Can a Person Live in Adultery? by Dave Miller, Ph.D.

http://apologeticspress.org/APContent.aspx?category=11&article=4181

Can a Person Live in Adultery?

by	Dave Miller, Ph.D.

Confusion exists in the mind of some concerning the status of those who commit the sin of adultery. It is generally recognized that a couple becomes guilty of adultery when they form a sexual relationship in violation of Christ’s teaching in Matthew 19:9. But what is a church to do when one or both of those marriage partners present themselves for church membership, expressing their regret for their sin, but their intention to continue their relationship? Some argue that the couple can be forgiven, if they say they are sorry, on the grounds that people cannot live in adultery. They were guilty of committing adultery when they first came together, but they cannot be guilty of living (in an ongoing state) in adultery, and so may continue their marriage without being guilty of further sin.
Meanwhile, the church tends to shy away from dealing with the matter, permitting the couple fellowship but, amid vague feelings of uncertainty, keeping them at arm’s length. In the midst of this inconsistency, the church unwittingly brings itself under the same indictment leveled at the churches in Pergamum (Revelation 2:14) and Thyatira (Revelation 2:20-22) for their unholy “tolerance.” We must permit God’s words to give us guidance rather than be influenced by our human inclinations, sympathies, or emotions. God’s Word speaks very clearly to this matter.

It is true that sin may be viewed as the practice of isolated acts that are contrary to God’s will. But it does not follow that individuals cannot live in sin. A “liar” is one who is involved in separate acts of lying. What makes him a liar, and therefore guilty of living a life of lying, is his refusal to cease telling lies. A person is a “murderer” if he has killed one or more persons and continues to entertain the possibility of repeating such behavior. A person is an “adulterer” because he has formed a sexual relationship which violates God’s law and refuses to cease that illicit relationship. Simply saying he is sorry for the existence of this adulterous union will not and cannot alter what, in God’s sight, is “not lawful” (Matthew 14:4). As long as that marriage is continued, the parties involved are adulterers (Romans 7:3). Only by terminating that relationship can the parties involved put an end to their adultery. Otherwise, they “continue to commit adultery” (Matthew 19:9—the present tense continuous action), “live in fornication” (Colossians 3:5-7), and “live in [sin]” (Romans 6:2). When Paul reminded Christians at Corinth of their conversion day, he noted that some had previously been fornicators, adulterers, and homosexuals (1 Corinthians 6:9-11). Who could possibly doubt the fact that their salvation would have been impossible unless these sexual unions were terminated? Indeed, how could they “that are dead to sin, live any longer therein” (Romans 6:2)?

Can Humans Become Gods? by Dave Miller, Ph.D.

http://apologeticspress.org/APContent.aspx?category=11&article=1221

Can Humans Become Gods?

by	Dave Miller, Ph.D.

One of the more eye-opening beliefs of Mormonism is the polytheistic notion that humans can become gods. Standard Mormon theology maintains that even God (the Father) and Jesus Christ were once human. They were preceded by other humans who themselves progressed to the status of gods.
Of course, this doctrine was not presented initially by Joseph Smith, but was developed after the production of the Book of Mormon. The Book of Mormon actually contradicts later Mormon revelation, in that it affirmed in 1830 the biblical doctrine of the oneness of God in three persons, i.e., the historic Christian doctrine of the Trinity. Observe the conversation between Ammon and King Lamoni:

And then Ammon said: “Believest thou that there is a Great Spirit?” And he said, “Yea.” And Ammon said: “This is God.” And Ammon said unto him again: “Believest thou that this Great Spirit, who is God, created all things which are in heaven and in the earth?” And he said: “Yea, I believe that he created all things which are in the earth; but I do not know the heavens.” And Ammon said unto him: “The heavens is a place where God dwells and all his holy angels.… I am called by his Holy Spirit to teach these things unto this people” (Alma 18:26-30).

Nephi declared: “And now, behold, this is the doctrine of Christ, and the only and true doctrine of the Father, and of the Son, and of the Holy Ghost, which is one God, without end” (2 Nephi 31:21, emp. added). Amulek contended with the diabolical Zeezrom: “And Zeezrom said unto him: ‘Thou sayest there is a true and living God?’ And Amulek said: ‘Yea, there is a true and living God.’ Now Zeezrom said: ‘Is there more than one God?’ And he answered, ‘No’ ” (Alma 11:26-29, emp. added).
The Book of Mormon also affirmed that Jesus was God in the flesh:

And now Abinadi said unto them: “I would that ye should understand that God himself shall come down among the children of men, and shall redeem his people. And because he dwelleth in flesh he shall be called the Son of God, and having subjected the flesh to the will of the Father, being the Father and the Son—the Father, because he was conceived by the power of God; and the Son, because of the flesh; thus becoming the Father and Son—And they are one God, yea, the very Eternal Father of heaven and of earth” (Mosiah 15:1-4, emp. added).

Even the “three witnesses” to the Book of Mormon, Oliver Cowdery, David Whitmer, and Martin Harris, affirmed monotheism and the oneness of God: “And the honor be to the Father, and to the Son, and to the Holy Ghost, which is one God” (“The Testimony,” 1981, emp. added). Joseph Smith affirmed the same thing in the Articles of Faith: “We believe in God, the Eternal Father, and in His Son, Jesus Christ, and in the Holy Ghost” (Pearl, 1981, p. 60).
These teachings certainly are in harmony with the Bible. The Bible repeatedly and frequently affirms the doctrine of monotheism and the unity of God: Deuteronomy 4:35,39; 6:4; Isaiah 43:10-11; 44:6,8; 45:5; 46:9; Mark 12:29; Romans 3:30; 1 Corinthians 8:4,6; 1 Timothy 2:5. These and many other passages indicate “there is but one infinite Spirit Being, and that within that one Spirit essence there are three personal distinctions, each of which may be, and is, called God” (Lanier, 1974, p. 46). There is only one divine essence (ousia) or nature (phusis)—a solidaric unity—one divine substance in (not and) three persons (prosopa or persona), with each “person” being the subsistence (hupostaseis) of the divine Essence [NOTE: for discussions of the concept of Trinity and its treatment in church history, see Archer, 1982, pp. 357-361; Bickersteth, n.d.; Boles, 1942, pp. 19ff.; Chadwick, 1967, pp. 84ff.; Schaff, 1910, 3:670ff.; Walker, 1970, pp. 106ff.; Warfield, 1939a, 5:3012-3022].
But by 1844, Joseph Smith had begun to advocate a very different understanding of deity—in direct contradiction to the Book of Mormon. He began to promulgate the idea that God had, in fact, previously been a man Himself Who had become exalted, and that all men were capable of the same progression (see Tanner, 1972, p. 163). This shift was expressed formally in the Pearl of Great Price where, in the Book of Moses, God is spoken of in the singular throughout. For example: “I am the Beginning and the End, the Almighty God; by mine Only Begotten I created these things; yea, in the beginning I created the heaven and the earth upon which thou standest” (2:1). In stark contrast, however, in the Book of Abraham, in a section discussing the same creation event, God is spoken of as “Gods.” For example:

And then the Lord said: “Let us go down.” And they went down at the beginning, and they, that is the Gods, organized and formed the heavens and the earth.... And the Gods called the light Day, and the darkness they called Night....And the Gods watched those things which they had ordered until they obeyed.... And the Gods took counsel among themselves and said: Let us go down and form man in our image, after our likeness....And the Gods planted a garden, eastward in Eden, and there they put the man, whose spirit they had put into the body which they had formed (4:1,5,18; 5:8, emp. added).

Anyone who is familiar with the King James Version cannot help but be struck with the fact that the author of the Book of Abraham had before him a copy of a KJV and merely paraphrased the text. It is equally apparent that the author “had an axe to grind” in adjusting the text to foist upon the reader the notion of multiple “gods.” In fact, in the thirty-one verses of chapter four, the term “Gods” is used thirty-two times! It is used sixteen times in chapter five! Polytheism now so thoroughly permeates Mormonism that one Mormon apostle asserted that humans are the offspring of the union between an Eternal Father and an Eternal Mother (McConkie, 1979, p. 516)!

“LET US MAKE MAN”

Separate and apart from the issue of the inspiration of the Book of Mormon (see Miller, 2003), the question must be asked: Does the Bible give credence to the notion of multiple gods? Certainly not! However, various verses have been marshaled in an effort to defend the Mormon viewpoint. For example, on the sixth day of Creation, God said, “Let Us make man in Our image, according to Our likeness” (Genesis 1:26). It is alleged by Mormons that the use of the plural in this verse implies a multiplicity of “gods.” However, an examination of the context reveals that the doctrine of the Trinity is being conveyed (see Leupold, 1942, 1:86ff.).
The Holy Spirit was active at the Creation, “hovering over the face of the waters” (1:2). “Hovering” refers to attentive participation (cf. Deuteronomy 32:11). Elsewhere, the Bible makes clear that Jesus also was present at the Creation, in active participation with Deity’s creative activity (John 1:1-3; Colossians 1:16; Hebrews 1:2; 2:10). Hence, when God spoke of “Us,” He was referring to Himself and the other two members of the divine Essence [cf. “Godhead” (theotes) in Colossians 2:9, “divine” nature (theios) in Acts 17:29 and 2 Peter 1:3-4, and “divinity” (theioteis) in Romans 1:20. The first term (theotes) differs from the third term (theioteis) “as essence differs from quality or attribute” (Thayer, 1901, p. 288; cf. Vine, 1966, pp. 328-329; Warfield, 1939b, 2:1268-1270)]. Some (e.g., Archer, 1982, p. 74) have suggested that God was including the angels in the “us,” since “sons of God” sometimes can refer to the angels (e.g., Job 1:6; 2:1; 38:7; cf. Psalms 29:1; 89:6), and “sons of God” can be shortened to “God” while still referring to angels (e.g., compare Psalm 97:7 with Hebrews 1:6, and Psalm 8:5 with Hebrews 2:7,9). In either case, the fact remains that the Bible presents a consistent picture that there is only one God, and that this divine essence includes three—and only three—persons.

