old, all who enter into the service, to do the work in the Tent of Meeting.
Num 4:4 This is the service of the sons of Kohath in the Tent of Meeting, the most holy things.
Num 4:5 When the camp moves forward, Aaron shall go in, and his sons, and they shall take down the veil of the screen, and cover the ark of the Testimony with it,
Num 4:6 and shall put a covering of sealskin on it, and shall spread over it a cloth all of blue, and shall put in its poles.
Num 4:7 On the table of show bread they shall spread a blue cloth, and put on it the dishes, the spoons, the bowls, and the cups with which to pour out; and the continual bread shall be on it.
Num 4:8 They shall spread on them a scarlet cloth, and cover the same with a covering of sealskin, and shall put in its poles.
Num 4:9 They shall take a blue cloth, and cover the lampstand of the light, and its lamps, and its snuffers, and its snuff dishes, and all its oil vessels, with which they minister to it.
Num 4:10 They shall put it and all its vessels within a covering of sealskin, and shall put it on the frame.
Num 4:11 On the golden altar they shall spread a blue cloth, and cover it with a covering of sealskin, and shall put in its poles.
Num 4:12 They shall take all the vessels of ministry, with which they minister in the sanctuary, and put them in a blue cloth, and cover them with a covering of sealskin, and shall put them on the frame.
Num 4:13 They shall take away the ashes from the altar, and spread a purple cloth on it.
Num 4:14 They shall put on it all its vessels, with which they minister about it, the fire pans, the flesh hooks, the shovels, and the basins; all the vessels of the altar; and they shall spread on it a covering of sealskin, and put in its poles.
Num 4:15 "When Aaron and his sons have finished covering the sanctuary, and all the furniture of the sanctuary, as the camp moves forward; after that, the sons of Kohath shall come to carry it: but they shall not touch the sanctuary, lest they die. These things are the burden of the sons of Kohath in the Tent of Meeting.
Num 4:16 "The duty of Eleazar the son of Aaron the priest shall be the oil for the light, the sweet incense, the continual meal offering, and the anointing oil, the requirements of all the tabernacle, and of all that is in it, the sanctuary, and its furnishings."
Num 4:17 Yahweh spoke to Moses and to Aaron, saying,
Num 4:18 "Don't cut off the tribe of the families of the Kohathites from among the Levites;
Num 4:19 but thus do to them, that they may live, and not die, when they approach to the most holy things: Aaron and his sons shall go in, and appoint them everyone to his service and to his burden;
Num 4:20 but they shall not go in to see the sanctuary even for a moment, lest they die."
Num 4:21 Yahweh spoke to Moses, saying,
Num 4:22 "Take a census of the sons of Gershon also, by their fathers' houses, by their families;
Num 4:23 you shall count them from thirty years old and upward until fifty years old; all who enter in to wait on the service, to do the work in the Tent of Meeting.
Num 4:24 This is the service of the families of the Gershonites, in serving and in bearing burdens:
Num 4:25 they shall carry the curtains of the tabernacle, and the Tent of Meeting, its covering, and the covering of sealskin that is above on it, and the screen for the door of the Tent of Meeting,
Num 4:26 and the hangings of the court, and the screen for the door of the gate of the court, which is by the tabernacle and around the altar, and their cords, and all the instruments of their service, and whatever shall be done with them. Therein shall they serve.
Num 4:27 At the commandment of Aaron and his sons shall be all the service of the sons of the Gershonites, in all their burden, and in all their service; and you shall appoint their duty to them in all their responsibilities.
Num 4:28 This is the service of the families of the sons of the Gershonites in the Tent of Meeting: and their duty shall be under the hand of Ithamar the son of Aaron the priest.
Num 4:29 "As for the sons of Merari, you shall number them by their families, by their fathers' houses;
Num 4:30 you shall count them from thirty years old and upward even to fifty years old, everyone who enters on the service, to do the work of the Tent of Meeting.
Num 4:31 This is the duty of their burden, according to all their service in the Tent of Meeting: the tabernacle's boards, its bars, its pillars, its sockets,
Num 4:32 and the pillars of the court around it, and their sockets, and their pins, and their cords, with all their instruments, and with all their service: and by name you shall appoint the instruments of the duty of their burden.
Num 4:33 This is the service of the families of the sons of Merari, according to all their service, in the Tent of Meeting, under the hand of Ithamar the son of Aaron the priest."
Num 4:34 Moses and Aaron and the princes of the congregation numbered the sons of the Kohathites by their families, and by their fathers' houses,
Num 4:35 from thirty years old and upward even to fifty years old, everyone who entered into the service, for work in the Tent of Meeting.
Num 4:36 Those who were numbered of them by their families were two thousand seven hundred fifty.
