Romans 6:1-23, Romans 7:1-25, Romans 8:1-39

First page of the Gospel of Mark, by Sargis Pi...

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Jesus Christ Crucifix

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Romans 6

1What shall we say then? Shall we continue in sin, that grace may abound?

2God forbid. How shall we, that are dead to sin, live any longer therein?

3Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?

4Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.

5For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection:

6Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.

7For he that is dead is freed from sin.

8Now if we be dead with Christ, we believe that we shall also live with him:

9Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him.

10For in that he died, he died unto sin once: but in that he liveth, he liveth unto God.

11Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.

12Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof.

13Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.

14For sin shall not have dominion over you: for ye are not under the law, but under grace.

15What then? shall we sin, because we are not under the law, but under grace? God forbid.

16Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?

17But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you.

18Being then made free from sin, ye became the servants of righteousness.

19I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness.

20For when ye were the servants of sin, ye were free from righteousness.

21What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death.

22But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.

23For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our

Romans 7

1Know ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion over a man as long as he liveth?

2For the woman which hath an husband is bound by the law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of her husband.

3So then if, while her husband liveth, she be married to another man, she shall be called an adulteress: but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man.

4Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God.

5For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death.

6But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter.

7What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet.

8But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead.

9For I was alive without the law once: but when the commandment came, sin revived, and I died.

10And the commandment, which was ordained to life, I found to be unto death.

11For sin, taking occasion by the commandment, deceived me, and by it slew me.

12Wherefore the law is holy, and the commandment holy, and just, and good.

13Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful.

14For we know that the law is spiritual: but I am carnal, sold under sin.

15For that which I do I allow not: for what I would, that do I not; but what I hate, that do I.

16If then I do that which I would not, I consent unto the law that it is good.

17Now then it is no more I that do it, but sin that dwelleth in me.

18For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not.

19For the good that I would I do not: but the evil which I would not, that I do.

20Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me.

21I find then a law, that, when I would do good, evil is present with me.

22For I delight in the law of God after the inward man:

23But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.

24O wretched man that I am! who shall deliver me from the body of this death?

25I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin.

Romans 8

1There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.

2For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.

3For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:

4That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.

5For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit.

6For to be carnally minded is death; but to be spiritually minded is life and peace.

7Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.

8So then they that are in the flesh cannot please God.

9But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.

10And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness.

11But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.

12Therefore, brethren, we are debtors, not to the flesh, to live after the flesh.

13For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.

14For as many as are led by the Spirit of God, they are the sons of God.

15For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.

16The Spirit itself beareth witness with our spirit, that we are the children of God:

17And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.

18For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.

19For the earnest expectation of the creature waiteth for the manifestation of the sons of God.

20For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope,

21Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.

22For we know that the whole creation groaneth and travaileth in pain together until now.

23And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.

24For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for?

25But if we hope for that we see not, then do we with patience wait for it.

26Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered.

27And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.

28And we know that all things work together for good to them that love God, to them who are the called according to his purpose.

29For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.

30Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.

31What shall we then say to these things? If God be for us, who can be against us?

32He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?

33Who shall lay any thing to the charge of God’s elect? It is God that justifieth.

34Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.

35Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?

36As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter.

37Nay, in all these things we are more than conquerors through him that loved us.

38For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come,

39Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.


Bible Meanings       (With/without frames, small)
The Spiritual Meanings of the Word of God in the Old and New Testaments

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Powered By Christian Faith


This letter, the first in canonical order, but not the first of Paul’s Epistles, is the longest and the most influential of all the Apostle’s writings. Writings to Christians at Rome whom he hoped soon to visit, Paul presents to them his mature convictions concerning the Christian faith: the universality of sin; the impotence of the laws as a means of salvation; the nature of God’s saving act in Christ, and its appropriation by faith. The letter closes with spiritual advice and some personal remarks.

Your In My Heart

Something the Lord Made

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One more time.

One more day.

In the life of the Lord.

Your in my heart.

Your here to stay.

Don’t walk away from

the Lord.

Find Him.

Accept Him.

Accept Jesus Christ.

Even if you don’t say

you feel the same way.

God feels that way.

You’ll know in your

heart and mind.

Once you accept Him.

That His love will shine

and last forever.

He’ll love you today,

in His way.

Not your way.

There is a time and place

for everything.

Just remember, He feels the


Even if your standing in

the rain.

The Lord will never

stop loving you.

His heart is soulful blue.

Like the ocean sea rolling

over your life so true.

The beauty of life is like

the stars at night.

It can be bright or dark

to the sight.

Its glimmer can shine and

strengthen the mind.

Life is a river going

down stream.

It sustains life as it also

extinguishes life.

Beauty is seen or

beaten down.

Life is a rock tumbling

down a mountain side.

If your in life’s motion, it

will squash you or go

by you.

God is your motion.

Jesus is your destiny.

Accept life as a blessing

and not a curse

It’s all in the heart and


It’s how we take it.

Look up or down.

Life can be ridden or

trodden under.

You make it or break it.

You make God your

friend or your enemy.

Make God your friend.

There is no other way.

Either good or evil.

Pagan or Godly.

Your way or God’s way.

They are not the same.

It’s all in how you take it.

Your way or God’s way.

Life is sounds, acts, looks, and

progressive rounds.

Be square and clean the


Life is all around.

Life is all live.

Be alive.

Be Godly.

Life is what you make

of it.

Either way, you are going

to have to deal with it,

or leave it.

Live life with God’s love.

You can make it.


Genesis 37:1-36

Joseph recognized by his brothers, by Léon Pie...

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Jacob recognizes Joseph's clothing // Иаков уз...

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Joseph's Coat Brought to Jacob

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Jacob Blessing the Sons of Joseph by Rembrandt...
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Joseph and His Brothers Carry Jacob Back into ...

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Genesis 37

1And Jacob dwelt in the land wherein his father was a stranger, in the land of Canaan.

2These are the generations of Jacob. Joseph, being seventeen years old, was feeding the flock with his brethren; and the lad was with the sons of Bilhah, and with the sons of Zilpah, his father’s wives: and Joseph brought unto his father their evil report.

3Now Israel loved Joseph more than all his children, because he was the son of his old age: and he made him a coat of many colours.

4And when his brethren saw that their father loved him more than all his brethren, they hated him, and could not speak peaceably unto him.

5And Joseph dreamed a dream, and he told it his brethren: and they hated him yet the more.

6And he said unto them, Hear, I pray you, this dream which I have dreamed:

7For, behold, we were binding sheaves in the field, and, lo, my sheaf arose, and also stood upright; and, behold, your sheaves stood round about, and made obeisance to my sheaf.

8And his brethren said to him, Shalt thou indeed reign over us? or shalt thou indeed have dominion over us? And they hated him yet the more for his dreams, and for his words.

9And he dreamed yet another dream, and told it his brethren, and said, Behold, I have dreamed a dream more; and, behold, the sun and the moon and the eleven stars made obeisance to me.

10And he told it to his father, and to his brethren: and his father rebuked him, and said unto him, What is this dream that thou hast dreamed? Shall I and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth?

11And his brethren envied him; but his father observed the saying.

12And his brethren went to feed their father’s flock in Shechem.

13And Israel said unto Joseph, Do not thy brethren feed the flock in Shechem? come, and I will send thee unto them. And he said to him, Here am I.

14And he said to him, Go, I pray thee, see whether it be well with thy brethren, and well with the flocks; and bring me word again. So he sent him out of the vale of Hebron, and he came to Shechem.

15And a certain man found him, and, behold, he was wandering in the field: and the man asked him, saying, What seekest thou?

16And he said, I seek my brethren: tell me, I pray thee, where they feed their flocks.

17And the man said, They are departed hence; for I heard them say, Let us go to Dothan. And Joseph went after his brethren, and found them in Dothan.

18And when they saw him afar off, even before he came near unto them, they conspired against him to slay him.

19And they said one to another, Behold, this dreamer cometh.

20Come now therefore, and let us slay him, and cast him into some pit, and we will say, Some evil beast hath devoured him: and we shall see what will become of his dreams.

21And Reuben heard it, and he delivered him out of their hands; and said, Let us not kill him.

22And Reuben said unto them, Shed no blood, but cast him into this pit that is in the wilderness, and lay no hand upon him; that he might rid him out of their hands, to deliver him to his father again.

23And it came to pass, when Joseph was come unto his brethren, that they stript Joseph out of his coat, his coat of many colours that was on him;

24And they took him, and cast him into a pit: and the pit was empty, there was no water in it.

25And they sat down to eat bread: and they lifted up their eyes and looked, and, behold, a company of Ishmeelites came from Gilead with their camels bearing spicery and balm and myrrh, going to carry it down to Egypt.

26And Judah said unto his brethren, What profit is it if we slay our brother, and conceal his blood?

27Come, and let us sell him to the Ishmeelites, and let not our hand be upon him; for he is our brother and our flesh. And his brethren were content.

28Then there passed by Midianites merchantmen; and they drew and lifted up Joseph out of the pit, and sold Joseph to the Ishmeelites for twenty pieces of silver: and they brought Joseph into Egypt.