“YE SHALL BE AS GODS”

Another verse that has been brought forward to substantiate Mormon polytheism is the comment made on the occasion of Adam and Eve being tempted to eat the forbidden fruit: “For God knows that in the day you eat of it your eyes will be opened, and you will be like God, knowing good and evil” (Genesis 3:5—NKJV). The King James Version says, “ye shall be as gods.” Four points of clarification are in order on this verse. In the first place, Satan made this statement—not God. Satan’s declarations are never to be trusted, since he is “a liar and the father of it” (John 8:44).
In the second place, the uncertainty conveyed by the various English translations in their differing treatment of the verse (i.e., whether “God” or “gods”) is the result of the underlying Hebrew term elohim. This word is not to be confused with Yahweh, the formal name for God throughout the Old Testament. Elohim is a generic term used some 2,570 times in Scripture, and generally refers to the one true God, but also is used to refer to pagan gods, and even can refer to judges or rulers and, as noted previously, to angels (Harris, et al., 1980, 1:44-45). Though the word is plural in form, it is used in both the plural and singular sense [cf. “face” (panim)—Genesis 50:1; Exodus 34:35 and “image” (teraphim)—1 Samuel 19:13]. English shares a similar phenomenon with its plural nouns like “deer,” “seed,” “sheep,” and “moose.” The same form is used, whether referring to one or to many. Hebrew, like most other languages, matched the number (whether singular or plural) of verbs and adjectives with the noun. In the case of elohim, with only rare exception, the verbs and adjectives used with it are either singular or plural in conformity with the intended meaning (Ringgren, 1974, p. 272). Fretheim noted that its use in the Old Testament for Israel’s God is “always with singular verbs” (1997, 1:405; cf. Archer, 1982, p. 74).
Some Hebrew scholars maintain that the plural form used to designate the one true God is the pluralis majestatis or excellentiae—the plural of majesty—or the plural of intensification, absolutization, or exclusivity (e.g., Fretheim, 1:405; Gesenius, 1847, p. 49; Harris, et al., p. 44; Mack, 1939, 2:1265; Reeve, 1939, 2:1270), although others question this usage (e.g., Grudem, 1994, p. 227; Jenni and Westermann, 1997, p. 116). In the case at hand, Satan was tempting Eve with the prospect of being like God—Whom she knew, and from Whom she (or at least her husband) had received previous communication (Genesis 2:16-17; 3:3). She knew nothing of other “gods”—pagan or otherwise. Since the term elohim occurs 58 times in the first three chapters of Genesis and is consistently rendered “God,” and since Satan himself used the term earlier in the same verse as well as four verses earlier (vs. 1) to refer to the one God, no contextual, grammatical, or lexical reason exists for rendering it “gods” in verse five. In fact, most of the major English translations properly render it “God” (e.g., NKJV, ASV, NASB, NIV, RSV). [See also the discussion in Clarke, n.d., 1:50, who noted that the ancient Syriac version rendered the term correctly].
Third, elohim in this verse has an attached prefix (Biblia Hebraica, 1967/77, p. 4)—what Hebrew scholars call an “inseparable preposition” (Weingreen, 1959, p. 26). In this case, the prepositional prefix is the eleventh letter of the Hebrew alphabet, the kaph, and means “like” or “as.” Satan was not saying that Eve would become God or a god; He was saying she would become like God. This realization brings us to a fourth point: the context stipulates in what way Eve would become like God. In the very verse under consideration, an explanatory phrase clarifies what Satan meant: “You will be like God, knowing good and evil” (emp. added). This meaning is evident from subsequent references in the same chapter. When they disobeyed God and ate the forbidden fruit, “the eyes of both of them were opened, and they knew…” (verse 7, emp. added). God commented: “Behold, the man has become like one of Us, to know good and evil” (verse 22, emp. added). In other words, Adam and Eve became like God in the sense that they now were privy to a greater breadth of awareness, understanding, and insight: “They now had a sufficient discovery of their sin and folly in disobeying the command of God; they could discern between good and evil; and what was the consequence? Confusion and shame were engendered, because innocence was lost and guilt contracted” (Clarke, p. 51). As Keil and Delitzsch summarized: “By eating the fruit, man did obtain the knowledge of good and evil, and in this respect became like God” (1976, 1:95, emp. added).

GOD OF GODS

A third attempt to substantiate the Mormon doctrine of plural gods is the use of various verses from the Bible that speak of God being a “God of gods.” For example, on the occasion of the deliverance of the Israelites from Egypt, the “Song of Moses” declared: “Who is like You, O Lord, among the gods” (Exodus 15:11, emp. added). Forty years later, in his stirring challenge to the Israelites to be firm in their future commitment to God, he reminded them: “For the Lord your God is God of gods and Lord of lords, the great God, mighty and awesome” (Deuteronomy 10:17, emp. added). During the days of Joshua, some of the Israelites exclaimed: “The Lord God of gods, the Lord God of gods, He knows” (Joshua 22:22, emp. added). These verses, and many more in the Bible, speak of “gods” in such a way that a cursory reading might leave one with the impression that the Bible teaches that “gods” actually existed. However, one cannot really study the Bible and come away with that conclusion. The Bible presents a thoroughgoing monotheistic view of reality. It repeatedly conveys the fact that “gods” are merely the figment of human imagination, invented by humans to provide themselves with exemption from following the one true God by living up to the higher standard of deity. Humans throughout history have conjured up their own imaginary gods to justify freedom from restriction and to excuse relaxed moral behavior.
Consequently, all verses in the Bible that use the term “gods” to refer to deity (with the exception of the one God) are referring to nonexistent deities that humans have invented. When God gave the Ten Commandments to the Israelites, the very first one said: “You shall have no other gods before Me” (Exodus 20:3). Liberal higher critics of the Bible (like Wellhausen) have alleged that this dictum advocated only monolatry (exclusive worship of Yahweh) rather than actually denying the existence of other gods. Distinguished professor of Old Testament languages, Gleason Archer, has maintained, however, that “this construction of the words is quite unwarranted” (1974, p. 235). Many additional passages clarify the point. For example, the psalmist declared: “For the Lord is great and greatly to be praised; He is to be feared above all gods” (Psalm 96:4, emp. added). One might get the impression from this verse by itself that the psalmist thought that “gods” actually existed. However, the next verse sets the record straight: “For all the gods of the peoples are idols, but the Lord made the heavens” (vs. 5, emp. added). The Hebrew word for “idols” (elilim) means “of nothing, of nought, empty, vain” (Gesenius, p. 51). Notice carefully the contrast the psalmist was making. The people made their gods; but the one true God made the heavens (i.e., the Universe). The genuineness, reality, and greatness of God are placed in contrast to the people’s fake, nonexistent gods who could not make anything. Archer concluded: “This passage alone…demonstrates conclusively that the mention of ‘gods’ in the plural implied no admission of the actual existence of heathen gods in the first commandment” (1974, p. 236). As God Himself announced: “They have provoked Me to jealousy by what is not God” (Deuteronomy 32:21, emp. added).
The denunciation of the Israelites for conjuring up false gods—pretending that such actually existed, rather than devoting themselves exclusively to the one and only God—reached its zenith in the eloquent preaching pronouncements of the Old Testament prophets. Elijah treated the notion of the existence of gods in addition to the one God with sarcasm and forthright ridicule (1 Kings 18:27-29). The idea of multiple gods would have been laughable, if it were not so spiritually serious (cf. Psalm 115:2-8). The people on that occasion finally got the point, for they shouted: “The Lord, He is God! The Lord, He is God!” (vs. 39).
Likewise, the reality of monotheism was pure, well defined, and single minded for Jeremiah. He frequently chastised the people by accusing them of following gods that were, in fact, “not gods” (2:11; 5:7; 16:20). Isaiah was equally adamant and explicit:

You are My witnesses, says the Lord, and My servant whom I have chosen, that you may know and believe Me, and understand that I am He. Before Me there was no God formed, nor shall there be after Me. I, even I, am the Lord, and besides Me there is no savior. I have declared and saved, I have proclaimed, and there was no foreign god among you; therefore you are My witnesses, says the Lord, that I am God. Indeed, before the day was, I am He; and there is no one who can deliver out of My hand; I work, and who will reverse it? (43:10-13, emp. added; cf. 37: 19; 40:18-20; 41; 44:8-24).

Over and over, Isaiah recorded the exclusivity of the one true God: “I am the Lord, and there is no other; there is no God besides Me” (45:5, emp. added); “There is no other God” (45:14, emp. added); “I am the Lord, and there is no other” (45:18, emp. added).
The New Testament continues the same recognition of the nonexistence of deities beyond the one God Who exists in three persons. Paul reminded the Galatian Christians of their pre-Christian foolish belief in other deities: “But then, indeed, when you did not know God, you served those which by nature are not gods” (4:8, emp. added). By definition, the “gods” that people claim actually exist are not gods! In his lengthy discussion of whether Christians were permitted to eat foods that had been sacrificed to pagan deities, Paul clarified succinctly the Bible position on the existence of so-called gods:

Therefore concerning the eating of things offered to idols, we know that an idol is nothing in the world, and that there is no other God but one. For even if there are so-called gods, whether in heaven or on earth (as there are many gods and many lords), yet for us there is only one God, the Father, of whom are all things, and we for Him; and one Lord Jesus Christ, through whom are all things, and through whom we live (1 Corinthians 8:4-6, emp. added).

In this passage, Paul declared very forthrightly that idols, and the gods they represent, are, in fact, nonentities. The RSV renders the meaning even more clearly: “We know that an idol has no real existence, and that there is no God but one” (emp. added).
Of course, Paul recognized and acknowledged that humans have worshipped imaginary, nonexistent gods in heaven (like Greek mythology advocated) and on Earth (in the form of idols). He used the figure of speech known as “metonymy of the adjunct,” where “things are spoken of according to appearance, opinions formed respecting them, or the claims made for them” (Bullinger, 1898, p. 597; Dungan, 1888, p. 295; cf. 2 Corinthians 4:4). He spoke of “gods” as if they existed, simply because many people of his day had that opinion. But Paul knew “there is no God but one.” As Allen observed: “The gods (i.e., the so-called divine beings contemplated by the pagans) represented by the images did not exist. …[T]hey were nothing as far as representing the deities envisioned by the heathen” (1975, p. 98, emp. added; cf. Kelcy, 1967, p. 38; Thomas, 1984, p. 30).
Paul continued his discussion of idols two chapters later, and again affirmed the nonexistence of any deities besides God: “What am I saying then? That an idol is anything, or what is offered to idols is anything?” (1 Corinthians 10:19). For Paul, it was technically permissible for a Christian to eat food that had previously been used in a pagan ceremony as an offering to a “god.” Why? Because such “gods” did not, and do not, actually exist—except in the mind of the worshipper (cf. 8:7-8)! Thus, the food used in such ceremonies was unaffected. However, the person who really thinks there are “gods,” and who then worships these imaginary “gods,” is, in actuality, worshipping demons (10:20)! Paul said there are only two possibilities: “But I say that the things which the Gentiles sacrifice they sacrifice to demons and not to God, and I do not want you to have fellowship with demons. You cannot drink the cup of the Lord and the cup of demons” (10:20-21). Paul envisioned no class of beings known as “gods.” There is only the one true God, and then there are the demons and forces of Satan (cf. 2 Corinthians 6:15-16). This bifurcation of the spiritual realm (i.e., God versus Satan and his forces) is the consistent portrait presented throughout the Bible. The Bible simply admits no knowledge or possibility of “gods.”

