"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)

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. 

“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 you…by 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

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)!

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’ 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.

"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

A word for this day by Gary Rose

If you watch the news, most of what you see will be negative things; riots, destruction, crimes of all sorts as well as reports about the Corona Virus infection and death rates.

Today, I thought I would post something beautiful, something to make everyone out there wish that they where this picture was taken. Basking in that light shining into the cave, listening to the babble of the incoming water, just enjoying the beauty of it all.

What could be better? Look at the picture again. Do you see it? No, well, turn your head to the right. I see a heart formed from the right side of the cave entrance and light reflected upon the water.

Today, forget about all the problems in the world; after awhile it gets quite depressing. Focus your mind on the beauty of that cave and the heart which is revealed in reflection. Sharply focused yet? No? How about I help you with just one word - LOVE. The Bible says…

1 Corinthians 13 ( World English Bible )

1 If I speak with the languages of men and of angels, but don’t have love, I have become sounding brass, or a clanging cymbal.

2 If I have the gift of prophecy, and know all mysteries and all knowledge; and if I have all faith, so as to remove mountains, but don’t have love, I am nothing.

3 If I dole out all my goods to feed the poor, and if I give my body to be burned, but don’t have love, it profits me nothing.

4 Love is patient and is kind; love doesn’t envy. Love doesn’t brag, is not proud,

5 doesn’t behave itself inappropriately, doesn’t seek its own way, is not provoked, takes no account of evil;

6 doesn’t rejoice in unrighteousness, but rejoices with the truth;

7 bears all things, believes all things, hopes all things, endures all things.

8 Love never fails. But where there are prophecies, they will be done away with. Where there are various languages, they will cease. Where there is knowledge, it will be done away with.

9 For we know in part, and we prophesy in part;

10 but when that which is complete has come, then that which is partial will be done away with.

11 When I was a child, I spoke as a child, I felt as a child, I thought as a child. Now that I have become a man, I have put away childish things.

12 For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I will know fully, even as I was also fully known.

13 But now faith, hope, and love remain—these three. The greatest of these is love.

I have often heard it said that a picture is worth a thousand words; this is true. But it is also true that one small word can cause you to relive the past and enjoy the present. That word is LOVE. Remember those you have loved as well as those who have loved you- especially God; read the Corinthian passage above and think about how you can reflect the love of God in both your thoughts and actions. If you spend a little “alone time” thinking about these things, then your day will be a better one for having done it.

PS. One more thing - Smile, God loves you!

Bible Reading for June 17 and 18 by Gary Rose

Bible Reading for June 17 and 18

World  English  Bible

June 17

1Samuel 27, 28

1Sa 27:1 David said in his heart, I shall now perish one day by the hand of Saul: there is nothing better for me than that I should escape into the land of the Philistines; and Saul will despair of me, to seek me any more in all the borders of Israel: so shall I escape out of his hand.

1Sa 27:2 David arose, and passed over, he and the six hundred men who were with him, to Achish the son of Maoch, king of Gath.

1Sa 27:3 David lived with Achish at Gath, he and his men, every man with his household, even David with his two wives, Ahinoam the Jezreelitess, and Abigail the Carmelitess, Nabal's wife.

1Sa 27:4 It was told Saul that David was fled to Gath: and he sought no more again for him.

1Sa 27:5 David said to Achish, If now I have found favor in your eyes, let them give me a place in one of the cities in the country, that I may dwell there: for why should your servant dwell in the royal city with you?

1Sa 27:6 Then Achish gave him Ziklag that day: why Ziklag pertains to the kings of Judah to this day.

1Sa 27:7 The number of the days that David lived in the country of the Philistines was a full year and four months.

1Sa 27:8 David and his men went up, and made a raid on the Geshurites, and the Girzites, and the Amalekites; for those nations were the inhabitants of the land, who were of old, as you go to Shur, even to the land of Egypt.

1Sa 27:9 David struck the land, and saved neither man nor woman alive, and took away the sheep, and the cattle, and the donkeys, and the camels, and the clothing; and he returned, and came to Achish.

1Sa 27:10 Achish said, Against whom have you made a raid today? David said, Against the South of Judah, and against the South of the Jerahmeelites, and against the South of the Kenites.

1Sa 27:11 David saved neither man nor woman alive, to bring them to Gath, saying, Lest they should tell of us, saying, So did David, and so has been his manner all the while he has lived in the country of the Philistines.

1Sa 27:12 Achish believed David, saying, He has made his people Israel utterly to abhor him; therefore he shall be my servant forever.