29And Reuben returned unto the pit; and, behold, Joseph was not in the pit; and he rent his clothes.

30And he returned unto his brethren, and said, The child is not; and I, whither shall I go?

31And they took Joseph’s coat, and killed a kid of the goats, and dipped the coat in the blood;

32And they sent the coat of many colours, and they brought it to their father; and said, This have we found: know now whether it be thy son’s coat or no.

33And he knew it, and said, It is my son’s coat; an evil beast hath devoured him; Joseph is without doubt rent in pieces.

34And Jacob rent his clothes, and put sackcloth upon his loins, and mourned for his son many days.

35And all his sons and all his daughters rose up to comfort him; but he refused to be comforted; and he said, For I will go down into the grave unto my son mourning. Thus his father wept for him.

36And the Midianites sold him into Egypt unto Potiphar, an officer of Pharaoh’s, and captain of the guard.

Genesis 37 – Joseph Is Sold Into Slavery


A. Joseph’s dreams.

1. (1-4) Jacob favors Joseph.

Now Jacob dwelt in the land where his father was a stranger, in the land of Canaan. This is the history of Jacob. Joseph, being seventeen years old, was feeding the flock with his brothers. And the lad was with the sons of Bilhah and the sons of Zilpah, his father’s wives; and Joseph brought a bad report of them to his father. Now Israel loved Joseph more than all his children, because he was the son of his old age. Also he made him a tunic of many colors. But when his brothers saw that their father loved him more than all his brothers, they hated him and could not speak peaceably to him.

a. Joseph, being seventeen years old: Thus begins one the remarkable life stories of the Bible and all literature. “He was loved and hated, favored and abused, tempted and trusted, exalted and abased. Yet at no point in the one-hundred-and-ten-year life of Joseph did he ever seem to get his eyes off God or cease to trust him. Adversity did not harden his character. Prosperity did not ruin him. He was the same in private as in public. He was a truly great man.” (Boice)

i. Enoch shows the walk of faith, Noah shows the perseverance of faith, Abraham shows the obedience of faith, Isaac shows the power of faith, and Jacob shows the discipline of faith. Along these lines we could say that Joseph shows the triumph of faith. Joseph never complained and he never compromised.

ii. Joseph is also a remarkably powerful picture of Jesus.

b. Now Israel loved Joseph more than all his children: These chapters stand out for the insight they give us into an obviously troubled family. From the beginning, we get the impression Joseph is sort of a pampered favorite of Jacob, who doesn’t mind tattling on his older brothers at all.

c. Also he made him a tunic of many colors: Jacob’s favoritism of Joseph was plain to all, including Joseph and his brothers. As an outward display of this, he gave Jospeh a tunic of many colors. This signified a position of favor, princely standing, and birthright. It was a dramatic way of saying he was the son to receive the birthright.

i. The real idea behind the ancient Hebrew phrase for “tunic of many colors” is that it was a tunic extending all the way down to the wrists and ankles, as opposed to a shorter one. This was not what a working man wore. It was a garment of privilege and status.

d. They hated him and could not speak peaceably to him: Jacob’s favoritism of Joseph was an obvious source of conflict in the family. The brothers naturally hated him because the father favored him.

2. (5-8) Joseph’s first dream.

Now Joseph had a dream, and he told it to his brothers; and they hated him even more. So he said to them, “Please hear this dream which I have dreamed: There we were, binding sheaves in the field. Then behold, my sheaf arose and also stood upright; and indeed your sheaves stood all around and bowed down to my sheaf.” And his brothers said to him, “Shall you indeed reign over us? Or shall you indeed have dominion over us?” So they hated him even more for his dreams and for his words.

a. Joseph had a dream, and he told it to his brothers; and they hated him even more: At best, Joseph showed a great lack of tact. Surely he knew how much his brothers hated to hear this dream, which set him above his brothers.

b. Shall you indeed reign over us? The brothers understand perfectly the meaning of the dream: one day Joseph would reign over them and have dominion over them.

i. Also relevant to this dream is the fact that it involves sheaves of wheat. Joseph’s ultimate position of status over his brethren will have much to do with food.

3. (9-11) Joseph’s second dream.

Then he dreamed still another dream and told it to his brothers, and said, “Look, I have dreamed another dream. And this time, the sun, the moon, and the eleven stars bowed down to me.” So he told it to his father and his brothers; and his father rebuked him and said to him, “What is this dream that you have dreamed? Shall your mother and I and your brothers indeed come to bow down to the earth before you?” And his brothers envied him, but his father kept the matter in mind.

a. Then he dreamed still another dream and told it to his brothers: If Joseph was unwise in telling the first dream (knowing how irritating it was to his brothers) he was even more wrong sharing this second dream, especially because it set him not only above his brothers, but also set him above his father and mother.

i. Joseph seems to be afflicted with the sort of pride often apparent among the favored and blessed. He is so focused on how great his dreams are for him, he doesn’t begin to consider how the dreams will sound in the ears of others.

ii. At this point, Joseph is a contrast to Jesus. Jesus wants us to be as He was on this earth: an “others-centered” person. Joseph seems to fall short in this area.

iii. Though Joseph was wrong to tell these dreams, they certainly did come true. One may receive a wonderful message from God that He does not intend them to publish to others. Joseph showed a proud lack of wisdom here.

b. Shall your mother and I and your brothers indeed come to bow down to the earth before you? This portion of Genesis possibly isn’t in strict chronological order. Back in Genesis 35:16-20, Joseph’s mother Rachel died. This portion of Genesis seems to backtrack somewhat.

i. Probably, the transition point is in Genesis 37:2: This is the genealogy of Jacob. This likely ends the record preserved by Jacob himself (who recounted the death of Rachel), and the next line begins the record preserved by Joseph himself. These same kinds of transitions are found in Genesis 5:1, 6:9, and 25:19.

c. The sun, the moon, and the eleven stars bowed down to me: The idea of the stars, moon, and sun representing the family of Israel is repeated in Revelation 12:1. That passage speaks of Jesus coming from the nation of Israel.

B. Joseph’s brothers sell him into slavery.

1. (12-17) Jacob sends Joseph to find his brothers keeping the sheep.

Then his brothers went to feed their father’s flock in Shechem. And Israel said to Joseph, “Are not your brothers feeding the flock in Shechem? Come, I will send you to them.” So he said to him, “Here I am.” Then he said to him, “Please go and see if it is well with your brothers and well with the flocks, and bring back word to me.” So he sent him out of the Valley of Hebron, and he went to Shechem. Now a certain man found him, and there he was, wandering in the field. And the man asked him, saying, “What are you seeking?” So he said, “I am seeking my brothers. Please tell me where they are feeding their flocks.” And the man said, “They have departed from here, for I heard them say, ‘Let us go to Dothan.’ “ So Joseph went after his brothers and found them in Dothan.

a. To feed their father’s flock in Shechem: There seems nothing strange about this errand, except Joseph’s brothers are in Shechem, a place where this family was influenced and harmed by worldly influences.

2. (18-22) Joseph’s brothers plot to kill him.

Now when they saw him afar off, even before he came near them, they conspired against him to kill him. Then they said to one another, “Look, this dreamer is coming! Come therefore, let us now kill him and cast him into some pit; and we shall say, ‘Some wild beast has devoured him.’ We shall see what will become of his dreams!” But Reuben heard it, and he delivered him out of their hands, and said, “Let us not kill him.” And Reuben said to them, “Shed no blood, but cast him into this pit which is in the wilderness, and do not lay a hand on him”; that he might deliver him out of their hands, and bring him back to his father.

a. Look, this dreamer is coming! It isn’t hard to see how unwise it was for Joseph to tell his dreams in the way he did. It only made his brothers hate him. They derisively call him this dreamer.

b. We shall see what will become of his dreams! They decide to defeat Joseph’s offending dreams by attacking him. Without intending to, they put Joseph’s dreams to the ultimate test. If the dreams really were from God, they cannot be defeated by the hatred of the brothers.

c. But Reuben heard it, and he delivered him out of their hands: Reuben – who at another time committed incest with his father’s concubine – took a small measure of leadership as the eldest, figuring he could save Joseph from death and rescue him later.

i. Reuben could have simply rose up and said, “This is wrong! We can’t do this!” He didn’t because he wanted to do right by Joseph without alienating his brothers. His desire to be nice to everyone will fail to prevent a great evil. The good Reuben wanted to do (bring him back to his father) will not happen.

3. (23-28) Joseph is cast into an empty cistern and sold into slavery.