YE ARE GODS

A final passage that is alleged to support the notion of “gods” is the statement made by Jesus when the Jews wanted to stone Him because He claimed divinity for Himself:

The Jews answered Him, saying, “For a good work we do not stone You, but for blasphemy, and because You, being a Man, make Yourself God.” Jesus answered them, “Is it not written in your law, ‘I said, “You are gods”?’ If He called them gods, to whom the word of God came…do you say of Him whom the Father sanctified and sent into the world, “You are blaspheming,” because I said, “I am the Son of God”? (John 10:33-36).

Mormons allege that Jesus here endorsed the notion that men can become “gods.” But, of course, Jesus did no such thing. On this occasion, He appealed to an Old Testament context to deflect the barb of His critics. Psalm 82 is a passage that issued a scathing indictment of the unjust judges who had been assigned the responsibility of executing God’s justice among the people (cf. Deuteronomy 1:16; 19:17-18; Psalm 58). Such a magistrate was “God’s minister” (Romans 13:4) who acted in the place of God, wielding His authority, and who was responsible for mediating God’s help and justice (cf. Exodus 7:1). In this sense, they were “gods” (elohim)—acting as God to men (Barclay, 1956, 2:89). Hebrew parallelism clarifies this sense: “I said, ‘You are gods, and all of you are children of the Most High’” (Psalm 82:6, emp. added). They did not share divinity with God—but merely delegated jurisdiction. They still were mere humans—although invested with divine authority, and permitted to act in God’s behalf.
This point is apparent throughout the Torah, where the term translated “judges” or “ruler” is often elohim (e.g., Exodus 21:6; 22:9,28). Take Moses as an example. Moses was not a “god.” Yet God told Moses that when he went to Egypt to achieve the release of the Israelites, he would be “God” to his brother Aaron and to Pharaoh (Exodus 4:16; 7:1). He meant that Moses would supply both his brother and Pharaoh with the words that came from God. Though admittedly a rather rare use of elohim, nevertheless “it shows that the word translated ‘god’ in that place might be applied to man” (Barnes, 1949, p. 294, emp. in orig.). Clarke summarized this point: “Ye are my representatives, and are clothed with my power and authority to dispense judgment and justice, therefore all of them are said to be children of the Most High” (3:479, emp. in orig.). But because they had shirked their awesome responsibility to represent God’s will fairly and accurately, and because they had betrayed the sacred trust bestowed upon them by God Himself, He decreed death upon them (vs. 7). Obviously, they were not “gods,” since God could and would execute them!
Jesus marshaled this Old Testament psalm to thwart His opponents’ attack, while simultaneously reaffirming His deity (which is the central feature of the book of John—20:30-31). He made shrewd use of syllogistic argumentation by reasoning a minori ad majus (see Lenski, 1943, pp. 765-770; cf. Fishbane, 1985, p. 420). “Jesus is here arguing like a rabbi from a lesser position to a greater position, a ‘how much more’ argument very popular among the rabbis” (Pack, 1975, 1:178). In fact, “it is an argument which to a Jewish Rabbi would have been entirely convincing. It was just the kind of argument, an argument founded on a word of scripture, which the Rabbis loved to use and found most unanswerable” (Barclay, 1956, p. 90).
Jesus identified the unjust judges of Israel as persons “to whom the word of God came” (John 10:35). That is, they had been “appointed judges by Divine commission” (Butler, 1961, p. 127)—by “the command of God; his commission to them to do justice” (Barnes, 1949, p. 294, emp. in orig.; cf. Jeremiah 1:2; Ezekiel 1:3; Luke 3:2). McGarvey summarized the ensuing argument of Jesus: “If it was not blasphemy to call those gods who so remotely represented the Deity, how much less did Christ blaspheme in taking unto himself a title to which he had a better right than they, even in the subordinate sense of being a mere messenger” (n.d., p. 487). Charles Erdman observed:

By his defense Jesus does not renounce his claim to deity; but he argues that if the judges, who represented Jehovah in their appointed office, could be called “gods,” in the Hebrew scriptures, it could not be blasphemy for him, who was the final and complete revelation of God, to call himself “the Son of God (1922, pp. 95-96; cf. Morris, 1971, pp. 527-528).

This verse teaches the exact opposite of what Mormons would like for it to teach! It brings into stark contrast the deity—the Godhood—of Christ (and His Father Who “sanctified and sent” Him—vs. 36) with the absence of deity for all others! There are no other “gods” in the sense of deity, i.e., eternality and infinitude in all attributes. Jesus verified this very conclusion by directing the attention of His accusers to the “works” that He performed (vs. 37-38). These “works” (i.e., miraculous signs) proved the divine identity of Jesus to the exclusion of all other alleged deities. Archer concluded: “By no means, then, does our Lord imply here that we are sons of God just as He is—except for a lower level of holiness and virtue. No misunderstanding could be more wrongheaded than that” (1982, p. 374). Indeed, the Mormon notion of a plurality of gods is “wrongheaded,” as is the accompanying claim that humans can become gods.

CONCLUSION

It is unthinkable that the consistent prohibition of polytheism and idolatry throughout the Bible would or could give way to the completely contrary notion that, as a matter of fact, many gods do exist, and that these gods are merely exalted humans who now rule over their own worlds even as God and Christ rule over theirs. It is likewise outlandish—and contradictory—that humans would be required to worship God and Christ—while being banned from worshipping these other gods. The fact of the matter is that “historic Hebrew is unquestionably and uniformly monotheistic” (Mack, 1939, 2:1265). The same may be said of historic Christianity. To think otherwise is pure pagan hocus-pocus—“a mere creation of the imagination, a mere matter of superstition” (Erdman, 1928, p. 78, emp. added).

REFERENCES

Allen, Jimmy (1975), Survey of 1 Corinthians (Searcy, AR: Privately published by author).
Archer, Gleason L. (1974), A Survey of Old Testament Introduction (Chicago, IL: Moody), revised edition.
Archer, Gleason L. (1982), An Encyclopedia of Bible Difficulties (Grand Rapids, MI: Zondervan).
Barclay, William (1956), The Gospel of John (Philadelphia, PA: The Westminster Press), second edition.
Barnes, Albert (1949 reprint), Notes on the New Testament: Luke and John (Grand Rapids, MI: Baker).
Bickersteth, Edward (no date), The Trinity (MacDill AFB, FL: MacDonald Publishing).
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Boles, H. Leo (1942), The Holy Spirit: His Personality, Nature, Works (Nashville, TN: Gospel Advocate, 1971 reprint).
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Bullinger, E.W. (1898), Figures of Speech Used in the Bible (Grand Rapids, MI: Baker, 1968 reprint).
Butler, Paul (1961), The Gospel of John (Joplin, MO: College Press).
Chadwick, Henry (1967), The Early Church (New York: Penguin Books).
Clarke, Adam (no date), Clarke’s Commentary: Genesis-Deuteronomy (New York: Abingdon-Cokesbury).
Dungan, D.R. (1888), Hermeneutics (Delight, AR: Gospel Light).
Erdman, Charles (1922), The Gospel of John (Philadelphia, PA: Westminster).
Erdman, Charles (1928), The First Epistle of Paul to the Corinthians (Philadelphia, PA: Westminster).
Fishbane, Michael (1985), Biblical Interpretation in Ancient Israel (Oxford: Clarendon Press).
Fretheim, Terence (1997), “elohim,” The New International Dictionary of Old Testament Theology and Exegesis, ed. Willem VanGemeren (Grand Rapids, MI: Zondervan).
Gesenius, William (1847), Hebrew-Chaldee Lexicon to the Old Testament (Grand Rapids, MI: Baker), 1979 reprint.
Grudem, Wayne (1994), Systematic Theology: An Introduction to Biblical Doctrine (Grand Rapids, MI: Zondervan).
Harris, R. Laird, Gleason Archer, Jr. and Bruce Waltke, eds. (1980), Theological Wordbook of the Old Testament (Chicago, IL: Moody).
Jenni, Ernst and Claus Westermann (1997), Theological Lexicon of the Old Testament (Peabody, MS: Hendrickson).
Keil, C.F. and F. Delitzsch (1976 reprint), Commentary on the Old Testament: The Pentateuch (Grand Rapids, MI: Eerdmans).
Kelcy, Raymond C. (1967), First Corinthians (Austin, TX: Sweet).
Lanier, Roy H., Sr. (1974), The Timeless Trinity for the Ceaseless Centuries (Denver, CO: Roy H. Lanier, Sr.).
Lenski, R.C.H. (1943), The Interpretation of St. John’s Gospel (Minneapolis, MN: Augsburg).
Leupold, Herbert C. (1942), Exposition of Genesis (Grand Rapids, MI: Baker, 1950 reprint).
Mack, Edward (1939), “Names of God,” International Standard Bible Encyclopedia, ed. James Orr (Grand Rapids, MI: Eerdmans, 1974 reprint).
McConkie, Bruce (1979), Mormon Doctrine (Salt Lake City, UT: Bookcraft).
McGarvey, J.W. (n.d.), The Fourfold Gospel (Cincinnati, OH: Standard).
Miller, Dave (2003), “Is the Book of Mormon From God?” [On-line], URL: http://www.apologeticspress.org/articles/2243
Morris, Leon (1971), The Gospel According to John (Grand Rapids, MI: Eerdmans).
Pack, Frank (1975), The Gospel According to John (Austin, TX: Sweet).
Pearl of Great Price (1981 reprint), (Salt Lake City, UT: Church of Jesus Christ of Latter-day Saints).
Reeve, J.J. (1939), “Gods,” International Standard Bible Encyclopedia, ed. James Orr (Grand Rapids, MI: Eerdmans), 1974 reprint.
Ringgren, Helmer (1974), “elohim,” Theological Dictionary of the Old Testament, ed. G. Johannes Botterweck and Helmer Ringgren (Grand Rapids, MI: Eerdmans).
Schaff, Philip (1910), History of the Christian Church (Grand Rapids, MI: Eerdmans, 1979 reprint).
Tanner, Jerald and Sandra (1972), Mormonism: Shadow or Reality? (Salt Lake City, UT: Modern Microfilm).
Thayer, Joseph H. (1901), A Greek-English Lexicon of the New Testament (Grand Rapids, MI: Baker, 1977 reprint).
“The Testimony of Three Witnesses” (1981 reprint), Introduction to the Book of Mormon (Salt Lake City, UT: The Church of Jesus Christ of Latter-day Saints).
Thomas, J.D. (1984), The Message of the New Testament: First Corinthians (Abilene, TX: Biblical Research Press).
Vine, W.E. (1966 reprint), An Expository Dictionary of New Testament Words (Old Tappan, NJ: Revell).
Walker, Williston (1970), A History of the Christian Church (New York: Charles Scribner’s Sons).
Warfield, Benjamin (1939a), “Trinity,” International Standard Bible Encyclopedia, ed. James Orr (Grand Rapids, MI: Eerdmans, 1974 reprint).
Warfield, Benjamin (1939b), “Godhead,” International Standard Bible Encyclopedia, ed. James Orr (Grand Rapids, MI: Eerdmans, 1974 reprint).
Weingreen, J. (1959), A Practical Grammar for Classical Hebrew (Oxford: Oxford University Press), second edition.

