Abortion and the Bible

The fundamental question to be answered is whether or not the life that has been conceived in the mother's womb is a human person, separate and distinct as an individual from the mother.
God created only three basic classes of life, each of which reproduces after its own kind: plants, animals, and people. (Gen. 1:11,12,20-25,26-30; 5:1-4). In which of these three categories should a living, unborn baby be classed? It cannot be considered plant or animal because plants and animals reproduce after their own kind. It is the result of human reproduction, and humans are distinct from the plants and animals. Therefore the life in the womb of a human mother must necessarily be human!
We next ask: is the life in the womb just a part of the mother's body (like an appendix, so removing it is not murder), or is it a separate and distinct individual from the mother so that aborting it is murder? This is the issue we must resolve.
The Bible (King James Version and most other versions) nowhere uses the phrases "human" or "human being" to refer to anyone, so we cannot determine whether the unborn is a human individual simply by searching for the terms "human being." Instead, the Bible identifies a human person by calling it simply a "man," "woman," "child," "son," "daughter," "baby," "infant," etc. What we need to know, then, is whether or not the Bible refers to the unborn baby by terms that imply humanity, just as it does for other humans.
A. God's Terms for the Unborn
Gen. 25:21,22
In Genesis 25:21,22, Rebekah conceived twins, and "the children struggled together within her." That which was conceived was called a "child" between the conception and the birth.
The Hebrew word used here (BEN) is the most common Old Testament word for a child or son. When used for the physical offspring of humans, it consistently refers to distinct human individuals (see Gen. 25:1-4; 3:16; etc.).
Job 3:3
On the very night of Job's conception it could have been said, "There is a man-child conceived." The word for "man-child" (Heb. GEBER) elsewhere means "man," i.e., a human individual (see Job 3:23; 4:17; 10:5; Psalms 127:5; 128:4; etc.).
Job 3:16
Babies that die before birth are called "infants" that never saw light. This is exactly like babies that are aborted. This word (Heb. OLEL) always and without exception refers to human individuals (cf. Hosea 13:16; Psalm 8:2; Joel 2:16).
Numbers 12:12; Luke 1:43
In Numbers 12:12, when Miriam became leprous, she was described "as one dead, of whom the flesh is half consumed when he cometh out of his mother's womb." If a baby dies before it is born -- as in an abortion -- the woman who conceived it is still a "mother."
In Luke 1:43, Elizabeth addressed Mary as "the mother of my Lord" before Jesus was born.
The word "mother" (Heb. EM; Greek METER), in contexts referring to physical human reproduction, always refers to one who has procreated or formed another human individual, a separate and distinct individual from the mother herself (see Num. 6:7; Gen. 3:20; Luke 1:60). A woman who has conceived, even if the child is not yet born and even if it dies before birth, is a "mother."
Luke 1:41,44
Elizabeth conceived (v. 24), and the life "in her womb" is called a "babe" or "baby" (Greek BREPHOS). This is the second-most-common New Testament word for a baby. It is always used for that which is a human individual separate and distinct from its mother (see Luke 2:12,16; Acts 7:19.)
Luke 1:36
Again, the life conceived in Elizabeth's womb, before it was born, is called "a son." The word "son" (Greek HUIOS), in contexts that refer to the physical offspring of humans, always refers to that which is a human individual separate and distinct as an individual from its parents. It is the most common New Testament word for a "son" (see Matt. 1:21,23,25; Luke 1:13,31; 2:7; etc.)
B. Observations on the Verses
That which has been conceived and lives in the mother's womb from conception on is referred to by God as a "child," a "son," an "infant," a "baby," a "man-child," etc. The woman in whose womb it lives is a "mother." No human being anywhere in the Bible is identified by terms that are more distinctly human than these terms. God makes no distinction between born and unborn life. He uses exactly the same terms for both, therefore we should view them as having the same nature.
Remember that we established from the beginning that the life in the mother's womb is human life. The only question to be settled was whether it is a distinct individual from its mother or just part of the mother's body. Consider the force of the evidence we have now examined:
Does the Bible refer to parts of the mother's body as "child," "son," "baby," etc.? Clearly not. Nor is a woman ever called a "mother" just because she has these body parts. Why is this so? Because the terms "child," "son," "baby," etc., are terms that imply a separate human individual, not just a part of the mother's body.
Consider the parallel to the Godhead. We can prove that God the Father and Jesus are two separate individuals by referring to the many passages that mention Jesus as the Son of God the Father. A person cannot be his own father or his own son. A father and his son make two separate individuals (cf. John 8:16-18).