So it came to pass, when Joseph had come to his brothers, that they stripped Joseph of his tunic, the tunic of many colors that was on him. Then they took him and cast him into a pit. And the pit was empty; there was no water in it. And they sat down to eat a meal. Then they lifted their eyes and looked, and there was a company of Ishmaelites, coming from Gilead with their camels, bearing spices, balm, and myrrh, on their way to carry them down to Egypt. So Judah said to his brothers, “What profit is there if we kill our brother and conceal his blood? Come and let us sell him to the Ishmaelites, and let not our hand be upon him, for he is our brother and our flesh.” And his brothers listened. Then Midianite traders passed by; so the brothers pulled Joseph up and lifted him out of the pit, and sold him to the Ishmaelites for twenty shekels of silver. And they took Joseph to Egypt.

a. They stripped Joseph of his tunic, the tunic of many colors that was on him: The tunic of many colors was the sign of the father’s special favor. The brothers must have had a perverse pleasure as they ripped it off Joseph, and it must have been particularly painful for Joseph to have it torn off him.

i. Each believer in Jesus Christ is given special assurance of the Father’s favor. Certainly, many spiritual enemies want to rip from the believer the assurance of the Father’s favor.

b. And they sat down to eat a meal: The heartless character of these brothers is clear – they could eat a meal with Joseph nearby in the pit. They could sit down and enjoy food while their hearts were bent on murdering their brother.

i. Later, Genesis 42:21 describes the conviction of sin they ignored at that moment. In that passage the brothers said: We are truly guilty concerning our brother, for we saw the anguish of his soul when he pleaded with us, and we would not hear; therefore this distress has come upon us. When Joseph was cast into the pit, he plead with his brothers, and the ignored his cries as they ate their meal.

ii. “A physicist could compute the exact time required for his cries to go twenty-five yards to the eardrums of the brothers. But it took twenty-two years for that cry to go from the eardrums to their hearts.” (Barnhouse)

iii. This is a shocking demonstration of the depravity of the human heart – but it isn’t the last demonstration. For example, in 1995 Susan Smith deliberately drowned her own children and lied to the country about the children being kidnapped. We usually think someone who committed such an act would be overwhelmed by remorse, but her ability to put on a false face about such a horrific crime shows how deceitful our hearts are.

c. The brothers pulled Joseph up and lifted him out of the pit, and sold him to the Ishmaelites for twenty shekels of silver: The account is so shocking as to be numbing. We don’t know if we should think more highly of Joseph’s brothers because they decided to spare his life or less highly of them because they figured they could get rid of him and make a few bucks at the same time. Apparently they considered that their brother was only worth twenty shekels of silver.

i. It was Judah who said, “After all, he’s our brother, so let’s only sell him into slavery instead of killing him.” And this was the son of Jacob who would become the ancestor of the Messiah.

4. (29-35) They cover their sin and lie to Jacob concerning Joseph’s fate.

Then Reuben returned to the pit, and indeed Joseph was not in the pit; and he tore his clothes. And he returned to his brothers and said, “The lad is no more; and I, where shall I go?” So they took Joseph’s tunic, killed a kid of the goats, and dipped the tunic in the blood. Then they sent the tunic of many colors, and they brought it to their father and said, “We have found this. Do you know whether it is your son’s tunic or not?” And he recognized it and said, “It is my son’s tunic. A wild beast has devoured him. Without doubt Joseph is torn to pieces.” Then Jacob tore his clothes, put sackcloth on his waist, and mourned for his son many days. And all his sons and all his daughters arose to comfort him; but he refused to be comforted, and he said, “For I shall go down into the grave to my son in mourning.” Thus his father wept for him.

a. Then Reuben returned to the pit, and indeed Joseph was not in the pit; and he tore his clothes: Reuben tore his clothes as an expression of utter horror and mourning because his weak stand for righteousness accomplished nothing. Joseph may as well be dead, because his father who loved him so would never see him again.

b. We have found this. Do you know whether it is your son’s tunic or not? This shows the cruelty of the sons of Israel was not directed only towards the favored son, but also towards the father who favored him. This was both a heartless way to bring the news and an unconscionable lie.

c. Jacob tore his clothes: This was an expression of utter horror and mourning because his loved son is gone. His grief is understandable, but his failure to see the truth of eternal life is not.

i. This is also a powerful illustration of the principle that if we believe something to be so, it may as well be. Joseph was not dead, but as long as Jacob believed he was, as far as Jacob was concerned, Joseph was dead. In the same way, the Christian has in truth been set free from sin, but if Satan can persuade us we are under the tyranny of sin, we may as well be.

5. (36) Joseph ends up in the court of a high Egyptian official.

Now the Midianites had sold him in Egypt to Potiphar, an officer of Pharaoh and captain of the guard.

a. Now the Midianites had sold him in Egypt: Egypt was a large and thriving kingdom for at least a thousand years before Joseph came. The Egyptians were wealthy and had massive natural resources. They were educated and had no real enemies at the time. When Joseph came to Egypt, some of the pyramids already looked old and the Sphinx was already carved. But in God’s eyes, the most impressive thing about Egypt was that Joseph was now there. “Though stripped of his coat, he had not been stripped of his character.” (Meyer)

b. Sold him in Egypt to Potiphar, an officer of Pharaoh and captain of the guard: Even in the midst of this horror, God did not depart from Joseph. In some ways the story will get worse – and when it does, God will still be with Joseph. God is working not only for Joseph himself, but also for the larger purposes of God’s redemptive plan.

i. We can thank God for His great plan.

  • If Joseph’s brothers never sell him to the Midianites, then Joseph never goes to Egypt.
  • If Joseph never goes to Egypt, he never is sold to Potiphar.
  • If he is never sold to Potiphar, Potiphar’s wife never falsely accuses him of rape.
  • If Potiphar’s wife never falsely accuses him of rape, then he is never put in prison.
  • If he is never put in prison, he never meets the baker and butler of Pharaoh.
  • If he never meets the baker and butler of Pharaoh, he never interprets their dreams.
  • If he never interprets their dreams, he never gets to interpret Pharaoh’s dreams.
  • If he never gets to interpret Pharaoh’s dreams, he never is made prime minister.
  • If he is never made prime minister, he never wisely administrates for the severe famine coming upon the region.
  • If he never wisely administrates for the severe famine coming upon the region, then his family back in Canaan perishes from the famine.
  • If his family back in Canaan perishes from the famine, the Messiah can’t come forth from a dead family.
  • If the Messiah can’t come forth, then Jesus never came.
  • If Jesus never came, you are dead in your sins and without hope in this world.


The word “genesis” signifies “generation” or “origin” and comes from the Greek translation of Genesis 2:4. It is an appropriate title for the first book of the Bible, which contains the record of the origin of the universe, the human race, family life, nations, sin, redemption, etc. The first 11 chapters, which deal with primeval or pre-Patriarchal times, present the antecedents of Hebrew history from Adam to Abraham. The remaining chapters (12-50) are concerned with God’s dealings with the Patriarchs Abraham, Isaac, and Jacob, and Jacob’s son Joseph, all “fathers” of the people whom God has chosen to carry out His plan for the redemption of mankind. The book closes with these “Chosen People” in Egypt.

Lord Father

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Lord, Father, “What Your name means to me.

You are so willing to be my Father.

You pour out Your love to me.

I never doubt Your love, Father.

I never doubt that You hear me.

I call upon Your name.

I remain silent for a little while.

I wait for Your love to be known to me.

I come to you as a weak child.

A child that has been bruised and hurt.

I come to You with no strength of my own.

I have no power to cleanse myself.

I humbly lay down my pitiful condition before You.

While I wait for You, I occasionally utter a word of love to You,

of my grief of sin.

Then I stop and wait for You, Lord.

After waiting for You, I sense when it is time.

Then I continue with my prayer to You, Lord.

I pray and speak of the love from You, Lord.

I call upon, Your Glory and Grace to sustain me.

That You will reign in me.

I give myself up to You,” Oh Lord.”

I give myself and my life to You, Lord.

So that I may see the failure that I have been in my life,

up to the point before believing in You.

I acknowledge before You, that You are the ruler over my life.

At this point, I realize that You are in control of my life.

I feel You deep within my soul, that Your Spirit is leading me.

I remain silent before You, Lord.

I realize the deep love that is within me.

I humble myself before you, Lord.

Your will, will be done on earth as it is in Heaven.

Praying these words, I humbly bow down before You, Lord.

My will and soul are within me, from You, Lord.

I surrender my heart and soul unto You.

My freedom is from You.

Your will is that Your children love and obey You with

all their heart and soul.

Lord, Your will, will be done.

So I begin to try to love you as You love me.

I surrender my life to You, Lord.

May peace, joy and happiness surround all Your

children including myself for all eternity.

In Jesus Name, AMEN

Galatians 5:1-26, 6:1-18

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Galatians 5

1Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.

2Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing.

3For I testify again to every man that is circumcised, that he is a debtor to do the whole law.

4Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.

5For we through the Spirit wait for the hope of righteousness by faith.

6For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.

7Ye did run well; who did hinder you that ye should not obey the truth?

8This persuasion cometh not of him that calleth you.

9A little leaven leaveneth the whole lump.

10I have confidence in you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be.

11And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased.

12I would they were even cut off which trouble you.

13For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another.

14For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself.

15But if ye bite and devour one another, take heed that ye be not consumed one of another.

16This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh.

17For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would.

18But if ye be led of the Spirit, ye are not under the law.

19Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness,

20Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,

21Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.

22But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,

23Meekness, temperance: against such there is no law.