Can the Book of Mormon Pass the Test? by Brad Bromling, D.Min.

http://apologeticspress.org/APContent.aspx?category=11&article=380

Can the Book of Mormon Pass the Test?

by	Brad Bromling, D.Min.

Is the Book of Mormon from God? The four million members of the Church of Jesus Christ of Latter Day-Saints (Mormons) claim that it is. They believe that Joseph Smith Jr. (1805-1844) was a prophet commissioned by God to translate the book from golden plates delivered to him by an angel. As such, the Book of Mormon is one of a relatively few number of books in the world that are considered Holy Scripture. The Bible teaches us to “Test all things; hold fast what is good” (1 Thessalonians 5:21). The Book of Mormon claims to be inspired; when tested on this claim, does it pass or fail?
Since God is by definition all-knowing and all-powerful, we would expect a book from Him to be free from mistakes. Humans often err; God does not. When tested on this point, the Book of Mormon faces serious difficulties. It contains numerous errors that may be discussed under two categories.
First, when it was issued from the press in 1830, the book was riddled with thousands of grammatical mistakes. An occasional error of this kind might be attributed to the typesetter, but the grammar problems of the first edition were systematic in nature, indicating that its author simply lacked education. Note these few examples:

“And he beheld that they did contain the five Books of Moses, which gave an account of the creation of the world, and also of Adam and Eve, which was our first parents...” (p. 15). “And thus ended the record of Alma, which was wrote upon the plates of Nephi” (p. 347; see also pp. 49,66,195, et al.).
“but behold, the Lamanites were exceeding fraid, insomuch that they would not hearken to the words of those dissenters” (p. 415; see also pp. 354,392).
“yea, if my days could have been in them days...” (p. 427).
“and behold, we have took of their wine, and brought with us” (p. 379).
“And when Moroni had said these words, he went forth among the people, waving the rent of his garment in the air, that all might see the writing which he had wrote upon the rent, and crying with a loud voice...” (p. 351).

[NOTE: The above quotations from the 1830 edition of the Book of Mormon are from the 1958 reprint issued by Mormon historian Wilford C. Wood under the title Joseph Smith Begins his Work: Volume 1. All emphases added.]

This challenge to the Book of Mormon might be met with the response that it was God’s will to employ the vocabulary of Joseph Smith since his lack of education is proof that he could not have composed the book without divine guidance. This response is problematic, since Mormon writers like historian Brigham H. Roberts have argued that the “plates have been revealed by the power of God, and they have been translated by the power of God. The translation of them is correct...” (1930, 1:54-55). Besides, the Mormon Church has carefully removed most of these imperfections in subsequent editions. If it was the will of God to employ Smith’s vocabulary in the original translation, by what authority was it changed? Did God make a mistake that men had to correct?
Second, the Book of Mormon contains many blunders of content. Some are merely oddities. For example, the Nephites are said to have used a compass about 550 B.C. (1 Nephi 18:12); but the instrument was not invented until ca. A.D. 1100. Another anomaly of this nature is the appearance of the French word adieu in Jacob 7:27. It strains credulity to believe that this is the correct English translation of a “reformed Egyptian” word written upon metal plates by a Hebrew living on American soil in 421 B.C. (which is the claim being made by Mormonism).
Other errors are more serious since they contradict the Bible. Notice these few examples:
Alma predicted in about 83 B.C. that Jesus would be born in Jerusalem (Alma 7:10). However, in keeping with Micah’s prophecy, Jesus was born in Bethlehem (Micah 5:2; Luke 2:4).
Nephi called the Savior “Jesus Christ, the Son of God” almost 600 years before His birth (2 Nephi 25:19). This is curious since the angel told Mary: You “shall call his name Jesus” and he “shall be called the son of God” (Luke 1:31,35). Further, “Christ” is not a name; it is the Greek word that means “anointed”—corresponding to the Hebrew word “messiah.” Joseph Smith is asking us to believe that the correct English translation of a reformed Egyptian word is the Anglicized Greek word Christ. This is asking too much.
A century before the resurrection of Christ, some Nephites were praised for being “firm in the faith of Christ, even unto the end” (Alma 27:27). They even were called Christians (Alma 46:13-16). Related to this is the contention that the religion of Alma was called the “church of Christ” almost 200 years before Jesus built His church (Mosiah 18:17; cf. Matthew 16:18)! These teachings contradict the Bible which says, “the disciples were divinely called ‘Christians’ first at Antioch” (Acts 11:26, McCord). Besides, how could people living during the Mosaic Covenant be Christians and in the church of Christ (which implies their part in the New Covenant)? It was necessary for Christ to die before His Covenant could come into effect (Hebrews 9:11-17).
In about 600 B.C. the prophet Nephi is shown a vision of the virgin Mary. According to the 1830 edition she is called “the mother of God,” and her Son is called “the Eternal Father.” However, in the modern editions these statements read: “the mother of the Son of God” and “the Son of the Eternal Father” (1 Nephi 11:18,21). These “corrections” convey a different meaning from the original. Changes of this nature strongly contradict Mormon inspiration claims.
Any book that purports to be from God should be able to pass a test for accuracy. Since God does not make mistakes, no book from His hand will contain factual or doctrinal errors. Like all humans, Joseph Smith erred. Unfortunately, his assertion that the Book of Mormon was divinely translated implies that God is the author of its mistakes. That claim is self-contradictory.

REFERENCES

Roberts, Brigham H. (1930) A Comprehensive History of the Church of Jesus Christ of Latter-Day Saints (Salt Lake City, UT: Deseret News).

FOR FURTHER READING

Brodie, Fawn M. (1976), No Man Knows My History (New York: Alfred A. Knopf).
Bromling, Brad T. (1992) “The Book of Ether—A Mormon Myth Examined,” Reasoning from Revelation, 4:21, November.
Crouch, Brodie (1968), The Myth of Mormon Inspiration (Shreveport, LA: Lambert).
Fraser, Gordon H. (1978), Joseph and the Golden Plates (Eugene OR: Industrial Litho).
Ropp, Harry L. (1977), The Mormon Papers (Downers Grove, IL: InterVarsity).
Tanner, Jerald and Sandra (1972), Mormonism—Shadow or Reality? (Salt Lake City, UT: Modern Microfilm Company).

"THE FIRST EPISTLE TO THE THESSALONIANS" An Exhortation To Walk In Holiness (4:1-8) by Mark Copeland

               "THE FIRST EPISTLE TO THE THESSALONIANS"

              An Exhortation To Walk In Holiness (4:1-8)

INTRODUCTION

1. As we saw in our previous study, Paul concluded his "apostolic
   reflections" with a prayer...
   a. In which he expressed his desire for his brethren - 1Th 3:11-12
   b. In particular, that their hearts be established blameless in
      holiness - 1Th 3:13

2. In the second half of this epistle, Paul gives "apostolic
   instructions"...
   a. In other words, exhortations, commands, urgings, etc.
   b. All designed to help answer his own prayer!
      1) That they increase and abound in love
      2) That they be blameless in holiness at the coming of the Lord

[His first "apostolic instruction" could be called "An Exhortation To
Walk In Holiness".  It begins with a general exhortation on how we
ought to walk and please God...]

I. ABOUNDING MORE AND MORE (1-2)

   A. NOTE THE FORCEFULNESS OF THIS EXHORTATION...
      1. Paul "urges" and "exhorts" them
      2. He reminds them this is:
         a. What they received from him on how they "ought to walk" and 
            "to please God"
         b. In keeping with "commandments" given to them
      3. Twice he appeals to the name of Jesus (which adds to the force 
         of his appeal)
         a. Urging and exhorting "in the Lord Jesus"
         b. Commandments given "through the Lord Jesus"
      4. These "instructions" are not suggestions; they carry the force 
         of commands necessary to keep in order to please God!
         a. Which Jesus expected His apostles to teach - Mt 28:20
         b. Which Paul certainly stressed - 1Co 7:19

   B. A COMMAND FOR INCREASING SERVICE...
      1. They should "abound more and more"
         a. As he prayed earlier - 1Th 3:12
         b. As he will urge them again later - 1Th 4:10
      2. This aspect of Christian living is taught throughout the
         Scriptures
         a. By Jesus in His parables
            1) The Talents - cf. Mt 25:14-30
            2) The Vine and The Branches - cf. Jn 15:1-2
         b. By Peter in defining what it means to grow in the knowledge 
            of Christ - cf. 2Pe 1:5-8
         c. By Paul in his writing to other Christians
            1) The Corinthians - 1Co 15:58
            2) The Philippians - Php 1:9; 3:13-14

[The Christian "walk" or life is to be one where we abound more and
more, never resting on our laurels, always pressing on to increasing
levels of service.  This is especially true when it comes to living
morally pure lives...]

II. SANCTIFICATION THROUGH ABSTINENCE (3-8)

   A. GOD'S WILL IS OUR SANCTIFICATION...
      1. The words "sanctification" and "holiness" come from the same 
         Greek word meaning to be "set apart"
         a. Through the Word of God, we are to be "sanctified" - Jn 17:17
         b. With the aid of the Spirit, we can be "sanctified" - 1Co 6:11
      2. Sanctification is an on-going process...
         a. It began at our conversion - 1Co 6:11; Ep 5:26
         b. It continues throughout our Christian life - He 2:11; 10:14
         c. It will be completed at the coming of Christ - 1Th 5:23

   B. SANCTIFICATION INVOLVES ABSTINENCE...
      1. Abstaining from "sexual immorality"
         a. The Greek word (porneia) is commonly translated 
            "fornication"
         b. It is a "general word for unlawful and immoral sexual 
            intercourse and relationships" (Barclay)
            1) Thus it includes pre-marital sex, extra-marital sex 
               (adultery), homosexuality
            2) I.e., any sexual activity outside a lawful, marital 
               relationship between husband and wife
      2. Possessing one's own vessel (body, or wife) in sanctification 
         and honor
         a. Not in passion of lust, like those who do not know God 
            - cf. Ep 4:17-19
         b. Something we should know how to do - in case one doesn't,
            it involves:
            1) Being transformed by the renewing of the mind - Ro 12:
               1-2
            2) Not making provision for fulfilling the lusts of the 
               flesh - Ro 13:13-14
      3. So we will not be take advantage of and defraud our brother
         a. I.e., commit adultery (perhaps the highest form of fraud
            - cf. Pr 6:30-35)   
         b. Which is what happens when we do not possess our bodies in
            sanctification and honor

   C. WHY SANCTIFICATION (ESP. ABSTINENCE) IS NECESSARY...
      1. It is God's will - 1Th 4:3
      2. God will avenge those who defraud their brethren - 1Th 4:6; 
         cf. He 13:4
      3. God has called us to holiness, not (moral) uncleanness - 1Th 4:7
      4. Otherwise we reject God, who has given us His Holy Spirit 
         - 1Th 4:8
         a. Given to us when we became His sons - Ga 4:6
         b. Our bodies are to be temples for the Holy Spirit - 1Co 6:18-20
         -- Dare we grieve the Spirit by defiling His temple?