Num 4:37 These are those who were numbered of the families of the Kohathites, all who served in the Tent of Meeting, whom Moses and Aaron numbered according to the commandment of Yahweh by Moses.
Num 4:38 Those who were numbered of the sons of Gershon, their families, and by their fathers' houses,
Num 4:39 from thirty years old and upward even to fifty years old, everyone who entered into the service, for work in the Tent of Meeting,
Num 4:40 even those who were numbered of them, by their families, by their fathers' houses, were two thousand six hundred thirty.
Num 4:41 These are those who were numbered of the families of the sons of Gershon, all who served in the Tent of Meeting, whom Moses and Aaron numbered according to the commandment of Yahweh.
Num 4:42 Those who were numbered of the families of the sons of Merari, by their families, by their fathers' houses,
Num 4:43 from thirty years old and upward even to fifty years old, everyone who entered into the service, for work in the Tent of Meeting,
Num 4:44 even those who were numbered of them by their families, were three thousand two hundred.
Num 4:45 These are those who were numbered of the families of the sons of Merari, whom Moses and Aaron numbered according to the commandment of Yahweh by Moses.
Num 4:46 All those who were numbered of the Levites, whom Moses and Aaron and the princes of Israel numbered, by their families, and by their fathers' houses,
Num 4:47 from thirty years old and upward even to fifty years old, everyone who entered in to do the work of service, and the work of bearing burdens in the Tent of Meeting,
Num 4:48 even those who were numbered of them, were eight thousand five hundred eighty.
Num 4:49 According to the commandment of Yahweh they were numbered by Moses, everyone according to his service, and according to his burden. Thus were they numbered by him, as Yahweh commanded Moses.

Apr. 7
Numbers 5, 6

Num 5:1 Yahweh spoke to Moses, saying,
Num 5:2 "Command the children of Israel that they put out of the camp every leper, and everyone who has an issue, and whoever is unclean by the dead.
Num 5:3 Both you shall put male and female outside of the camp; that they not defile their camp, in the midst of which I dwell."
Num 5:4 The children of Israel did so, and put them out outside of the camp; as Yahweh spoke to Moses, so did the children of Israel.
Num 5:5 Yahweh spoke to Moses, saying,
Num 5:6 "Speak to the children of Israel: When a man or woman commits any sin that men commit, so as to trespass against Yahweh, and that soul is guilty;
Num 5:7 then he shall confess his sin which he has done, and he shall make restitution for his guilt in full, and add to it the fifth part of it, and give it to him in respect of whom he has been guilty.
Num 5:8 But if the man has no kinsman to whom restitution may be made for the guilt, the restitution for guilt which is made to Yahweh shall be the priest's; besides the ram of the atonement, by which atonement shall be made for him.
Num 5:9 Every heave offering of all the holy things of the children of Israel, which they present to the priest, shall be his.
Num 5:10 Every man's holy things shall be his: whatever any man gives the priest, it shall be his."
Num 5:11 Yahweh spoke to Moses, saying,
Num 5:12 "Speak to the children of Israel, and tell them: If any man's wife goes astray, and is unfaithful to him,
Num 5:13 and a man lies with her carnally, and it is hidden from the eyes of her husband, and is kept close, and she is defiled, and there is no witness against her, and she isn't taken in the act;
Num 5:14 and the spirit of jealousy comes on him, and he is jealous of his wife, and she is defiled: or if the spirit of jealousy comes on him, and he is jealous of his wife, and she isn't defiled:
Num 5:15 then the man shall bring his wife to the priest, and shall bring her offering for her: the tenth part of an ephah of barley meal. He shall pour no oil on it, nor put frankincense on it, for it is a meal offering of jealousy, a meal offering of memorial, bringing iniquity to memory.
Num 5:16 The priest shall bring her near, and set her before Yahweh;
Num 5:17 and the priest shall take holy water in an earthen vessel; and of the dust that is on the floor of the tabernacle the priest shall take, and put it into the water.
Num 5:18 The priest shall set the woman before Yahweh, and let the hair of the woman's head go loose, and put the meal offering of memorial in her hands, which is the meal offering of jealousy. The priest shall have in his hand the water of bitterness that brings a curse.
Num 5:19 The priest shall cause her to swear, and shall tell the woman, 'If no man has lain with you, and if you haven't gone aside to uncleanness, being under your husband, be free from this water of bitterness that brings a curse.
Num 5:20 But if you have gone astray, being under your husband, and if you are defiled, and some man has lain with you besides your husband:'
Num 5:21 then the priest shall cause the woman to swear with the oath of cursing, and the priest shall tell the woman, 'Yahweh make you a curse and an oath among your people, when Yahweh allows your thigh to fall away, and your body to swell;
Num 5:22 and this water that brings a curse will go into your bowels, and make your body swell, and your thigh fall away.' The woman shall say, 'Amen, Amen.'