24And they that are Christ’s have crucified the flesh with the affections and lusts.

25If we live in the Spirit, let us also walk in the Spirit.

26Let us not be desirous of vain glory, provoking one another, envying one another.

Galatians 6

1Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.

2Bear ye one another’s burdens, and so fulfil the law of Christ.

3For if a man think himself to be something, when he is nothing, he deceiveth himself.

4But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another.

5For every man shall bear his own burden.

6Let him that is taught in the word communicate unto him that teacheth in all good things.

7Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.

8For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.

9And let us not be weary in well doing: for in due season we shall reap, if we faint not.

10As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.

11Ye see how large a letter I have written unto you with mine own hand.

12As many as desire to make a fair shew in the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the cross of Christ.

13For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh.

14But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.

15For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature.

16And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God.

17From henceforth let no man trouble me: for I bear in my body the marks of the Lord Jesus.

18Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen.

Freedom from Evil

So far Paul has talked in general terms about life in the Spirit. He has assured his readers that the Spirit will enable them to resist the desires of their sinful nature. What the law cannot do for them, God will do by the work of his Spirit in them. But he realizes that the Galatians are attracted to the law because it gives them specific moral guidelines that they can apply to their practical problems. After all, the Jewish law teachers were renowned for their ability to develop applications of the law for every conceivable situation. There seems to be a sense of moral security in such well-defined codes of conduct. In comparison, Paul’s command to “live by the Spirit” seems to leave everything up in the air. How can they know they are not gratifying the desires of their sinful nature if the behavior of the sinful nature is not defined? How can they know what life in the Spirit is like if it is not defined?

There seems to be a common tendency to develop a “computer manual” approach to the Christian life. People want a very specific list of steps to follow. “Let’s be practical,” they say. “Tell me exactly what to do and what not to do, and then I will feel safe; I’ll know how to act.” But this approach to the Christian life is in danger of repeating the Galatian error. It is an attempt to live under law rather than under the direction of the Spirit.

But is there any objective basis for evaluating when we are following the direction of the Spirit and when we are gratifying the desires of the flesh? Paul obviously thinks so. Having described in general terms the Spirit’s victory over the sinful nature, he does define their specific characteristics in a list of the acts of the sinful nature (vv. 19-21) and a list of the fruit of the Spirit (vv. 22-23). These specific lists of vices and virtues are not offered as a new set of specific codes to replace the law codes. Rather, they provide an objective basis for evaluation, so we can determine whether we are living to gratify the desires of the sinful nature or living by the Spirit.

The acts of the sinful nature are obvious, Paul says (v. 19). His point may be that while the “desires of the sinful nature” (vv. 16-17) are hidden, the acts produced by those desires are public, plain for all to see. So an evaluation of our outward behavior makes it easy to see if we are gratifying the hidden desires of our sinful nature. But since some of the acts listed also refer to inward attitudes of the heart (for example, hatred, selfish ambition and envy), the word obvious is probably not drawing a contrast between hidden attitudes and public acts. Instead Paul seems to be emphasizing that the Galatians do not need the Mosaic law to define the nature of evil. Since he has just told them that they are not under the supervision of the law (v. 18), it would be strange if he now turned to the law for moral instruction. In fact, he does not do that; he does not describe the acts of the sinful nature as transgressions of law. His list of vices is similar to many lists in the ethical teaching of the Greeks and Romans of his day. Pagan philosophers often published lists of vices and virtues. So when Paul says that the acts of the sinful nature are obvious, he means that all of us already know what is evil when we see it.

His list gives a representative sampling of commonly recognized vices. At the end of the list he says and the like to indicate that his list is not meant to be comprehensive; it is merely typical of the things that were widely viewed to be contrary to high moral standards. The huge difference between Paul and his contemporary pagan philosophers is not the content of the list of vices but the context: Paul gives the list in a context that offers the way to freedom from these vices; the pagan moralists were not able to offer any such solution to the rampant immorality of their day.

Although the list of acts of the sinful nature can be systematized under several headings, there is little discernible order in the list. In fact, “the seemingly chaotic arrangement of these terms is reflective of the chaotic nature of evil” (Betz 1979:283). The chaos caused by theses vices is contrasted to the wholeness and unity of the fruit of the Spirit. We must be careful, however, not to think that the contrast between acts and fruit is a contrast between active and passive, our effort and supernaturally produced growth. We have already seen that life in the Spirit is both active (walking) and passive (being led). And though love and goodness are fruit of the Spirit, Paul urges the believers to work at loving and doing good (5:6, 13-14; 6:4-5, 9-10).

Paul’s use of the word acts (literally “works”) connects this list to his frequent reference in this letter to the “works of the law.” They are not one and the same, of course. But the tragic irony of the situation is that while the Galatian believers are trying so hard to do the “works of the law,” they are actually producing “works of the flesh” (NIV: acts of the sinful nature). This is another way of saying again that the law has no power (as the Spirit does) to overcome the destructive influence of the sinful nature.

Paul’s list of fifteen acts of the sinful nature can be divided into four categories: (1) illicit sex, (2) religious heresy, (3) social conflict and (4) drunkenness.

1. Illicit sex. Paul mentions three kinds of illicit sex: sexual immorality, impurity and debauchery. The first is a general term that encompasses all kinds of immoral sexual relationships. The next two terms refer to sexual perversions. The art and literature of Paul’s day provide ample evidence for the widespread practice of sexual immorality. When we read that “the sexual life of the Graeco-Roman world in NT times was a lawless chaos” (Barclay 1962:24), we only need to observe the chaos in our own world to understand the conditions in Paul’s day. In fact, a good case could be made that in the two millennia since the Roman Empire, our generation comes closer than any previous one to the blatant prevalence of sexual perversions that was characteristic then. And a study of the fall of the Roman Empire suggests that any society that tolerates the unchecked promotion of such perversions will inevitably fall apart from the rottenness within.

2. Religious heresy. From Paul’s teaching on idolatry in his other letters we learn that idolatry is not merely worshiping the image of a god but also participating in the temple feasts (1 Cor 10:7, 14) and even being greedy for possessions (Col 3:5). Witchcraft is a translation of a Greek word from which our English word pharmacy is derived. The Greek word could have the positive meaning of dispensing drugs, but its more common meaning was the use of drugs in sorcery and witchcraft and to poison people.

False religion is the worship of other gods (whether images in temples or in shopping malls) and dependence on other powers (whether the power of drugs or of occult practices). The forms of false religion in Paul’s day differ from the forms of our day, but we can still see its pervasive influence today.

3. Social conflict. Paul’s major emphasis in this list is on those acts of the sinful nature which cause social conflict. He lists eight such acts: hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions and envy. Since the NIV translation provides a clear and accurate rendering of each term, there is little need for expanded discussion of their meanings. Some terms are roughly synonymous, such as jealousy and envy. It seems that Paul added more terms under this category of social conflict because this was the area of greatest need in the Galatian churches. The attitudes and actions that destroy personal relationships were the most evident manifestation of the sinful nature in those churches. We can see reflections of this problem of social conflicts in verses 15 and 26 as well: Christians were “biting and devouring each other” and “provoking and envying each other.” The Galatian churches were divided into bitterly antagonistic factions. The rest of the letter indicates that these conflicts were caused by the false teachers’ campaign to enforce the observance of the law in the churches. The curse on “all who rely upon observing the law” (3:10) was already being experienced in the tragic breakdown of relationships between Christians. While they concentrated on performing “works of the law,” their lives were characterized by the “works of the flesh,” especially these eight in the area of social conflict.

Often the “desires of the sinful nature” and the acts of the sinful nature are equated only with sexual immorality. Paul’s list starts with that category. And that was undoubtedly a real problem in the Galatian churches. All churches seem to be plagued to some degree with sexual immorality. But it is likely that Paul began there because he knew that most of the church would quickly condemn those who were guilty of sexual immorality and yet consider themselves “safe,” since they had performed the “works of the law” by getting circumcised (5:2) and observing special days (4:10). Paul then turns to these “lawkeeping” Christians and gives them a long list of flagrant acts of the sinful nature which they had committed. This is something like the story of the woman caught in adultery (Jn 8:1-11). The teachers of the law were ready to stone her. But Jesus said that only those without sin could stone her. Then he began to write on the ground. What he wrote we don’t know. But those teachers of the law were convicted of their own sin and left her.

When Paul confronts law teachers who are ready to stone lawbreakers, he writes out a list of acts and attitudes that are generated by the desires of their sinful nature. They can find no safety in their selective observance of the law. They too are enslaved to sin. Only Christ can set them free; only the Spirit can keep them free.

4. Drunkenness. Paul concludes his list with two terms that refer to the wild drinking parties held in honor of pagan gods, particularly the god Bacchus. Drunkenness and orgies were part of pagan culture; they still are. And the church has never been immune to these acts of the sinful nature.