CONCLUSION

1. To be blameless in holiness at the Lord's coming requires we walk in
   holiness now...
   a. Abounding more and more in our service to God
   b. Abstaining from sexual immorality by possessing our bodies in
      sanctification and honor

2. Through the grace of God, such holy living is possible...
   a. We have the blood of Christ to forgive us of the guilt of sin
   b. We have the help of the Spirit to free us from the power of sin
   -- But we must do our part, thus the need for "An Exhortation To 
      Walk In Holiness"

In view of our morally lax society, this is a much needed exhortation!
God has not called us to (sexual) uncleanness, but in holiness (1 Th
4:7).  Are we living in a way becoming of our calling?

Executable Outlines, Copyright © Mark A. Copeland, 2016

Change things for the better (with the Bible) by Gary Rose

What is the Bible? This Barnes Bible Chart is a very good starting point to consider this important question. While there are many associated questions, this question is paramount in beginning to understand the Bible's purpose.

In an of itself, the chart is complete, but I think it appropriate to fully quote each verse...

James, Chapter 1 (World English Bible)
 ²³ For if anyone is a hearer of the word and not a doer, he is like a man looking at his natural face in a mirror;  ²⁴ for he sees himself, and goes away, and immediately forgets what kind of man he was. 


Hebrews, Chapter 4 (WEB)
¹² For the word of God is living and active, and sharper than any two-edged sword, piercing even to the dividing of soul and spirit, of both joints and marrow, and is able to discern the thoughts and intentions of the heart.



Jeremiah, Chapter 29 (WEB)
 ²⁹ “Isn’t my word like fire?” says Yahweh; “and like a hammer that breaks the rock in pieces?

The Bible will change your life. Believe that, because its true! When you read and practice its instruction you will change. I know this from personal experience! God speaks to your mind, your heart and how you actually live your life. 

Do yourself a favor, consider these things and take God at HIS word; I promise you- YOU will never be the same!!!

Bible Reading May 25-27 by Gary Rose

Bible Reading May 25-27 

World English Bible

 

May 25

Judges 7, 8

Jdg 7:1 Then Jerubbaal, who is Gideon, and all the people who were with him, rose up early, and encamped beside the spring of Harod: and the camp of Midian was on the north side of them, by the hill of Moreh, in the valley.

Jdg 7:2 Yahweh said to Gideon, The people who are with you are too many for me to give the Midianites into their hand, lest Israel vaunt themselves against me, saying, My own hand has saved me.

Jdg 7:3 Now therefore proclaim in the ears of the people, saying, Whoever is fearful and trembling, let him return and depart from Mount Gilead. There returned of the people twenty-two thousand; and there remained ten thousand.

Jdg 7:4 Yahweh said to Gideon, The people are yet too many; bring them down to the water, and I will try them for you there: and it shall be, that of whom I tell you, This shall go with you, the same shall go with you; and of whoever I tell you, This shall not go with you, the same shall not go.

Jdg 7:5 So he brought down the people to the water: and Yahweh said to Gideon, Everyone who laps of the water with his tongue, as a dog laps, you shall set him by himself; likewise everyone who bows down on his knees to drink.

Jdg 7:6 The number of those who lapped, putting their hand to their mouth, was three hundred men: but all the rest of the people bowed down on their knees to drink water.

Jdg 7:7 Yahweh said to Gideon, By the three hundred men who lapped will I save you, and deliver the Midianites into your hand; and let all the people go every man to his place.

Jdg 7:8 So the people took food in their hand, and their trumpets; and he sent all the men of Israel every man to his tent, but retained the three hundred men: and the camp of Midian was beneath him in the valley.

Jdg 7:9 It happened the same night, that Yahweh said to him, Arise, go down into the camp; for I have delivered it into your hand.

Jdg 7:10 But if you fear to go down, go with Purah your servant down to the camp:

Jdg 7:11 and you shall hear what they say; and afterward your will hands be strengthened to go down into the camp. Then went he down with Purah his servant to the outermost part of the armed men who were in the camp.

Jdg 7:12 The Midianites and the Amalekites and all the children of the east lay along in the valley like locusts for multitude; and their camels were without number, as the sand which is on the seashore for multitude.

Jdg 7:13 When Gideon had come, behold, there was a man telling a dream to his fellow; and he said, Behold, I dreamed a dream; and behold, a cake of barley bread tumbled into the camp of Midian, and came to the tent, and struck it so that it fell, and turned it upside down, so that the tent lay flat.

Jdg 7:14 His fellow answered, This is nothing else save the sword of Gideon the son of Joash, a man of Israel: into his hand God has delivered Midian, and all the army.

Jdg 7:15 It was so, when Gideon heard the telling of the dream, and its interpretation, that he worshiped; and he returned into the camp of Israel, and said, Arise; for Yahweh has delivered into your hand the army of Midian.

Jdg 7:16 He divided the three hundred men into three companies, and he put into the hands of all of them trumpets, and empty pitchers, with torches within the pitchers.

Jdg 7:17 He said to them, Look on me, and do likewise: and behold, when I come to the outermost part of the camp, it shall be that, as I do, so you shall do.

Jdg 7:18 When I blow the trumpet, I and all who are with me, then blow the trumpets also on every side of all the camp, and say, For Yahweh and for Gideon.

Jdg 7:19 So Gideon, and the hundred men who were with him, came to the outermost part of the camp in the beginning of the middle watch, when they had but newly set the watch: and they blew the trumpets, and broke in pieces the pitchers that were in their hands.

Jdg 7:20 The three companies blew the trumpets, and broke the pitchers, and held the torches in their left hands, and the trumpets in their right hands with which to blow; and they cried, The sword of Yahweh and of Gideon.

Jdg 7:21 They stood every man in his place around the camp; and all the army ran; and they shouted, and put them to flight.

Jdg 7:22 They blew the three hundred trumpets, and Yahweh set every man's sword against his fellow, and against all the army; and the army fled as far as Beth Shittah toward Zererah, as far as the border of Abel Meholah, by Tabbath.

Jdg 7:23 The men of Israel were gathered together out of Naphtali, and out of Asher, and out of all Manasseh, and pursued after Midian.

Jdg 7:24 Gideon sent messengers throughout all the hill country of Ephraim, saying, Come down against Midian, and take before them the waters, as far as Beth Barah, even the Jordan. So all the men of Ephraim were gathered together, and took the waters as far as Beth Barah, even the Jordan.

Jdg 7:25 They took the two princes of Midian, Oreb and Zeeb; and they killed Oreb at the rock of Oreb, and Zeeb they killed at the winepress of Zeeb, and pursued Midian: and they brought the heads of Oreb and Zeeb to Gideon beyond the Jordan.

Jdg 8:1 The men of Ephraim said to him, Why have you treated us this way, that you didn't call us, when you went to fight with Midian? They rebuked him sharply.

Jdg 8:2 He said to them, What have I now done in comparison with you? Isn't the gleaning of the grapes of Ephraim better than the vintage of Abiezer?

Jdg 8:3 God has delivered into your hand the princes of Midian, Oreb and Zeeb: and what was I able to do in comparison with you? Then their anger was abated toward him, when he had said that.

Jdg 8:4 Gideon came to the Jordan, and passed over, he, and the three hundred men who were with him, faint, yet pursuing.

Jdg 8:5 He said to the men of Succoth, Please give loaves of bread to the people who follow me; for they are faint, and I am pursuing after Zebah and Zalmunna, the kings of Midian.

Jdg 8:6 The princes of Succoth said, Are the hands of Zebah and Zalmunna now in your hand, that we should give bread to your army?

Jdg 8:7 Gideon said, Therefore when Yahweh has delivered Zebah and Zalmunna into my hand, then I will tear your flesh with the thorns of the wilderness and with briers.

Jdg 8:8 He went up there to Penuel, and spoke to them in like manner; and the men of Penuel answered him as the men of Succoth had answered.

Jdg 8:9 He spoke also to the men of Penuel, saying, When I come again in peace, I will break down this tower.

Jdg 8:10 Now Zebah and Zalmunna were in Karkor, and their armies with them, about fifteen thousand men, all who were left of all the army of the children of the east; for there fell one hundred twenty thousand men who drew sword.

Jdg 8:11 Gideon went up by the way of those who lived in tents on the east of Nobah and Jogbehah, and struck the army; for the army was secure.

Jdg 8:12 Zebah and Zalmunna fled; and he pursued after them; and he took the two kings of Midian, Zebah and Zalmunna, and confused all the army.

Jdg 8:13 Gideon the son of Joash returned from the battle from the ascent of Heres.

Jdg 8:14 He caught a young man of the men of Succoth, and inquired of him: and he described for him the princes of Succoth, and its elders, seventy-seven men.

Jdg 8:15 He came to the men of Succoth, and said, See Zebah and Zalmunna, concerning whom you taunted me, saying, Are the hands of Zebah and Zalmunna now in your hand, that we should give bread to your men who are weary?

Jdg 8:16 He took the elders of the city, and thorns of the wilderness and briers, and with them he taught the men of Succoth.

Jdg 8:17 He broke down the tower of Penuel, and killed the men of the city.

Jdg 8:18 Then said he to Zebah and Zalmunna, What kind of men were they whom you killed at Tabor? They answered, They were like you. Each one resembled the children of a king.

Jdg 8:19 He said, They were my brothers, the sons of my mother: as Yahweh lives, if you had saved them alive, I would not kill you.

Jdg 8:20 He said to Jether his firstborn, Up, and kill them. But the youth didn't draw his sword; for he feared, because he was yet a youth.

Jdg 8:21 Then Zebah and Zalmunna said, Rise and fall on us; for as the man is, so is his strength. Gideon arose, and killed Zebah and Zalmunna, and took the crescents that were on their camels' necks.

Jdg 8:22 Then the men of Israel said to Gideon, Rule over us, both you, and your son, and your son's son also; for you have saved us out of the hand of Midian.

Jdg 8:23 Gideon said to them, I will not rule over you, neither shall my son rule over you: Yahweh shall rule over you.

Jdg 8:24 Gideon said to them, I would make a request of you, that you would give me every man the earrings of his spoil. (For they had golden earrings, because they were Ishmaelites.)

Jdg 8:25 They answered, We will willingly give them. They spread a garment, and did cast therein every man the earrings of his spoil.

Jdg 8:26 The weight of the golden earrings that he requested was one thousand and seven hundred shekels of gold, besides the crescents, and the pendants, and the purple clothing that was on the kings of Midian, and besides the chains that were about their camels' necks.

Jdg 8:27 Gideon made an ephod of it, and put it in his city, even in Ophrah: and all Israel played the prostitute after it there; and it became a snare to Gideon, and to his house.