1Sa 28:1 It happened in those days, that the Philistines gathered their armies together for warfare, to fight with Israel. Achish said to David, Know assuredly that you shall go out with me in the army, you and your men.

1Sa 28:2 David said to Achish, Therefore you shall know what your servant will do. Achish said to David, Therefore will I make you keeper of my head for ever.

1Sa 28:3 Now Samuel was dead, and all Israel had lamented him, and buried him in Ramah, even in his own city. Saul had put away those who had familiar spirits, and the wizards, out of the land.

1Sa 28:4 The Philistines gathered themselves together, and came and encamped in Shunem: and Saul gathered all Israel together, and they encamped in Gilboa.

1Sa 28:5 When Saul saw the army of the Philistines, he was afraid, and his heart trembled greatly.

1Sa 28:6 When Saul inquired of Yahweh, Yahweh didn't answer him, neither by dreams, nor by Urim, nor by prophets.

1Sa 28:7 Then said Saul to his servants, Seek me a woman who has a familiar spirit, that I may go to her, and inquire of her. His servants said to him, Behold, there is a woman who has a familiar spirit at Endor.

1Sa 28:8 Saul disguised himself, and put on other clothing, and went, he and two men with him, and they came to the woman by night: and he said, Please divine to me by the familiar spirit, and bring me up whoever I shall name to you.

1Sa 28:9 The woman said to him, Behold, you know what Saul has done, how he has cut off those who have familiar spirits, and the wizards, out of the land: why then do you lay a snare for my life, to cause me to die?

1Sa 28:10 Saul swore to her by Yahweh, saying, As Yahweh lives, there shall no punishment happen to you for this thing.

1Sa 28:11 Then said the woman, Whom shall I bring up to you? He said, Bring me up Samuel.

1Sa 28:12 When the woman saw Samuel, she cried with a loud voice; and the woman spoke to Saul, saying, Why have you deceived me? for you are Saul.

1Sa 28:13 The king said to her, Don't be afraid: for what do you see? The woman said to Saul, I see a god coming up out of the earth.

1Sa 28:14 He said to her, What form is he of? She said, An old man comes up; and he is covered with a robe. Saul perceived that it was Samuel, and he bowed with his face to the ground, and did obeisance.

1Sa 28:15 Samuel said to Saul, Why have you disquieted me, to bring me up? Saul answered, I am sore distressed; for the Philistines make war against me, and God is departed from me, and answers me no more, neither by prophets, nor by dreams: therefore I have called you, that you may make known to me what I shall do.

1Sa 28:16 Samuel said, Why then do you ask of me, seeing Yahweh has departed from you, and has become your adversary?

1Sa 28:17 Yahweh has done to you as he spoke by me: and Yahweh has torn the kingdom out of your hand, and given it to your neighbor, even to David.

1Sa 28:18 Because you didn't obey the voice of Yahweh, and didn't execute his fierce wrath on Amalek, therefore Yahweh has done this thing to you this day.

1Sa 28:19 Moreover Yahweh will deliver Israel also with you into the hand of the Philistines; and tomorrow you and your sons will be with me: Yahweh will deliver the army of Israel also into the hand of the Philistines.

1Sa 28:20 Then Saul fell immediately his full length on the earth, and was sore afraid, because of the words of Samuel: and there was no strength in him; for he had eaten no bread all the day, nor all the night.

1Sa 28:21 The woman came to Saul, and saw that he was sore troubled, and said to him, Behold, your handmaid has listened to your voice, and I have put my life in my hand, and have listened to your words which you spoke to me.

1Sa 28:22 Now therefore, please listen also to the voice of your handmaid, and let me set a morsel of bread before you; and eat, that you may have strength, when you go on your way.

1Sa 28:23 But he refused, and said, I will not eat. But his servants, together with the woman, constrained him; and he listened to their voice. So he arose from the earth, and sat on the bed.

1Sa 28:24 The woman had a fattened calf in the house; and she hurried, and killed it; and she took flour, and kneaded it, and did bake unleavened bread of it:

1Sa 28:25 and she brought it before Saul, and before his servants; and they ate. Then they rose up, and went away that night.

June 18

1 Samuel 29, 30

1Sa 29:1 Now the Philistines gathered together all their armies to Aphek: and the Israelites encamped by the spring which is in Jezreel.

1Sa 29:2 The lords of the Philistines passed on by hundreds, and by thousands; and David and his men passed on in the rearward with Achish.