Paul begins and ends his list with the most obvious expressions of the sinful nature. The list is weighted, however, in the direction of the major problem of divisions caused by ambitious, angry people. Their preoccupation with keeping the law may have blinded them to their own sinful nature. Intent on establishing a secure place for themselves in the kingdom of God, they were actually destroying the people of God. Paul gives them a very severe warning: I warn you, as I did before, that those who live like this will not inherit the kingdom of God (v. 21). Those who are so concerned to secure their own place that they deny any place for others will lose their own place in the end.

It may come as a shock that Paul is announcing judgment on the basis of works. But there can be no doubt that that is exactly what he is doing. Those who practice the works of the flesh are denied entrance to the kingdom of God. How can Paul, who so vehemently defends justification by faith in Christ, not by works of the law (2:16), now turn around and declare that judgment will be on the basis of works? Is this a glaring contradiction in his theology? Some have thought so. But some reflection on the flow of Paul’s argument will show the consistency of his thought. The evidence that the Galatian believers had really been justified by faith was the presence of the Spirit in their lives. They had received the Spirit simply by believing the gospel, not by observing the law–just as righteousness had been reckoned to Abraham on the basis of his faith (3:1-6). Those who receive the Spirit experience a moral transformation by the directive power of the Spirit (5:16-18). If there was no evidence of moral transformation, then there was no basis for claiming the presence of the Spirit, and hence there was no basis for claiming justification by faith. And if they had not experienced justification by faith, then of course they would not inherit the kingdom of God.

To put it in traditional theological language, sanctification is not the basis of justification but the inevitable result of justification. Those whom God declares righteous on the basis of their faith in Christ’s work for them, God also makes righteous by the work of his Spirit within them. Those whose lives are characterized only by the expressions of the sinful nature demonstrate that they have not been born by the power of the Spirit. Those who live like this will not inherit the kingdom of God (v. 21).

It is clear that Paul does not consider freedom in Christ to be freedom from moral obligation. On the contrary, “Christ has set us free” to “live by the Spirit.” All who live by the Spirit and are led by the Spirit reap a great harvest of moral transformation: the fruit of the Spirit.

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Paul’s letter addressed to the churches in Galatia is the great letter on Christian freedom; in it Paul attacks the Christians who wished to exalt the law. Galatians’ emphasis is similar to the theme of Paul’s letter to the Romans. The doctrinal section, as is typical of the Pauline format, is followed by an intensely practical section in Chapters five and six.

Revelation 1:1-20, Revelation 2:1-29

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Revelation 1

1The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John:

2Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw.

3Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.

4John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne;

5And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood,

6And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen.

7Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.

8I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.

9I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.

10I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet,

11Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.

12And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks;

13And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle.

14His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire;

15And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters.

16And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength.

17And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last:

18I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death.

19Write the things which thou hast seen, and the things which are, and the things which shall be hereafter;

20The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches.

Revelation 2

1Unto the angel of the church of Ephesus write; These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks;

2I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars:

3And hast borne, and hast patience, and for my name’s sake hast laboured, and hast not fainted.

4Nevertheless I have somewhat against thee, because thou hast left thy first love.

5Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.

6But this thou hast, that thou hatest the deeds of the Nicolaitanes, which I also hate.

7He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.

8And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive;

9I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan.

10Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life.

11He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh shall not be hurt of the second death.

12And to the angel of the church in Pergamos write; These things saith he which hath the sharp sword with two edges;

13I know thy works, and where thou dwellest, even where Satan’s seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth.

14But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication.

15So hast thou also them that hold the doctrine of the Nicolaitanes, which thing I hate.

16Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth.

17He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it.

18And unto the angel of the church in Thyatira write; These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine brass;

19I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first.

20Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols.

21And I gave her space to repent of her fornication; and she repented not.

22Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds.

23And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works.

24But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, and which have not known the depths of Satan, as they speak; I will put upon you none other burden.

25But that which ye have already hold fast till I come.

26And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations:

27And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father.

28And I will give him the morning star.

29He that hath an ear, let him hear what the Spirit saith unto the churches.

The book of Revelation has always appealed to people. There is something about a good mystery that stirs the heart and Revelation is certainly mysterious. The reason is that the book is full of vivid images, but with little explanation as to what the images mean. It is as if the author assumes the reader of the book is familiar with the interpretation of these symbols, so no explanation is needed.

The result has been that the book of Revelation has become the proof text for many false doctrines. After all, if I say that the images mean “X,” how can you possibly disagree? And therein lies the difficulty for Christians. Most of us recognize that the book is difficult because of its heavy use of symbols, so we put off studying it. However, our unfamiliarity with the book causes us to let many erroneous statements to go unchallenged.

I doubt that I can explain everything that the book of Revelation discusses. Many great scholars have stated their confusion over different sections of the text. I doubt I can do any better. However, I think enough of Revelation is clear that we can understand its message. One rule that any student of the Bible must always keep in mind is that God is not the author of confusion (I Corinthians 14:33). The Bible has one source (God) and that source does not contradict itself. Anything we glean from the pages of Revelation must agree with the rest of the Bible. If it contradicts what the rest of the Bible states, then we must have misunderstood the symbolism of Revelation.

Who wrote the book?

The book is often called the Revelation of John, but notice the statement in verse 1. The source of the book is Jesus Christ himself. The words were given to an angel who in turn gave them to John. John simply wrote down the things that were revealed to him (Revelation 1:1, 4, 9; 22:8).

There is no doubt that the Apostle John (as opposed to some other John) is the writer of Revelation – the same author of John, I John, II John, and III John. Early Christians stated that the Apostle John was the author in their own writings. But we also have the book’s own testimony. In Revelation 1:2, the author calls himself a witness. It is the same type of designation that John makes in I John 1:1-4. One of the prime duties of an apostle was to serve as a witness (Luke 24:48, I Corinthians 9:1). We can be confident that the Apostle John gave his testimony in the book of Revelation.

When was the book written?

There are usually two dates ascribed to the book. The first is between AD 64 and AD 68, during the reign of Nero. The second date is between AD 91 and AD 96 during the reign of Domitian. Both eras were times of persecution against the church. Nero’s persecution of Christians was limited to those who lived in Rome. However, those who ascribe to the earlier date believe that the persecutions mentioned in Revelation were those conducted by the Jews. Those who ascribe to the earlier date also believe that the city prophesied to be destroyed was the city of Jerusalem. The emperor Domitian had the greater reign of terror that lasted many years and was conducted across the entire Roman empire. Those who ascribe to the later date believe the city prophesied to be destroyed was Rome.

The weight of evidence favors the later date. In fact, some of the early Christian’s writings state that the book was written during Domitian’s reign. As I studied the book, I found that the imagery does not fit well with the destruction of Jerusalem, so I lean toward the later date.

What is being revealed?

Regardless of when the book was written, we can understand the purpose for writing the book. One of the greatest errors people make in regards to understanding Revelation is to ignore several statements in the book that the things described in the book would shortly take place (Revelation 1:1,3; 22:6,10). Any view that does not give meaning to the symbols in Revelation as occurring in the first or second century is wrong. In other words, the Mormon’s claim that parts of Revelation predict the book of Mormon is wrong. 1800 years later is not near to the time of John’s writing. Something that happens 1800 years later is not something that would take place shortly. Popular claims by the Prophecy Club that Revelation talks about one world order, the destruction of the world by Russia or the Middle East, or any similar claim is also wrong. We do not live in a time near to John’s. Events in our future will not occur shortly after John recorded Revelation.

Now, this does not mean that everything recorded in Revelation deals with events in the first and second century. There can be, and I believe there are, events discussed which deals with the second coming of Jesus Christ, especially Revelation 20:11 to 22:5. But any view that states the bulk of the book is about the second coming of Jesus cannot be correct because John said very clearly that the events would come soon after he wrote them.

The purpose of Revelation is to given encouragement to Christians (Revelation 1:3). Throughout the book there is a portrayal of great tribulations which are overcome by God. (In fact, the word “overcome” is used 17 times in the book of Revelation – see Revelation 12:11 and 21:7 for examples). Wars are conducted, but victory is assured. Full triumph over the enemies of God will be had. We see throughout the book that God is in control even when things look bleak. It echos the same theme Paul makes in I Corinthians 15:54-57.

Like other books of the New Testament, the book of Revelation is written to the Christians who lived at the time of its writing, but what it teaches is applicable to all Christians who learn from its principles.

How was the message revealed?

John stated that the message given to him was “signified” (Revelation 1:1). This just means that the message was written down in signs or symbols. A quick reading of the book shows that is obvious, but why use symbols instead of plain text? First, the use of symbols limits who can understand its meaning. Like Jesus’ use of parables, the symbols would have meaning to Christians and would be gibberish to those not inclined to follow God (Matthew 13:10-17). Notice that John said the book was written to show God’s servants the things that would shortly take place (Revelation 1:1). The use of symbols limits that revelation to only God’s servants. Second, the use of symbols give greater illustration. Great pageantry and glory is described with vivid symbols. Things too great and marvelous to understand are compared to familiar ideas. For example, heaven is described as having streets paved with gold. Yet heaven is a spiritual realm and gold is physical. Are the streets actually gold lined, or is the author describing a place so beautiful and valuable that the most precious metal in our world is considered cheap paving material in heaven? Finally, the use of symbols dramatizes the events. The scenes are so vividly portrayed that they are locked into our memory. Readers of Revelation do not quickly forget its message.