Jdg 8:28 So Midian was subdued before the children of Israel, and they lifted up their heads no more. The land had rest forty years in the days of Gideon.

Jdg 8:29 Jerubbaal the son of Joash went and lived in his own house.

Jdg 8:30 Gideon had seventy sons conceived from his body; for he had many wives.

Jdg 8:31 His concubine who was in Shechem, she also bore him a son, and he named him Abimelech.

Jdg 8:32 Gideon the son of Joash died in a good old age, and was buried in the tomb of Joash his father, in Ophrah of the Abiezrites.

Jdg 8:33 It happened, as soon as Gideon was dead, that the children of Israel turned again, and played the prostitute after the Baals, and made Baal Berith their god.

Jdg 8:34 The children of Israel didn't remember Yahweh their God, who had delivered them out of the hand of all their enemies on every side;

Jdg 8:35 neither did they show kindness to the house of Jerubbaal, who is Gideon, according to all the goodness which he had shown to Israel.

May 26

Judges 9, 10

Jdg 9:1 Abimelech the son of Jerubbaal went to Shechem to his mother's brothers, and spoke with them, and with all the family of the house of his mother's father, saying,

Jdg 9:2 Please speak in the ears of all the men of Shechem, Whether is better for you that all the sons of Jerubbaal, who are seventy persons, rule over you, or that one rule over you? Remember also that I am your bone and your flesh.

Jdg 9:3 His mother's brothers spoke of him in the ears of all the men of Shechem all these words: and their hearts inclined to follow Abimelech; for they said, He is our brother.

Jdg 9:4 They gave him seventy pieces of silver out of the house of Baal Berith, with which Abimelech hired vain and light fellows, who followed him.

Jdg 9:5 He went to his father's house at Ophrah, and killed his brothers the sons of Jerubbaal, being seventy persons, on one stone: but Jotham the youngest son of Jerubbaal was left; for he hid himself.

Jdg 9:6 All the men of Shechem assembled themselves together, and all the house of Millo, and went and made Abimelech king, by the oak of the pillar that was in Shechem.

Jdg 9:7 When they told it to Jotham, he went and stood on the top of Mount Gerizim, and lifted up his voice, and cried, and said to them, Listen to me, you men of Shechem, that God may listen to you.

Jdg 9:8 The trees went forth on a time to anoint a king over them; and they said to the olive tree, Reign over us.

Jdg 9:9 But the olive tree said to them, Should I leave my fatness, with which by me they honor God and man, and go to wave back and forth over the trees?

Jdg 9:10 The trees said to the fig tree, Come and reign over us.

Jdg 9:11 But the fig tree said to them, Should I leave my sweetness, and my good fruit, and go to wave back and forth over the trees?

Jdg 9:12 The trees said to the vine, Come and reign over us.

Jdg 9:13 The vine said to them, Should I leave my new wine, which cheers God and man, and go to wave back and forth over the trees?

Jdg 9:14 Then said all the trees to the bramble, Come and reign over us.

Jdg 9:15 The bramble said to the trees, If in truth you anoint me king over you, then come and take refuge in my shade; and if not, let fire come out of the bramble, and devour the cedars of Lebanon.

Jdg 9:16 Now therefore, if you have dealt truly and righteously, in that you have made Abimelech king, and if you have dealt well with Jerubbaal and his house, and have done to him according to the deserving of his hands

Jdg 9:17 (for my father fought for you, and risked his life, and delivered you out of the hand of Midian:

Jdg 9:18 and you have risen up against my father's house this day, and have slain his sons, seventy persons, on one stone, and have made Abimelech, the son of his female servant, king over the men of Shechem, because he is your brother);

Jdg 9:19 if you then have dealt truly and righteously with Jerubbaal and with his house this day, then rejoice in Abimelech, and let him also rejoice in you:

Jdg 9:20 but if not, let fire come out from Abimelech, and devour the men of Shechem, and the house of Millo; and let fire come out from the men of Shechem, and from the house of Millo, and devour Abimelech.

Jdg 9:21 Jotham ran away, and fled, and went to Beer, and lived there, for fear of Abimelech his brother.

Jdg 9:22 Abimelech was prince over Israel three years.

Jdg 9:23 God sent an evil spirit between Abimelech and the men of Shechem; and the men of Shechem dealt treacherously with Abimelech:

Jdg 9:24 that the violence done to the seventy sons of Jerubbaal might come, and that their blood might be laid on Abimelech their brother, who killed them, and on the men of Shechem, who strengthened his hands to kill his brothers.

Jdg 9:25 The men of Shechem set an ambush for him on the tops of the mountains, and they robbed all who came along that way by them: and it was told Abimelech.

Jdg 9:26 Gaal the son of Ebed came with his brothers, and went over to Shechem; and the men of Shechem put their trust in him.

Jdg 9:27 They went out into the field, and gathered their vineyards, and trod the grapes, and held festival, and went into the house of their god, and did eat and drink, and cursed Abimelech.

Jdg 9:28 Gaal the son of Ebed said, "Who is Abimelech, and who is Shechem, that we should serve him? Isn't he the son of Jerubbaal? and Zebul his officer? Serve the men of Hamor the father of Shechem: but why should we serve him?

Jdg 9:29 Would that this people were under my hand! then would I remove Abimelech." He said to Abimelech, Increase your army, and come out.

Jdg 9:30 When Zebul the ruler of the city heard the words of Gaal the son of Ebed, his anger was kindled.

Jdg 9:31 He sent messengers to Abimelech craftily, saying, Behold, Gaal the son of Ebed and his brothers are come to Shechem; and behold, they constrain the city to take part against you.

Jdg 9:32 Now therefore, go up by night, you and the people who are with you, and lie in wait in the field:

Jdg 9:33 and it shall be, that in the morning, as soon as the sun is up, you shall rise early, and rush on the city; and behold, when he and the people who are with him come out against you, then may you do to them as you shall find occasion.

Jdg 9:34 Abimelech rose up, and all the people who were with him, by night, and they laid wait against Shechem in four companies.

Jdg 9:35 Gaal the son of Ebed went out, and stood in the entrance of the gate of the city: and Abimelech rose up, and the people who were with him, from the ambush.

Jdg 9:36 When Gaal saw the people, he said to Zebul, Behold, there come people down from the tops of the mountains. Zebul said to him, You see the shadow of the mountains as if they were men.

Jdg 9:37 Gaal spoke again and said, Behold, there come people down by the middle of the land, and one company comes by the way of the oak of Meonenim.

Jdg 9:38 Then said Zebul to him, Where is now your mouth, that you said, Who is Abimelech, that we should serve him? is not this the people that you have despised? go out now, I pray, and fight with them.

Jdg 9:39 Gaal went out before the men of Shechem, and fought with Abimelech.

Jdg 9:40 Abimelech chased him, and he fled before him, and there fell many wounded, even to the entrance of the gate.

Jdg 9:41 Abimelech lived at Arumah: and Zebul drove out Gaal and his brothers, that they should not dwell in Shechem.

Jdg 9:42 It happened on the next day, that the people went out into the field; and they told Abimelech.

Jdg 9:43 He took the people, and divided them into three companies, and laid wait in the field; and he looked, and behold, the people came forth out of the city; He rose up against them, and struck them.

Jdg 9:44 Abimelech, and the companies that were with him, rushed forward, and stood in the entrance of the gate of the city: and the two companies rushed on all who were in the field, and struck them.

Jdg 9:45 Abimelech fought against the city all that day; and he took the city, and killed the people who were therein: and he beat down the city, and sowed it with salt.

Jdg 9:46 When all the men of the tower of Shechem heard of it, they entered into the stronghold of the house of Elberith.

Jdg 9:47 It was told Abimelech that all the men of the tower of Shechem were gathered together.

Jdg 9:48 Abimelech got him up to Mount Zalmon, he and all the people who were with him; and Abimelech took an axe in his hand, and cut down a bough from the trees, and took it up, and laid it on his shoulder: and he said to the people who were with him, What you have seen me do, make haste, and do as I have done.

Jdg 9:49 All the people likewise cut down every man his bough, and followed Abimelech, and put them to the stronghold, and set the stronghold on fire on them; so that all the men of the tower of Shechem died also, about a thousand men and women.

Jdg 9:50 Then went Abimelech to Thebez, and encamped against Thebez, and took it.

Jdg 9:51 But there was a strong tower within the city, and there fled all the men and women, and all they of the city, and shut themselves in, and got them up to the roof of the tower.

Jdg 9:52 Abimelech came to the tower, and fought against it, and drew near to the door of the tower to burn it with fire.

Jdg 9:53 A certain woman cast an upper millstone on Abimelech's head, and broke his skull.

Jdg 9:54 Then he called hastily to the young man his armor bearer, and said to him, Draw your sword, and kill me, that men not say of me, A woman killed him. His young man thrust him through, and he died.

Jdg 9:55 When the men of Israel saw that Abimelech was dead, they departed every man to his place.

Jdg 9:56 Thus God requited the wickedness of Abimelech, which he did to his father, in killing his seventy brothers;

Jdg 9:57 and all the wickedness of the men of Shechem did God requite on their heads: and on them came the curse of Jotham the son of Jerubbaal.

Jdg 10:1 After Abimelech there arose to save Israel Tola the son of Puah, the son of Dodo, a man of Issachar; and he lived in Shamir in the hill country of Ephraim.

Jdg 10:2 He judged Israel twenty-three years, and died, and was buried in Shamir.

Jdg 10:3 After him arose Jair, the Gileadite; and he judged Israel twenty-two years.

Jdg 10:4 He had thirty sons who rode on thirty donkey colts, and they had thirty cities, which are called Havvoth Jair to this day, which are in the land of Gilead.

Jdg 10:5 Jair died, and was buried in Kamon.

Jdg 10:6 The children of Israel again did that which was evil in the sight of Yahweh, and served the Baals, and the Ashtaroth, and the gods of Syria, and the gods of Sidon, and the gods of Moab, and the gods of the children of Ammon, and the gods of the Philistines; and they forsook Yahweh, and didn't serve him.

Jdg 10:7 The anger of Yahweh was kindled against Israel, and he sold them into the hand of the Philistines, and into the hand of the children of Ammon.

Jdg 10:8 They troubled and oppressed the children of Israel that year: eighteen years oppressed they all the children of Israel that were beyond the Jordan in the land of the Amorites, which is in Gilead.

Jdg 10:9 The children of Ammon passed over the Jordan to fight also against Judah, and against Benjamin, and against the house of Ephraim; so that Israel was sore distressed.

Jdg 10:10 The children of Israel cried to Yahweh, saying, We have sinned against you, even because we have forsaken our God, and have served the Baals.

Jdg 10:11 Yahweh said to the children of Israel, Didn't I save you from the Egyptians, and from the Amorites, from the children of Ammon, and from the Philistines?

Jdg 10:12 The Sidonians also, and the Amalekites, and the Maonites, did oppress you; and you cried to me, and I saved you out of their hand.