Num 5:23 "The priest shall write these curses in a book, and he shall blot them out into the water of bitterness.
Num 5:24 He shall make the woman drink the water of bitterness that causes the curse; and the water that causes the curse shall enter into her and become bitter.
Num 5:25 The priest shall take the meal offering of jealousy out of the woman's hand, and shall wave the meal offering before Yahweh, and bring it to the altar.
Num 5:26 The priest shall take a handful of the meal offering, as its memorial, and burn it on the altar, and afterward shall make the woman drink the water.
Num 5:27 When he has made her drink the water, then it shall happen, if she is defiled, and has committed a trespass against her husband, that the water that causes the curse will enter into her and become bitter, and her body will swell, and her thigh will fall away: and the woman will be a curse among her people.
Num 5:28 If the woman isn't defiled, but is clean; then she shall be free, and shall conceive seed.
Num 5:29 "This is the law of jealousy, when a wife, being under her husband, goes astray, and is defiled;
Num 5:30 or when the spirit of jealousy comes on a man, and he is jealous of his wife; then he shall set the woman before Yahweh, and the priest shall execute on her all this law.
Num 5:31 The man shall be free from iniquity, and that woman shall bear her iniquity."

Num 6:1 Yahweh spoke to Moses, saying,
Num 6:2 "Speak to the children of Israel, and tell them: When either man or woman shall make a special vow, the vow of a Nazirite, to separate himself to Yahweh,
Num 6:3 he shall separate himself from wine and strong drink. He shall drink no vinegar of wine, or vinegar of fermented drink, neither shall he drink any juice of grapes, nor eat fresh grapes or dried.
Num 6:4 All the days of his separation he shall eat nothing that is made of the grapevine, from the seeds even to the skins.
Num 6:5 "All the days of his vow of separation there shall no razor come on his head, until the days are fulfilled, in which he separates himself to Yahweh. He shall be holy. He shall let the locks of the hair of his head grow long.
Num 6:6 "All the days that he separates himself to Yahweh he shall not go near a dead body.
Num 6:7 He shall not make himself unclean for his father, or for his mother, for his brother, or for his sister, when they die; because his separation to God is on his head.
Num 6:8 All the days of his separation he is holy to Yahweh.
Num 6:9 "If any man dies very suddenly beside him, and he defiles the head of his separation; then he shall shave his head in the day of his cleansing. On the seventh day he shall shave it.
Num 6:10 On the eighth day he shall bring two turtledoves or two young pigeons to the priest, to the door of the Tent of Meeting.
Num 6:11 The priest shall offer one for a sin offering, and the other for a burnt offering, and make atonement for him, because he sinned by reason of the dead, and shall make his head holy that same day.
Num 6:12 He shall separate to Yahweh the days of his separation, and shall bring a male lamb a year old for a trespass offering; but the former days shall be void, because his separation was defiled.
Num 6:13 "This is the law of the Nazirite: when the days of his separation are fulfilled, he shall be brought to the door of the Tent of Meeting,
Num 6:14 and he shall offer his offering to Yahweh, one male lamb a year old without blemish for a burnt offering, and one ewe lamb a year old without blemish for a sin offering, and one ram without blemish for peace offerings,
Num 6:15 and a basket of unleavened bread, cakes of fine flour mixed with oil, and unleavened wafers anointed with oil, and their meal offering, and their drink offerings.
Num 6:16 The priest shall present them before Yahweh, and shall offer his sin offering, and his burnt offering.
Num 6:17 He shall offer the ram for a sacrifice of peace offerings to Yahweh, with the basket of unleavened bread. The priest shall offer also its meal offering, and its drink offering.
Num 6:18 The Nazirite shall shave the head of his separation at the door of the Tent of Meeting, and shall take the hair of the head of his separation, and put it on the fire which is under the sacrifice of peace offerings.
Num 6:19 The priest shall take the boiled shoulder of the ram, and one unleavened cake out of the basket, and one unleavened wafer, and shall put them on the hands of the Nazirite, after he has shaved the head of his separation;
Num 6:20 and the priest shall wave them for a wave offering before Yahweh. This is holy for the priest, together with the breast that is waved and the thigh that is offered. After that the Nazirite may drink wine.
Num 6:21 "This is the law of the Nazirite who vows, and of his offering to Yahweh for his separation, besides that which he is able to get. According to his vow which he vows, so he must do after the law of his separation."
Num 6:22 Yahweh spoke to Moses, saying,
Num 6:23 "Speak to Aaron and to his sons, saying, 'This is how you shall bless the children of Israel.' You shall tell them,
Num 6:24 'Yahweh bless you, and keep you.
Num 6:25 Yahweh make his face to shine on you, and be gracious to you.
Num 6:26 Yahweh lift up his face toward you, and give you peace.'