To whom is the book written?

Revelation 1:4 says the book was written to the seven churches in Asia. The area then known as Asia is now called Asia Minor. Chapters two and three list the names of the churches, but why was the book written to these particular churches? We know that there were more than seven churches in Asia from a reading of the New Testament. For example, there was a church in Colosse (Colossians 1:2), Hieracpolis (Colossians 4:13), Troas (Acts 20:5), and Miletus (Acts 20:17). This apparent conflict gives us a hint that the seven churches are not literal but figurative.

Seven is regarded in Hebrew literature as the perfect number. For example, when Solomon described the perfection of his new wife, he listed seven attributes of her features (Song of Solomon 4:1-7). The number seven is used 54 times in the book of Revelation, giving credence that it is not a literal value but a representation of an idea. The seven churches in Asia is a perfect representation of the Lord’s church as a whole. The seven churches were selected because their attributes represent the attitudes and conditions of all churches.

From whom does the book come?

John tells us in Revelation 1:4-5 that the words come from the eternal God (“Him who is, and who was, and who is to come”). This echos God’s statement in Exodus 3:14 that his name is “I Am.” God is eternal. He has always existed, he continues to exist, and he will always exist. (See also Isaiah 43:12-13).

The book is also from the Seven Spirits. Again we have an apparent conflict. Paul said in Ephesians 4:4-6 that there is only one Spirit. Since Paul’s writing is plain and John’s revelation is in symbols we understand that once again the number seven is a representation of perfection. This is the complete and perfect Spirit, the Holy Spirit. It is possible that John is alluding to Zechariah 4:10 which mentions the seven eyes of the Lord. The Spirit of God sees all things perfectly. Nothing is hidden from his sight.

And finally, the book is from Jesus Christ, of which John has much to say so I will save that for another article.

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This last book of the Bible identifies itself as “the revelation of Jesus Christ.” and its author is designated “his servant John” who was exiled to he Greek island of Patmos because of his faith. Traditionally, John is identified with the author of the Fourth Gospel. Addressed to seven historical churches in Asia Minor, the Book of Revelation was written to warn against spiritual indifference and to elicit courage under persecution. Because of the extensive use of symbolism and picturesque imagery, its interpretation has posed many problems for the student of the Bible. While recognizing the historical situation (Roman persecution) that elicited this writing, many interpreters look upon it as a prophecy depicting events that were to take place at the end of the age. The ultimate victory of Christ is the dominant theme of his book.

Matthew 22:1-46

John the Baptist baptizing Christ

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Christ and The Pharisees

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Matthew 22

1And Jesus answered and spake unto them again by parables, and said,

2The kingdom of heaven is like unto a certain king, which made a marriage for his son,

3And sent forth his servants to call them that were bidden to the wedding: and they would not come.

4Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage.

5But they made light of it, and went their ways, one to his farm, another to his merchandise:

6And the remnant took his servants, and entreated them spitefully, and slew them.

7But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city.

8Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy.

9Go ye therefore into the highways, and as many as ye shall find, bid to the marriage.

10So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests.

11And when the king came in to see the guests, he saw there a man which had not on a wedding garment:

12And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless.

13Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness, there shall be weeping and gnashing of teeth.

14For many are called, but few are chosen.

15Then went the Pharisees, and took counsel how they might entangle him in his talk.

16And they sent out unto him their disciples with the Herodians, saying, Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for any man: for thou regardest not the person of men.

17Tell us therefore, What thinkest thou? Is it lawful to give tribute unto Caesar, or not?

18But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites?

19Shew me the tribute money. And they brought unto him a penny.

20And he saith unto them, Whose is this image and superscription?

21They say unto him, Caesar’s. Then saith he unto them, Render therefore unto Caesar the things which are Caesar’s; and unto God the things that are God’s.

22When they had heard these words, they marvelled, and left him, and went their way.

23The same day came to him the Sadducees, which say that there is no resurrection, and asked him,

24Saying, Master, Moses said, If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother.

25Now there were with us seven brethren: and the first, when he had married a wife, deceased, and, having no issue, left his wife unto his brother:

26Likewise the second also, and the third, unto the seventh.

27And last of all the woman died also.

28Therefore in the resurrection whose wife shall she be of the seven? for they all had her.

29Jesus answered and said unto them, Ye do err, not knowing the scriptures, nor the power of God.

30For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven.

31But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying,

32I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living.

33And when the multitude heard this, they were astonished at his doctrine.

34But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together.

35Then one of them, which was a lawyer, asked him a question, tempting him, and saying,

36Master, which is the great commandment in the law?

37Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.

38This is the first and great commandment.

39And the second is like unto it, Thou shalt love thy neighbour as thyself.

40On these two commandments hang all the law and the prophets.

41While the Pharisees were gathered together, Jesus asked them,

42Saying, What think ye of Christ? whose son is he? They say unto him, The son of David.

43He saith unto them, How then doth David in spirit call him Lord, saying,

44The LORD said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool?

45If David then call him Lord, how is he his son?

46And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions.

Commentaries for the book of Matthew

Matthew 1

Matthew 2

Matthew 3

Matthew 4

Matthew 5

Matthew 6

Matthew 7

Matthew 8

Matthew 9

Matthew 10

Matthew 11

Matthew 12

Matthew 13

Matthew 14

Matthew 15

Matthew 16

Matthew 17

Matthew 18

Matthew 19

Matthew 20

Matthew 21

Matthew 22

Matthew 23

Matthew 24

Matthew 25

Matthew 26

Matthew 27

Matthew 28


From at least the 2nd century A.D. the Gospel of Matthew has been ascribed to Matthew the publican, tax collector, and disciple. It is the most complete account of Jesus’ teachings and was written to convince the writer’s Jewish audience that Jesus was the Messiah descended from David, the One promised by the Old Testament Prophets. It is peculiarly the Gospel for Israel. The most significant teaching passages are the Sermon on the Mount (5-7) and the parable sections (especially Chapter 13).

Ephesians 5:1-33

John the Baptist baptizing Christ

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Title page of Parables
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The Flagellation of Our Lord Jesus Christ (1880)

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Ephesians 5

1Be ye therefore followers of God, as dear children;

2And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour.

3But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints;

4Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks.

5For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God.

6Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience.

7Be not ye therefore partakers with them.

8For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light:

9(For the fruit of the Spirit is in all goodness and righteousness and truth;)

10Proving what is acceptable unto the Lord.

11And have no fellowship with the unfruitful works of darkness, but rather reprove them.

12For it is a shame even to speak of those things which are done of them in secret.

13But all things that are reproved are made manifest by the light: for whatsoever doth make manifest is light.

14Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.

15See then that ye walk circumspectly, not as fools, but as wise,

16Redeeming the time, because the days are evil.

17Wherefore be ye not unwise, but understanding what the will of the Lord is.

18And be not drunk with wine, wherein is excess; but be filled with the Spirit;

19Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord;

20Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ;

21Submitting yourselves one to another in the fear of God.

22Wives, submit yourselves unto your own husbands, as unto the Lord.

23For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body.

24Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing.

25Husbands, love your wives, even as Christ also loved the church, and gave himself for it;

26That he might sanctify and cleanse it with the washing of water by the word,

27That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.

28So ought men to love their wives as their own bodies. He that loveth his wife loveth himself.

29For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church:

30For we are members of his body, of his flesh, and of his bones.

31For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh.

32This is a great mystery: but I speak concerning Christ and the church.

33Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband.

Ephesians 5

 1(A) Therefore be imitators of God, as beloved children. 2And(B) walk in love,(C) as Christ loved us and(D) gave himself up for us, a(E) fragrant(F)offering and sacrifice to God. 3But(G) sexual immorality and all impurity or covetousness(H) must not even be named among you, as is proper among saints. 4Let there be(I) no filthiness nor foolish talk nor crude joking,(J) which are out of place, but instead(K) let there be thanksgiving. 5For you may be sure of this, that(L) everyone who is sexually immoral or impure, or who is covetous ((M) that is, an idolater), has no inheritance in the kingdom of Christ and God. 6(N) Let no one(O) deceive you with empty words, for because of these things(P) the wrath of God comes upon(Q) the sons of disobedience. 7Therefore(R) do not become partners with them; 8for(S) at one time you were(T) darkness, but now you are light in the Lord.(U) Walk as children of light 9(for(V) the fruit of light is found in all that is good and right and true), 10and(W) try to discern what is pleasing to the Lord. 11(X) Take no part in the(Y) unfruitful(Z) works of darkness, but instead(AA) expose them. 12For(AB) it is shameful even to speak of the things that they do in secret. 13But when(AC) anything is exposed by the light, it becomes visible, 14for anything that becomes visible is light. Therefore it says,(AD) “Awake, O sleeper,
and(AE) arise from the dead,
and(AF)Christ will shine on you.”15(AG) Look carefully then how you walk, not as unwise but as wise, 16(AH) making the best use of the time, because(AI) the days are evil. 17Therefore do not be foolish, but understand what(AJ) the will of the Lord is. 18And(AK) do not get drunk with wine, for that is(AL) debauchery, but(AM) be filled with the Spirit, 19addressing one another in(AN) psalms and hymns and spiritual songs, singing and making melody to the Lord with your heart, 20(AO) giving thanks always and for everything to God the Father(AP) in the name of our Lord Jesus Christ, 21(AQ)submitting to one another out of reverence for Christ.