Jdg 10:13 Yet you have forsaken me, and served other gods: therefore I will save you no more.

Jdg 10:14 Go and cry to the gods which you have chosen; let them save you in the time of your distress.

Jdg 10:15 The children of Israel said to Yahweh, We have sinned: do you to us whatever seems good to you; only deliver us, we pray you, this day.

Jdg 10:16 They put away the foreign gods from among them, and served Yahweh; and his soul was grieved for the misery of Israel.

Jdg 10:17 Then the children of Ammon were gathered together, and encamped in Gilead. The children of Israel assembled themselves together, and encamped in Mizpah.

Jdg 10:18 The people, the princes of Gilead, said one to another, What man is he who will begin to fight against the children of Ammon? he shall be head over all the inhabitants of Gilead.

May 27

Judges 11, 12

Jdg 11:1 Now Jephthah the Gileadite was a mighty man of valor, and he was the son of a prostitute: and Gilead became the father of Jephthah.

Jdg 11:2 Gilead's wife bore him sons; and when his wife's sons grew up, they drove out Jephthah, and said to him, You shall not inherit in our father's house; for you are the son of another woman.

Jdg 11:3 Then Jephthah fled from his brothers, and lived in the land of Tob: and there were gathered vain fellows to Jephthah, and they went out with him.

Jdg 11:4 It happened after a while, that the children of Ammon made war against Israel.

Jdg 11:5 It was so, that when the children of Ammon made war against Israel, the elders of Gilead went to get Jephthah out of the land of Tob;

Jdg 11:6 and they said to Jephthah, Come and be our chief, that we may fight with the children of Ammon.

Jdg 11:7 Jephthah said to the elders of Gilead, Didn't you hate me, and drive me out of my father's house? and why have you come to me now when you are in distress?

Jdg 11:8 The elders of Gilead said to Jephthah, Therefore are we turned again to you now, that you may go with us, and fight with the children of Ammon; and you shall be our head over all the inhabitants of Gilead.

Jdg 11:9 Jephthah said to the elders of Gilead, If you bring me home again to fight with the children of Ammon, and Yahweh deliver them before me, shall I be your head?

Jdg 11:10 The elders of Gilead said to Jephthah, Yahweh shall be witness between us; surely according to your word so will we do.

Jdg 11:11 Then Jephthah went with the elders of Gilead, and the people made him head and chief over them: and Jephthah spoke all his words before Yahweh in Mizpah.

Jdg 11:12 Jephthah sent messengers to the king of the children of Ammon, saying, What have you to do with me, that you have come to me to fight against my land?

Jdg 11:13 The king of the children of Ammon answered to the messengers of Jephthah, Because Israel took away my land, when he came up out of Egypt, from the Arnon even to the Jabbok, and to the Jordan: now therefore restore those lands again peaceably.

Jdg 11:14 Jephthah sent messengers again to the king of the children of Ammon;

Jdg 11:15 and he said to him, Thus says Jephthah: Israel didn't take away the land of Moab, nor the land of the children of Ammon,

Jdg 11:16 but when they came up from Egypt, and Israel went through the wilderness to the Red Sea, and came to Kadesh;

Jdg 11:17 then Israel sent messengers to the king of Edom, saying, Please let me pass through your land; but the king of Edom didn't listen. In the same way, he sent to the king of Moab; but he would not: and Israel abode in Kadesh.

Jdg 11:18 Then they went through the wilderness, and went around the land of Edom, and the land of Moab, and came by the east side of the land of Moab, and they encamped on the other side of the Arnon; but they didn't come within the border of Moab, for the Arnon was the border of Moab.

Jdg 11:19 Israel sent messengers to Sihon king of the Amorites, the king of Heshbon; and Israel said to him, Let us pass, please, through your land to my place.

Jdg 11:20 But Sihon didn't trust Israel to pass through his border; but Sihon gathered all his people together, and encamped in Jahaz, and fought against Israel.

Jdg 11:21 Yahweh, the God of Israel, delivered Sihon and all his people into the hand of Israel, and they struck them: so Israel possessed all the land of the Amorites, the inhabitants of that country.

Jdg 11:22 They possessed all the border of the Amorites, from the Arnon even to the Jabbok, and from the wilderness even to the Jordan.

Jdg 11:23 So now Yahweh, the God of Israel, has dispossessed the Amorites from before his people Israel, and should you possess them?

Jdg 11:24 Won't you possess that which Chemosh your god gives you to possess? So whoever Yahweh our God has dispossessed from before us, them will we possess.

Jdg 11:25 Now are you anything better than Balak the son of Zippor, king of Moab? did he ever strive against Israel, or did he ever fight against them?

Jdg 11:26 While Israel lived in Heshbon and its towns, and in Aroer and its towns, and in all the cities that are along by the side of the Arnon, three hundred years; why didn't you recover them within that time?

Jdg 11:27 I therefore have not sinned against you, but you do me wrong to war against me: Yahweh, the Judge, be judge this day between the children of Israel and the children of Ammon.

Jdg 11:28 However the king of the children of Ammon didn't listen to the words of Jephthah which he sent him.

Jdg 11:29 Then the Spirit of Yahweh came on Jephthah, and he passed over Gilead and Manasseh, and passed over Mizpeh of Gilead, and from Mizpeh of Gilead he passed over to the children of Ammon.

Jdg 11:30 Jephthah vowed a vow to Yahweh, and said, If you will indeed deliver the children of Ammon into my hand,

Jdg 11:31 then it shall be, that whatever comes forth from the doors of my house to meet me, when I return in peace from the children of Ammon, it shall be Yahweh's, and I will offer it up for a burnt offering.

Jdg 11:32 So Jephthah passed over to the children of Ammon to fight against them; and Yahweh delivered them into his hand.

Jdg 11:33 He struck them from Aroer until you come to Minnith, even twenty cities, and to Abelcheramim, with a very great slaughter. So the children of Ammon were subdued before the children of Israel.

Jdg 11:34 Jephthah came to Mizpah to his house; and behold, his daughter came out to meet him with tambourines and with dances: and she was his only child; besides her he had neither son nor daughter.

Jdg 11:35 It happened, when he saw her, that he tore his clothes, and said, Alas, my daughter! you have brought me very low, and you are one of those who trouble me; for I have opened my mouth to Yahweh, and I can't go back.

Jdg 11:36 She said to him, My father, you have opened your mouth to Yahweh; do to me according to that which has proceeded out of your mouth, because Yahweh has taken vengeance for you on your enemies, even on the children of Ammon.

Jdg 11:37 She said to her father, Let this thing be done for me: let me alone two months, that I may depart and go down on the mountains, and bewail my virginity, I and my companions.

Jdg 11:38 He said, Go. He sent her away for two months: and she departed, she and her companions, and mourned her virginity on the mountains.

Jdg 11:39 It happened at the end of two months, that she returned to her father, who did with her according to his vow which he had vowed: and she was a virgin. It was a custom in Israel,

Jdg 11:40 that the daughters of Israel went yearly to celebrate the daughter of Jephthah the Gileadite four days in a year.

Jdg 12:1 The men of Ephraim were gathered together, and passed northward; and they said to Jephthah, Why did you pass over to fight against the children of Ammon, and didn't call us to go with you? we will burn your house around you with fire.

Jdg 12:2 Jephthah said to them, I and my people were at great strife with the children of Ammon; and when I called you, you didn't save me out of their hand.

Jdg 12:3 When I saw that you didn't save me, I put my life in my hand, and passed over against the children of Ammon, and Yahweh delivered them into my hand: why then have you come up to me this day, to fight against me?

Jdg 12:4 Then Jephthah gathered together all the men of Gilead, and fought with Ephraim; and the men of Gilead struck Ephraim, because they said, You are fugitives of Ephraim, you Gileadites, in the midst of Ephraim, and in the midst of Manasseh.

Jdg 12:5 The Gileadites took the fords of the Jordan against the Ephraimites. It was so, that when any of the fugitives of Ephraim said, Let me go over, the men of Gilead said to him, Are you an Ephraimite? If he said, No;

Jdg 12:6 then said they to him, Say now Shibboleth; and he said Sibboleth; for he couldn't manage to pronounce it right: then they laid hold on him, and killed him at the fords of the Jordan. There fell at that time of Ephraim forty-two thousand.

Jdg 12:7 Jephthah judged Israel six years. Then died Jephthah the Gileadite, and was buried in one of the cities of Gilead.

Jdg 12:8 After him Ibzan of Bethlehem judged Israel.

Jdg 12:9 He had thirty sons; and thirty daughters he sent abroad, and thirty daughters he brought in from abroad for his sons. He judged Israel seven years.

Jdg 12:10 Ibzan died, and was buried at Bethlehem.

Jdg 12:11 After him Elon the Zebulunite judged Israel; and he judged Israel ten years.

Jdg 12:12 Elon the Zebulunite died, and was buried in Aijalon in the land of Zebulun.

Jdg 12:13 After him Abdon the son of Hillel the Pirathonite judged Israel.

Jdg 12:14 He had forty sons and thirty sons' sons, who rode on seventy donkey colts: and he judged Israel eight years.

Jdg 12:15 Abdon the son of Hillel the Pirathonite died, and was buried in Pirathon in the land of Ephraim, in the hill country of the Amalekites. 

 

May 24, 25

John 5

Joh 5:1 After these things, there was a feast of the Jews, and Jesus went up to Jerusalem.

Joh 5:2 Now in Jerusalem by the sheep gate, there is a pool, which is called in Hebrew, "Bethesda," having five porches.

Joh 5:3 In these lay a great multitude of those who were sick, blind, lame, or paralyzed, waiting for the moving of the water;

Joh 5:4 for an angel of the Lord went down at certain times into the pool, and stirred up the water. Whoever stepped in first after the stirring of the water was made whole of whatever disease he had.

Joh 5:5 A certain man was there, who had been sick for thirty-eight years.

Joh 5:6 When Jesus saw him lying there, and knew that he had been sick for a long time, he asked him, "Do you want to be made well?"

Joh 5:7 The sick man answered him, "Sir, I have no one to put me into the pool when the water is stirred up, but while I'm coming, another steps down before me."

Joh 5:8 Jesus said to him, "Arise, take up your mat, and walk."

Joh 5:9 Immediately, the man was made well, and took up his mat and walked. Now it was the Sabbath on that day.

Joh 5:10 So the Jews said to him who was cured, "It is the Sabbath. It is not lawful for you to carry the mat."

Joh 5:11 He answered them, "He who made me well, the same said to me, 'Take up your mat, and walk.' "

Joh 5:12 Then they asked him, "Who is the man who said to you, 'Take up your mat, and walk' ?"

Joh 5:13 But he who was healed didn't know who it was, for Jesus had withdrawn, a crowd being in the place.

Joh 5:14 Afterward Jesus found him in the temple, and said to him, "Behold, you are made well. Sin no more, so that nothing worse happens to you."