1Sa 29:3 Then said the princes of the Philistines, What do these Hebrews here? Achish said to the princes of the Philistines, Isn't this David, the servant of Saul the king of Israel, who has been with me these days, or rather these years, and I have found no fault in him since he fell away to me to this day?

1Sa 29:4 But the princes of the Philistines were angry with him; and the princes of the Philistines said to him, Make the man return, that he may go back to his place where you have appointed him, and let him not go down with us to battle, lest in the battle he become an adversary to us: for with what should this fellow reconcile himself to his lord? should it not be with the heads of these men?

1Sa 29:5 Is not this David, of whom they sang one to another in dances, saying, Saul has slain his thousands, David his ten thousands?

1Sa 29:6 Then Achish called David, and said to him, As Yahweh lives, you have been upright, and your going out and your coming in with me in the army is good in my sight; for I have not found evil in you since the day of your coming to me to this day: nevertheless the lords don't favor you.

1Sa 29:7 Therefore now return, and go in peace, that you not displease the lords of the Philistines.

1Sa 29:8 David said to Achish, But what have I done? and what have you found in your servant so long as I have been before you to this day, that I may not go and fight against the enemies of my lord the king?

1Sa 29:9 Achish answered David, I know that you are good in my sight, as an angel of God: notwithstanding the princes of the Philistines have said, He shall not go up with us to the battle.

1Sa 29:10 Therefore now rise up early in the morning with the servants of your lord who have come with you; and as soon as you are up early in the morning, and have light, depart.

1Sa 29:11 So David rose up early, he and his men, to depart in the morning, to return into the land of the Philistines. The Philistines went up to Jezreel.

1Sa 30:1 It happened, when David and his men were come to Ziklag on the third day, that the Amalekites had made a raid on the South, and on Ziklag, and had struck Ziklag, and burned it with fire,

1Sa 30:2 and had taken captive the women and all who were therein, both small and great: they didn't kill any, but carried them off, and went their way.

1Sa 30:3 When David and his men came to the city, behold, it was burned with fire; and their wives, and their sons, and their daughters, were taken captive.

1Sa 30:4 Then David and the people who were with him lifted up their voice and wept, until they had no more power to weep.

1Sa 30:5 David's two wives were taken captive, Ahinoam the Jezreelitess, and Abigail the wife of Nabal the Carmelite.

1Sa 30:6 David was greatly distressed; for the people spoke of stoning him, because the soul of all the people was grieved, every man for his sons and for his daughters: but David strengthened himself in Yahweh his God.

1Sa 30:7 David said to Abiathar the priest, the son of Ahimelech, Please bring me here the ephod. Abiathar brought there the ephod to David.

1Sa 30:8 David inquired of Yahweh, saying, If I pursue after this troop, shall I overtake them? He answered him, Pursue; for you shall surely overtake them, and shall without fail recover all.

1Sa 30:9 So David went, he and the six hundred men who were with him, and came to the brook Besor, where those who were left behind stayed.

1Sa 30:10 But David pursued, he and four hundred men; for two hundred stayed behind, who were so faint that they couldn't go over the brook Besor.

1Sa 30:11 They found an Egyptian in the field, and brought him to David, and gave him bread, and he ate; and they gave him water to drink.

1Sa 30:12 They gave him a piece of a cake of figs, and two clusters of raisins: and when he had eaten, his spirit came again to him; for he had eaten no bread, nor drunk any water, three days and three nights.

1Sa 30:13 David said to him, To whom do you belong? and where are you from? He said, I am a young man of Egypt, servant to an Amalekite; and my master left me, because three days ago I fell sick.

1Sa 30:14 We made a raid on the South of the Cherethites, and on that which belongs to Judah, and on the South of Caleb; and we burned Ziklag with fire.

1Sa 30:15 David said to him, Will you bring me down to this troop? He said, Swear to me by God, that you will neither kill me, nor deliver me up into the hands of my master, and I will bring you down to this troop.

1Sa 30:16 When he had brought him down, behold, they were spread abroad over all the ground, eating and drinking, and dancing, because of all the great spoil that they had taken out of the land of the Philistines, and out of the land of Judah.

1Sa 30:17 David struck them from the twilight even to the evening of the next day: and there not a man of them escaped, except four hundred young men, who rode on camels and fled.

1Sa 30:18 David recovered all that the Amalekites had taken; and David rescued his two wives.

1Sa 30:19 There was nothing lacking to them, neither small nor great, neither sons nor daughters, neither spoil, nor anything that they had taken to them: David brought back all.