22(AR) Wives,(AS) submit to your own husbands,(AT) as to the Lord. 23For(AU) the husband is the head of the wife even as(AV) Christ is the head of the church, his body, and is(AW) himself its Savior. 24Now as the church submits to Christ, so also wives should submit(AX)in everything to their husbands. 25(AY) Husbands, love your wives, as Christ loved the church and(AZ) gave himself up for her, 26that he might sanctify her, having cleansed her by(BA) the washing of water(BB) with the word, 27so(BC) that he might present the church to himself in splendor,(BD) without spot or wrinkle or any such thing, that she might be holy and without blemish.[a] 28In the same way(BE) husbands should love their wives as their own bodies. He who loves his wife loves himself. 29For no one ever hated his own flesh, but nourishes and cherishes it, just as Christ does the church, 30because(BF) we are members of his body. 31(BG) “Therefore a man shall leave his father and mother and hold fast to his wife, and(BH) the two shall become one flesh.” 32This mystery is profound, and I am saying that it refers to Christ and the church. 33However,(BI) let each one of you love his wife as himself, and let the wife see that she(BJ) respects her husband.


  1. Ephesians 5:27 Or holy and blameless

Cross references:

  1. Ephesians 5:1 : Ephesians 4:32; Matt 5:7, 48; Luke 6:36
  2. Ephesians 5:2 : Rom 14:15; Col 3:14; John 13:34
  3. Ephesians 5:2 : Rom 8:37
  4. Ephesians 5:2 : Rom 4:25
  5. Ephesians 5:2 : Gen 8:21
  6. Ephesians 5:2 : Heb 7:27; 9:14; 10:10, 12
  7. Ephesians 5:3 : 1 Cor 6:18; Gal 5:19
  8. Ephesians 5:3 : Ephesians 5:12; Psalm 16:4
  9. Ephesians 5:4 : Ephesians 4:29; Eccles 10:13
  10. Ephesians 5:4 : Rom 1:28
  11. Ephesians 5:4 : Ephesians 5:20
  12. Ephesians 5:5 : 1 Cor 6:9
  13. Ephesians 5:5 : Col 3:5
  14. Ephesians 5:6 : Matt 24:4
  15. Ephesians 5:6 : Col 2:8
  16. Ephesians 5:6 : Rom 1:18; Col 3:6
  17. Ephesians 5:6 : Ephesians 2:2; 1 Pet 1:14
  18. Ephesians 5:7 : Ephesians 3:6
  19. Ephesians 5:8 : Ephesians 2:1, 2
  20. Ephesians 5:8 : Acts 26:18
  21. Ephesians 5:8 : Isa 2:5; Luke 16:8; John 12:35, 36
  22. Ephesians 5:9 : Gal 5:22; Rom 7:4
  23. Ephesians 5:10 : 1 Thess 2:4; 5:21
  24. Ephesians 5:11 : 1 Cor 5:9
  25. Ephesians 5:11 : Rom 6:21
  26. Ephesians 5:11 : Rom 13:12
  27. Ephesians 5:11 : Lev 19:17; 1 Tim 5:20
  28. Ephesians 5:12 : Ephesians 5:3
  29. Ephesians 5:13 : John 3:20, 21; Ephesians 5:9
  30. Ephesians 5:14 : Isa 51:17; 52:1; 60:1; Mal 4:2; Rom 13:11
  31. Ephesians 5:14 : Isa 26:19
  32. Ephesians 5:14 : Luke 1:78, 79
  33. Ephesians 5:15 : Col 4:5; Prov 15:21
  34. Ephesians 5:16 : Ephesians 5:15
  35. Ephesians 5:16 : Ephesians 6:13; Eccles 12:1; Amos 5:13; Gal 1:4
  36. Ephesians 5:17 : Rom 12:2; 1 Thess 4:3; 5:18
  37. Ephesians 5:18 : Prov 20:1; 23:20, 31; 1 Cor 5:11
  38. Ephesians 5:18 : Titus 1:6; 1 Pet 4:4
  39. Ephesians 5:18 : Luke 1:15
  40. Ephesians 5:19 : Acts 16:25; 1 Cor 14:26; Col 3:16; James 5:13
  41. Ephesians 5:20 : Col 3:17; 1 Thess 1:2; 2 Thess 1:3
  42. Ephesians 5:20 : Heb 13:15; John 14:13
  43. Ephesians 5:21 : Phil 2:3
  44. Ephesians 5:22 : For Ephesians 5:22–6:9, Col 3:18–4:1
  45. Ephesians 5:22 : Gen 3:16
  46. Ephesians 5:22 : Ephesians 6:5
  47. Ephesians 5:23 : 1 Cor 11:3
  48. Ephesians 5:23 : Ephesians 1:22, 23
  49. Ephesians 5:23 : 1 Cor 6:13
  50. Ephesians 5:24 : Col 3:20, 22; Titus 2:9
  51. Ephesians 5:25 : Ephesians 5:28, 33; 1 Pet 3:7
  52. Ephesians 5:25 : Ephesians 5:2
  53. Ephesians 5:26 : Titus 3:5; Rev 7:14
  54. Ephesians 5:26 : Ephesians 6:17; Heb 6:5; John 15:3
  55. Ephesians 5:27 : 2 Cor 11:2; Ephesians 1:4
  56. Ephesians 5:27 : Song 4:7
  57. Ephesians 5:28 : Ephesians 5:25, 33
  58. Ephesians 5:30 : Gen 2:23; 1 Cor 6:15
  59. Ephesians 5:31 : Matt 19:5; Mark 10:7, 8; Gen 2:24
  60. Ephesians 5:31 : 1 Cor 6:16
  61. Ephesians 5:33 : Ephesians 5:25, 28
  62. Ephesians 5:33 : 1 Pet 3:2, 6


The Ephesian letter is one of Paul’s four “Imprisonment Letters”-Philippians, Colossians, and Philemon being the others. Although addressed to the church in Ephesus, this letter is generally believed to have been a circular discussing the believers’ exalted position through Christ, the Church as the body of Christ, her relationship to God, and practical implications of the Gospel.

Mark 10:1-52

Jesus Christ with children

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Mark 10

1And he arose from thence, and cometh into the coasts of Judaea by the farther side of Jordan: and the people resort unto him again; and, as he was wont, he taught them again.

2And the Pharisees came to him, and asked him, Is it lawful for a man to put away his wife? tempting him.

3And he answered and said unto them, What did Moses command you?

4And they said, Moses suffered to write a bill of divorcement, and to put her away.

5And Jesus answered and said unto them, For the hardness of your heart he wrote you this precept.

6But from the beginning of the creation God made them male and female.

7For this cause shall a man leave his father and mother, and cleave to his wife;

8And they twain shall be one flesh: so then they are no more twain, but one flesh.

9What therefore God hath joined together, let not man put asunder.

10And in the house his disciples asked him again of the same matter.

11And he saith unto them, Whosoever shall put away his wife, and marry another, committeth adultery against her.

12And if a woman shall put away her husband, and be married to another, she committeth adultery.

13And they brought young children to him, that he should touch them: and his disciples rebuked those that brought them.

14But when Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God.

15Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein.

16And he took them up in his arms, put his hands upon them, and blessed them.

17And when he was gone forth into the way, there came one running, and kneeled to him, and asked him, Good Master, what shall I do that I may inherit eternal life?

18And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God.

19Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honour thy father and mother.

20And he answered and said unto him, Master, all these have I observed from my youth.

21Then Jesus beholding him loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me.

22And he was sad at that saying, and went away grieved: for he had great possessions.

23And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God!

24And the disciples were astonished at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God!

25It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.

26And they were astonished out of measure, saying among themselves, Who then can be saved?

27And Jesus looking upon them saith, With men it is impossible, but not with God: for with God all things are possible.

28Then Peter began to say unto him, Lo, we have left all, and have followed thee.

29And Jesus answered and said, Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the gospel’s,

30But he shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life.

31But many that are first shall be last; and the last first.

32And they were in the way going up to Jerusalem; and Jesus went before them: and they were amazed; and as they followed, they were afraid. And he took again the twelve, and began to tell them what things should happen unto him,

33Saying, Behold, we go up to Jerusalem; and the Son of man shall be delivered unto the chief priests, and unto the scribes; and they shall condemn him to death, and shall deliver him to the Gentiles:

34And they shall mock him, and shall scourge him, and shall spit upon him, and shall kill him: and the third day he shall rise again.

35And James and John, the sons of Zebedee, come unto him, saying, Master, we would that thou shouldest do for us whatsoever we shall desire.