Num 6:27 "So they shall put my name on the children of Israel; and I will bless them." 
Apr. 6, 7
Luke 5

Luk 5:1 Now it happened, while the multitude pressed on him and heard the word of God, that he was standing by the lake of Gennesaret.
Luk 5:2 He saw two boats standing by the lake, but the fishermen had gone out of them, and were washing their nets.
Luk 5:3 He entered into one of the boats, which was Simon's, and asked him to put out a little from the land. He sat down and taught the multitudes from the boat.
Luk 5:4 When he had finished speaking, he said to Simon, "Put out into the deep, and let down your nets for a catch."
Luk 5:5 Simon answered him, "Master, we worked all night, and took nothing; but at your word I will let down the net."
Luk 5:6 When they had done this, they caught a great multitude of fish, and their net was breaking.
Luk 5:7 They beckoned to their partners in the other boat, that they should come and help them. They came, and filled both boats, so that they began to sink.
Luk 5:8 But Simon Peter, when he saw it, fell down at Jesus' knees, saying, "Depart from me, for I am a sinful man, Lord."
Luk 5:9 For he was amazed, and all who were with him, at the catch of fish which they had caught;
Luk 5:10 and so also were James and John, sons of Zebedee, who were partners with Simon. Jesus said to Simon, "Don't be afraid. From now on you will be catching people alive."
Luk 5:11 When they had brought their boats to land, they left everything, and followed him.
Luk 5:12 It happened, while he was in one of the cities, behold, there was a man full of leprosy. When he saw Jesus, he fell on his face, and begged him, saying, "Lord, if you want to, you can make me clean."
Luk 5:13 He stretched out his hand, and touched him, saying, "I want to. Be made clean." Immediately the leprosy left him.
Luk 5:14 He commanded him to tell no one, "But go your way, and show yourself to the priest, and offer for your cleansing according to what Moses commanded, for a testimony to them."
Luk 5:15 But the report concerning him spread much more, and great multitudes came together to hear, and to be healed by him of their infirmities.
Luk 5:16 But he withdrew himself into the desert, and prayed.
Luk 5:17 It happened on one of those days, that he was teaching; and there were Pharisees and teachers of the law sitting by, who had come out of every village of Galilee, Judea, and Jerusalem. The power of the Lord was with him to heal them.
Luk 5:18 Behold, men brought a paralyzed man on a cot, and they sought to bring him in to lay before Jesus.
Luk 5:19 Not finding a way to bring him in because of the multitude, they went up to the housetop, and let him down through the tiles with his cot into the midst before Jesus.
Luk 5:20 Seeing their faith, he said to him, "Man, your sins are forgiven you."
Luk 5:21 The scribes and the Pharisees began to reason, saying, "Who is this that speaks blasphemies? Who can forgive sins, but God alone?"
Luk 5:22 But Jesus, perceiving their thoughts, answered them, "Why are you reasoning so in your hearts?
Luk 5:23 Which is easier to say, 'Your sins are forgiven you;' or to say, 'Arise and walk?'
Luk 5:24 But that you may know that the Son of Man has authority on earth to forgive sins" (he said to the paralyzed man), "I tell you, arise, and take up your cot, and go to your house."
Luk 5:25 Immediately he rose up before them, and took up that which he was laying on, and departed to his house, glorifying God.
Luk 5:26 Amazement took hold on all, and they glorified God. They were filled with fear, saying, "We have seen strange things today."
Luk 5:27 After these things he went out, and saw a tax collector named Levi sitting at the tax office, and said to him, "Follow me!"
Luk 5:28 He left everything, and rose up and followed him.
Luk 5:29 Levi made a great feast for him in his house. There was a great crowd of tax collectors and others who were reclining with them.
Luk 5:30 Their scribes and the Pharisees murmured against his disciples, saying, "Why do you eat and drink with the tax collectors and sinners?"
Luk 5:31 Jesus answered them, "Those who are healthy have no need for a physician, but those who are sick do.
Luk 5:32 I have not come to call the righteous, but sinners to repentance."
Luk 5:33 They said to him, "Why do John's disciples often fast and pray, likewise also the disciples of the Pharisees, but yours eat and drink?"
Luk 5:34 He said to them, "Can you make the friends of the bridegroom fast, while the bridegroom is with them?
Luk 5:35 But the days will come when the bridegroom will be taken away from them. Then they will fast in those days."
Luk 5:36 He also told a parable to them. "No one puts a piece from a new garment on an old garment, or else he will tear the new, and also the piece from the new will not match the old.
Luk 5:37 No one puts new wine into old wineskins, or else the new wine will burst the skins, and it will be spilled, and the skins will be destroyed.
Luk 5:38 But new wine must be put into fresh wineskins, and both are preserved.
Luk 5:39 No man having drunk old wine immediately desires new, for he says, 'The old is better.' "