1Sa 30:20 David took all the flocks and the herds, which they drove before those other livestock, and said, This is David's spoil.

1Sa 30:21 David came to the two hundred men, who were so faint that they could not follow David, whom also they had made to abide at the brook Besor; and they went forth to meet David, and to meet the people who were with him: and when David came near to the people, he greeted them.

1Sa 30:22 Then answered all the wicked men and base fellows, of those who went with David, and said, Because they didn't go with us, we will not give them anything of the spoil that we have recovered, except to every man his wife and his children, that he may lead them away, and depart.

1Sa 30:23 Then said David, You shall not do so, my brothers, with that which Yahweh has given to us, who has preserved us, and delivered the troop that came against us into our hand.

1Sa 30:24 Who will listen to you in this matter? for as his share is who goes down to the battle, so shall his share be who tarries by the baggage: they shall share alike.

1Sa 30:25 It was so from that day forward, that he made it a statute and an ordinance for Israel to this day.

1Sa 30:26 When David came to Ziklag, he sent of the spoil to the elders of Judah, even to his friends, saying, Behold, a present for you of the spoil of the enemies of Yahweh:

1Sa 30:27 To those who were in Bethel, and to those who were in Ramoth of the South, and to those who were in Jattir,

1Sa 30:28 and to those who were in Aroer, and to those who were in Siphmoth, and to those who were in Eshtemoa,

1Sa 30:29 and to those who were in Racal, and to those who were in the cities of the Jerahmeelites, and to those who were in the cities of the Kenites,

1Sa 30:30 and to those who were in Hormah, and to those who were in Borashan, and to those who were in Athach,

1Sa 30:31 and to those who were in Hebron, and to all the places where David himself and his men used to stay.

Jun. 17, 18

John 17

Joh 17:1 Jesus said these things, and lifting up his eyes to heaven, he said, "Father, the time has come. Glorify your Son, that your Son may also glorify you;

Joh 17:2 even as you gave him authority over all flesh, he will give eternal life to all whom you have given him.

Joh 17:3 This is eternal life, that they should know you, the only true God, and him whom you sent, Jesus Christ.

Joh 17:4 I glorified you on the earth. I have accomplished the work which you have given me to do.

Joh 17:5 Now, Father, glorify me with your own self with the glory which I had with you before the world existed.

Joh 17:6 I revealed your name to the people whom you have given me out of the world. They were yours, and you have given them to me. They have kept your word.

Joh 17:7 Now they have known that all things whatever you have given me are from you,

Joh 17:8 for the words which you have given me I have given to them, and they received them, and knew for sure that I came forth from you, and they have believed that you sent me.

Joh 17:9 I pray for them. I don't pray for the world, but for those whom you have given me, for they are yours.

Joh 17:10 All things that are mine are yours, and yours are mine, and I am glorified in them.

Joh 17:11 I am no more in the world, but these are in the world, and I am coming to you. Holy Father, keep them through your name which you have given me, that they may be one, even as we are.

Joh 17:12 While I was with them in the world, I kept them in your name. Those whom you have given me I have kept. None of them is lost, except the son of destruction, that the Scripture might be fulfilled.

Joh 17:13 But now I come to you, and I say these things in the world, that they may have my joy made full in themselves.

Joh 17:14 I have given them your word. The world hated them, because they are not of the world, even as I am not of the world.

Joh 17:15 I pray not that you would take them from the world, but that you would keep them from the evil one.

Joh 17:16 They are not of the world even as I am not of the world.

Joh 17:17 Sanctify them in your truth. Your word is truth.

Joh 17:18 As you sent me into the world, even so I have sent them into the world.

Joh 17:19 For their sakes I sanctify myself, that they themselves also may be sanctified in truth.

Joh 17:20 Not for these only do I pray, but for those also who believe in me through their word,

Joh 17:21 that they may all be one; even as you, Father, are in me, and I in you, that they also may be one in us; that the world may believe that you sent me.

Joh 17:22 The glory which you have given me, I have given to them; that they may be one, even as we are one;

Joh 17:23 I in them, and you in me, that they may be perfected into one; that the world may know that you sent me, and loved them, even as you loved me.

Joh 17:24 Father, I desire that they also whom you have given me be with me where I am, that they may see my glory, which you have given me, for you loved me before the foundation of the world.

Joh 17:25 Righteous Father, the world hasn't known you, but I knew you; and these knew that you sent me.

Joh 17:26 I made known to them your name, and will make it known; that the love with which you loved me may be in them, and I in them."