36And he said unto them, What would ye that I should do for you?

37They said unto him, Grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory.

38But Jesus said unto them, Ye know not what ye ask: can ye drink of the cup that I drink of? and be baptized with the baptism that I am baptized with?

39And they said unto him, We can. And Jesus said unto them, Ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized:

40But to sit on my right hand and on my left hand is not mine to give; but it shall be given to them for whom it is prepared.

41And when the ten heard it, they began to be much displeased with James and John.

42But Jesus called them to him, and saith unto them, Ye know that they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them.

43But so shall it not be among you: but whosoever will be great among you, shall be your minister:

44And whosoever of you will be the chiefest, shall be servant of all.

45For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.

46And they came to Jericho: and as he went out of Jericho with his disciples and a great number of people, blind Bartimaeus, the son of Timaeus, sat by the highway side begging.

47And when he heard that it was Jesus of Nazareth, he began to cry out, and say, Jesus, thou son of David, have mercy on me.

48And many charged him that he should hold his peace: but he cried the more a great deal, Thou son of David, have mercy on me.

49And Jesus stood still, and commanded him to be called. And they call the blind man, saying unto him, Be of good comfort, rise; he calleth thee.

50And he, casting away his garment, rose, and came to Jesus.

51And Jesus answered and said unto him, What wilt thou that I should do unto thee? The blind man said unto him, Lord, that I might receive my sight.

52And Jesus said unto him, Go thy way; thy faith hath made thee whole. And immediately he received his sight, and followed Jesus in the way.


The gospel of Mark, the shortest, is also held by most to be the first of the Gospels to be written. A tradition dating from the 2nd century ascribes this book to John Mark, a companion of Peter and also of Paul and Barnabas in their missionary endeavors. The preaching of Peter may well have been the source of most of Mark’s material. Mark accounts for the ministry of Jesus from His Baptism to His Ascension. Most commentaries agree that Mark’s purpose was neither biographical nor historical, but theological: to present Jesus as the Christ, the mighty worker rather than great teacher. Hence, Mark makes fewer references to the Parables and discourses, but meticulously records each of Jesus’ “mighty works” as evidence of His divine power. Mark contains 20 specific miracles and alludes to others. Bible scholars quite generally agree that Mark wrote his Gospel in Rome for the gentiles.

Leviticus 20:1-27

Moses Pleading with Israel, as in Deuteronomy ...

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The Finding of Moses (Ex. 2:5-10)
Moses with the tablets of the Ten Commandments...

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Moses Pleading with Israel, as in Deuteronomy ...
Image via Wikipedia

Leviticus 20

1And the LORD spake unto Moses, saying,

2Again, thou shalt say to the children of Israel, Whosoever he be of the children of Israel, or of the strangers that sojourn in Israel, that giveth any of his seed unto Molech; he shall surely be put to death: the people of the land shall stone him with stones.

3And I will set my face against that man, and will cut him off from among his people; because he hath given of his seed unto Molech, to defile my sanctuary, and to profane my holy name.

4And if the people of the land do any ways hide their eyes from the man, when he giveth of his seed unto Molech, and kill him not:

5Then I will set my face against that man, and against his family, and will cut him off, and all that go a whoring after him, to commit whoredom with Molech, from among their people.

6And the soul that turneth after such as have familiar spirits, and after wizards, to go a whoring after them, I will even set my face against that soul, and will cut him off from among his people.

7Sanctify yourselves therefore, and be ye holy: for I am the LORD your God.

8And ye shall keep my statutes, and do them: I am the LORD which sanctify you.

9For every one that curseth his father or his mother shall be surely put to death: he hath cursed his father or his mother; his blood shall be upon him.

10And the man that committeth adultery with another man’s wife, even he that committeth adultery with his neighbour’s wife, the adulterer and the adulteress shall surely be put to death.

11And the man that lieth with his father’s wife hath uncovered his father’s nakedness: both of them shall surely be put to death; their blood shall be upon them.

12And if a man lie with his daughter in law, both of them shall surely be put to death: they have wrought confusion; their blood shall be upon them.

13If a man also lie with mankind, as he lieth with a woman, both of them have committed an abomination: they shall surely be put to death; their blood shall be upon them.

14And if a man take a wife and her mother, it is wickedness: they shall be burnt with fire, both he and they; that there be no wickedness among you.

15And if a man lie with a beast, he shall surely be put to death: and ye shall slay the beast.

16And if a woman approach unto any beast, and lie down thereto, thou shalt kill the woman, and the beast: they shall surely be put to death; their blood shall be upon them.

17And if a man shall take his sister, his father’s daughter, or his mother’s daughter, and see her nakedness, and she see his nakedness; it is a wicked thing; and they shall be cut off in the sight of their people: he hath uncovered his sister’s nakedness; he shall bear his iniquity.

18And if a man shall lie with a woman having her sickness, and shall uncover her nakedness; he hath discovered her fountain, and she hath uncovered the fountain of her blood: and both of them shall be cut off from among their people.

19And thou shalt not uncover the nakedness of thy mother’s sister, nor of thy father’s sister: for he uncovereth his near kin: they shall bear their iniquity.

20And if a man shall lie with his uncle’s wife, he hath uncovered his uncle’s nakedness: they shall bear their sin; they shall die childless.

21And if a man shall take his brother’s wife, it is an unclean thing: he hath uncovered his brother’s nakedness; they shall be childless.

22Ye shall therefore keep all my statutes, and all my judgments, and do them: that the land, whither I bring you to dwell therein, spue you not out.

23And ye shall not walk in the manners of the nation, which I cast out before you: for they committed all these things, and therefore I abhorred them.

24But I have said unto you, Ye shall inherit their land, and I will give it unto you to possess it, a land that floweth with milk and honey: I am the LORD your God, which have separated you from other people.

25Ye shall therefore put difference between clean beasts and unclean, and between unclean fowls and clean: and ye shall not make your souls abominable by beast, or by fowl, or by any manner of living thing that creepeth on the ground, which I have separated from you as unclean.

26And ye shall be holy unto me: for I the LORD am holy, and have severed you from other people, that ye should be mine.

27A man also or woman that hath a familiar spirit, or that is a wizard, shall surely be put to death: they shall stone them with stones: their blood shall be upon them.

Chronology of the Book of Leviticus

Ch. 1 Burnt offerings of the herds, flocks, and fowls Text Table
Ch. 2 Meat offerings Text Table
Ch. 3 Peace offerings of the herds and flocks Text Table
Ch. 4 Sin offering of ignorance for the priest, the congregation, for a ruler, or any of the people Text Table
Ch. 5 Trespass offerings for concealing uncleanness, vows, or for sacrilege or sins of ignorance Text Table
Ch. 6 Trespass offerings for sins done wittingly; burnt offerings; meat offerings; sin offerings Text Table
Ch. 7 The law of the trespass offering; the peace offerings; fat and blood are forbidden; the priests’ portion Text Table
Ch. 8 Aaron and sons are consecrated; their sin offering; burnt offering; aspects of their consecration Text
Ch. 9 Aaron’s sin offering and burnt offering for himself and the people Text
Ch. 10 Nadab and Abihu burned; priests forbidden wine when they enter the tabernacle; the law of eating holy things Text
Ch. 11 Of meats clean and unclean Text Table
Ch. 12 Purification of a woman after childbirth; her offerings Text
Ch. 13 Laws and tokens for discerning leprosy Text
Ch. 14 Cleansing of a leper; signs of leprosy in a house; cleansing the house Text
Ch. 15 Unclean issues of men and women; their cleansing Text
Ch. 16 How the priest must enter the holy place; sin offerings for himself and the people; the scapegoat; the feast of expiations Text
Ch. 17 Blood of beasts must be offered at the tabernacle door; eating of blood forbidden Text
Ch. 18 Unlawful marriages and lusts Text
Ch. 19 Various laws Text
Ch. 20 Giving seed to Molech; of going to wizards; of sanctification; of cursing parents; of adultery; incest; sodomy Text
Ch. 21 Priests’ mourning; their holiness; their marriages; blemished priests must not minister in the sanctuary Text
Ch. 22 Unclean priests must abstain from holy things; who may eat the holy things; unblemished sacrifices Text
Ch. 23 Feasts; the Sabbath; the passover; the day of atonement; the feast of tabernacles Text
Ch. 24 Oil for the lamps; the shewbread; of murder; the blasphemer stoned Text
Ch. 25 Seventh year sabbath; the year of jubile; of redeeming servants Text
Ch. 26 Of idolatry; of religiousness; blessings for obedience; curses for disobedience; a promise to the penitent Text
Ch. 27 Concerning vows; the Lord’s firstlings; no devoted thing may be redeemed; the tithe may not be changed Text


This book was so named because it treats of laws of service and worship of special importance to the Tribe of Levi. It has been aptly called ‘the Handbook of the Priests.” Many basic precepts of the New Testament are foreshadowed in this book, such as the seriousness of sin in God’s sight, the necessity of atonement for sin, the holiness of God, and the necessity of a mediator between God and man.