Joh 5:15 The man went away, and told the Jews that it was Jesus who had made him well.

Joh 5:16 For this cause the Jews persecuted Jesus, and sought to kill him, because he did these things on the Sabbath.

Joh 5:17 But Jesus answered them, "My Father is still working, so I am working, too."

Joh 5:18 For this cause therefore the Jews sought all the more to kill him, because he not only broke the Sabbath, but also called God his own Father, making himself equal with God.

Joh 5:19 Jesus therefore answered them, "Most certainly, I tell you, the Son can do nothing of himself, but what he sees the Father doing. For whatever things he does, these the Son also does likewise.

Joh 5:20 For the Father has affection for the Son, and shows him all things that he himself does. He will show him greater works than these, that you may marvel.

Joh 5:21 For as the Father raises the dead and gives them life, even so the Son also gives life to whom he desires.

Joh 5:22 For the Father judges no one, but he has given all judgment to the Son,

Joh 5:23 that all may honor the Son, even as they honor the Father. He who doesn't honor the Son doesn't honor the Father who sent him.

Joh 5:24 "Most certainly I tell you, he who hears my word, and believes him who sent me, has eternal life, and doesn't come into judgment, but has passed out of death into life.

Joh 5:25 Most certainly, I tell you, the hour comes, and now is, when the dead will hear the Son of God's voice; and those who hear will live.

Joh 5:26 For as the Father has life in himself, even so he gave to the Son also to have life in himself.

Joh 5:27 He also gave him authority to execute judgment, because he is a son of man.

Joh 5:28 Don't marvel at this, for the hour comes, in which all that are in the tombs will hear his voice,

Joh 5:29 and will come out; those who have done good, to the resurrection of life; and those who have done evil, to the resurrection of judgment.

Joh 5:30 I can of myself do nothing. As I hear, I judge, and my judgment is righteous; because I don't seek my own will, but the will of my Father who sent me.

Joh 5:31 "If I testify about myself, my witness is not valid.

Joh 5:32 It is another who testifies about me. I know that the testimony which he testifies about me is true.

Joh 5:33 You have sent to John, and he has testified to the truth.

Joh 5:34 But the testimony which I receive is not from man. However, I say these things that you may be saved.

Joh 5:35 He was the burning and shining lamp, and you were willing to rejoice for a while in his light.

Joh 5:36 But the testimony which I have is greater than that of John, for the works which the Father gave me to accomplish, the very works that I do, testify about me, that the Father has sent me.

Joh 5:37 The Father himself, who sent me, has testified about me. You have neither heard his voice at any time, nor seen his form.

Joh 5:38 You don't have his word living in you; because you don't believe him whom he sent.

Joh 5:39 "You search the Scriptures, because you think that in them you have eternal life; and these are they which testify about me.

Joh 5:40 Yet you will not come to me, that you may have life.

Joh 5:41 I don't receive glory from men.

Joh 5:42 But I know you, that you don't have God's love in yourselves.

Joh 5:43 I have come in my Father's name, and you don't receive me. If another comes in his own name, you will receive him.

Joh 5:44 How can you believe, who receive glory from one another, and you don't seek the glory that comes from the only God?

Joh 5:45 "Don't think that I will accuse you to the Father. There is one who accuses you, even Moses, on whom you have set your hope.

Joh 5:46 For if you believed Moses, you would believe me; for he wrote about me.

Joh 5:47 But if you don't believe his writings, how will you believe my words?"

May 26, 27

John 6

Joh 6:1 After these things, Jesus went away to the other side of the sea of Galilee, which is also called the Sea of Tiberias.

Joh 6:2 A great multitude followed him, because they saw his signs which he did on those who were sick.

Joh 6:3 Jesus went up into the mountain, and he sat there with his disciples.

Joh 6:4 Now the Passover, the feast of the Jews, was at hand.

Joh 6:5 Jesus therefore lifting up his eyes, and seeing that a great multitude was coming to him, said to Philip, "Where are we to buy bread, that these may eat?"

Joh 6:6 This he said to test him, for he himself knew what he would do.

Joh 6:7 Philip answered him, "Two hundred denarii worth of bread is not sufficient for them, that everyone of them may receive a little."

Joh 6:8 One of his disciples, Andrew, Simon Peter's brother, said to him,

Joh 6:9 "There is a boy here who has five barley loaves and two fish, but what are these among so many?"

Joh 6:10 Jesus said, "Have the people sit down." Now there was much grass in that place. So the men sat down, in number about five thousand.

Joh 6:11 Jesus took the loaves; and having given thanks, he distributed to the disciples, and the disciples to those who were sitting down; likewise also of the fish as much as they desired.

Joh 6:12 When they were filled, he said to his disciples, "Gather up the broken pieces which are left over, that nothing be lost."

Joh 6:13 So they gathered them up, and filled twelve baskets with broken pieces from the five barley loaves, which were left over by those who had eaten.

Joh 6:14 When therefore the people saw the sign which Jesus did, they said, "This is truly the prophet who comes into the world."

Joh 6:15 Jesus therefore, perceiving that they were about to come and take him by force, to make him king, withdrew again to the mountain by himself.

Joh 6:16 When evening came, his disciples went down to the sea,

Joh 6:17 and they entered into the boat, and were going over the sea to Capernaum. It was now dark, and Jesus had not come to them.

Joh 6:18 The sea was tossed by a great wind blowing.

Joh 6:19 When therefore they had rowed about twenty-five or thirty stadia, they saw Jesus walking on the sea, and drawing near to the boat; and they were afraid.

Joh 6:20 But he said to them, "It is I. Don't be afraid."

Joh 6:21 They were willing therefore to receive him into the boat. Immediately the boat was at the land where they were going.

Joh 6:22 On the next day, the multitude that stood on the other side of the sea saw that there was no other boat there, except the one in which his disciples had embarked, and that Jesus hadn't entered with his disciples into the boat, but his disciples had gone away alone.

Joh 6:23 However boats from Tiberias came near to the place where they ate the bread after the Lord had given thanks.

Joh 6:24 When the multitude therefore saw that Jesus wasn't there, nor his disciples, they themselves got into the boats, and came to Capernaum, seeking Jesus.

Joh 6:25 When they found him on the other side of the sea, they asked him, "Rabbi, when did you come here?"

Joh 6:26 Jesus answered them, "Most certainly I tell you, you seek me, not because you saw signs, but because you ate of the loaves, and were filled.

Joh 6:27 Don't work for the food which perishes, but for the food which remains to eternal life, which the Son of Man will give to you. For God the Father has sealed him."

Joh 6:28 They said therefore to him, "What must we do, that we may work the works of God?"

Joh 6:29 Jesus answered them, "This is the work of God, that you believe in him whom he has sent."

Joh 6:30 They said therefore to him, "What then do you do for a sign, that we may see, and believe you? What work do you do?

Joh 6:31 Our fathers ate the manna in the wilderness. As it is written, 'He gave them bread out of heaven to eat.' "

Joh 6:32 Jesus therefore said to them, "Most certainly, I tell you, it wasn't Moses who gave you the bread out of heaven, but my Father gives you the true bread out of heaven.

Joh 6:33 For the bread of God is that which comes down out of heaven, and gives life to the world."

Joh 6:34 They said therefore to him, "Lord, always give us this bread."

Joh 6:35 Jesus said to them, "I am the bread of life. He who comes to me will not be hungry, and he who believes in me will never be thirsty.

Joh 6:36 But I told you that you have seen me, and yet you don't believe.

Joh 6:37 All those who the Father gives me will come to me. Him who comes to me I will in no way throw out.

Joh 6:38 For I have come down from heaven, not to do my own will, but the will of him who sent me.

Joh 6:39 This is the will of my Father who sent me, that of all he has given to me I should lose nothing, but should raise him up at the last day.

Joh 6:40 This is the will of the one who sent me, that everyone who sees the Son, and believes in him, should have eternal life; and I will raise him up at the last day."

Joh 6:41 The Jews therefore murmured concerning him, because he said, "I am the bread which came down out of heaven."

Joh 6:42 They said, "Isn't this Jesus, the son of Joseph, whose father and mother we know? How then does he say, 'I have come down out of heaven?' "

Joh 6:43 Therefore Jesus answered them, "Don't murmur among yourselves.

Joh 6:44 No one can come to me unless the Father who sent me draws him, and I will raise him up in the last day.

Joh 6:45 It is written in the prophets, 'They will all be taught by God.' Therefore everyone who hears from the Father, and has learned, comes to me.

Joh 6:46 Not that anyone has seen the Father, except he who is from God. He has seen the Father.

Joh 6:47 Most certainly, I tell you, he who believes in me has eternal life.

Joh 6:48 I am the bread of life.

Joh 6:49 Your fathers ate the manna in the wilderness, and they died.

Joh 6:50 This is the bread which comes down out of heaven, that anyone may eat of it and not die.

Joh 6:51 I am the living bread which came down out of heaven. If anyone eats of this bread, he will live forever. Yes, the bread which I will give for the life of the world is my flesh."

Joh 6:52 The Jews therefore contended with one another, saying, "How can this man give us his flesh to eat?"

Joh 6:53 Jesus therefore said to them, "Most certainly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you don't have life in yourselves.

Joh 6:54 He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day.

Joh 6:55 For my flesh is food indeed, and my blood is drink indeed.

Joh 6:56 He who eats my flesh and drinks my blood lives in me, and I in him.

Joh 6:57 As the living Father sent me, and I live because of the Father; so he who feeds on me, he will also live because of me.

Joh 6:58 This is the bread which came down out of heaven-not as our fathers ate the manna, and died. He who eats this bread will live forever."

Joh 6:59 He said these things in the synagogue, as he taught in Capernaum.

Joh 6:60 Therefore many of his disciples, when they heard this, said, "This is a hard saying! Who can listen to it?"

Joh 6:61 But Jesus knowing in himself that his disciples murmured at this, said to them, "Does this cause you to stumble?

Joh 6:62 Then what if you would see the Son of Man ascending to where he was before?

Joh 6:63 It is the spirit who gives life. The flesh profits nothing. The words that I speak to you are spirit, and are life.

Joh 6:64 But there are some of you who don't believe." For Jesus knew from the beginning who they were who didn't believe, and who it was who would betray him.

Joh 6:65 He said, "For this cause have I said to you that no one can come to me, unless it is given to him by my Father."

Joh 6:66 At this, many of his disciples went back, and walked no more with him.

Joh 6:67 Jesus said therefore to the twelve, "You don't also want to go away, do you?"

Joh 6:68 Simon Peter answered him, "Lord, to whom would we go? You have the words of eternal life.

Joh 6:69 We have come to believe and know that you are the Christ, the Son of the living God."

Joh 6:70 Jesus answered them, "Didn't I choose you, the twelve, and one of you is a devil?"

Joh 6:71 Now he spoke of Judas, the son of Simon Iscariot, for it was he who would betray him, being one of the twelve.