Likewise, when a woman has conceived, the life in her womb is her "son" (or "daughter") and she is its "mother." If God the Father is a separate individual from Jesus Christ His Son, then in the very same way and for the very same reasons a mother must be a separate individual from the son or daughter in her womb.
II. How Should We Treat an Unborn Child?
The unborn life in the mother's womb is a human individual from conception on. How should we treat this unborn life, and may we deliberately kill it? Surely we must be guided by exactly the same rules or principles we should follow in our treatment of any other "child" or "baby." What are these rules?
A. Stewardship: Train, and Protect a Child
Abortion's defenders often argue that, if the mother does not "want" to have the child, she may abort it. But does a mother have the right to not want her child?
Psalm 127:3-5; 128:3-5 -- Children are a blessing, a source of happiness and joy to their parents. Yet unborn babies are children, so parents ought to appreciate them as a blessing from God. People who have Scriptural attitudes will never kill unborn babies because they will never want to. Abortion is the grossest form of ingratitude for God's blessing.
Proverbs 22:6; Ephesians 6:4 -- God has made us stewards of our children. A steward is a person who has been entrusted with something that belongs to someone else. He is responsible to care for that item and use it to accomplish the purpose of the one to whom it belongs. He will be condemned and punished by the owner or master if he abuses or misuses that which has been entrusted to him (Luke 12:42-46; Matt. 25:14-30; I Cor. 4:2).
An unborn child is a particular blessing that has been given into our care just as surely as is a child that has been born. We have the same God-given duty toward an unborn child as we do toward one that has been born. If we kill them, we defeat God's purpose for their lives. How can we "train up" and "bring up" those whom we have killed?!
Abortion is the grossest form of child abuse and the most extreme perversion of parental responsibility. God will not fail to hold us accountable.
B. God Says to Love Our Children.
Titus 2:4 -- Young women should be taught to love their children. But an unborn baby is a "child," and a woman who has conceived is a mother even before the baby is born. The Bible tells us how we should act toward those we love (I Cor. 13:4-7), and this teaching definitely does not allow us to kill them (Rom. 13:8-10).
We have clearly established that abortion is wrong without even (thus far) examining passages specifically dealing with murder. Abortion does fit the Bible definition of murder. But even if it did not, it would still be sinful because it is unloving, a lack of appreciation for God's blessings, and a gross abuse of our stewardship to raise our children as God directs.
C. Respect for Life: Do Not Kill an Innocent Child.
Many passages teach us not to deliberately kill innocent human beings. Please read Exodus 23:7; Proverbs 6:16,17; Revelation 21:8; 22:15; Matthew 15:19,20; and Romans 13:8-10. In addition, please consider these specific passages.
Psa. 106:37,38 -- Israel was polluted with blood because the people shed the innocent blood of their "sons and daughters." But unborn babies are "sons and daughters." What then is the condition of our land when over 25 million "sons and daughters" have been legally killed?
Matthew 2:16 -- Herod is considered wicked because he slew the male children in Bethlehem. Luke 2:12,16 calls such children "babes." But Luke 1:41,44 also calls unborn children "babes," so how can it be acceptable to kill them?
Hosea 13:16; 2 Kings 8:12 -- When children or infants are dashed to pieces, it is a great tragedy to any nation. Yet unborn babies are children or infants, and in our nation they are dashed to pieces by the millions!
Acts 7:19; Ex. 1:16-18 -- Pharaoh commanded that Israelite "sons" or "men children" be killed as soon as they were born. But these same terms are used for unborn babies. Would it have been acceptable for Pharaoh to have had abortions performed to kill the babies? Is it any less wicked if people today do it?
Deuteronomy 27:25 -- "Cursed be he that taketh a bribe to slay an innocent person." What clearer description could be given for people who operate abortion clinics?
Conclusion
Abortion is wrong, therefore, because it is a failure to love, appreciate, and care for a human baby. It is also wrong because it constitutes the deliberate killing of an innocent human being.
When people defend abortion, their arguments should always be evaluated in light of the fact that the unborn baby is a human being, a separate individual from its mother. Therefore, deliberately killing it would be just as wrong as killing any other innocent human being.
What should a woman do if she has aborted a baby and now realizes she did wrong? She does not need to spend the rest of her life with the burden of unforgiven guilt. The Bible says abortion is wrong, but it also offers a source of true forgiveness through the blood of Jesus Christ. God will forgive if we will come to Him according to His conditions. Read and obey these passages: Rom. 1:16; 6:3,4; 10:9,10; Mark 16:16; Acts 17:30; 2:38; 22:16.

Inspirational Bible Study !

"We love Him because He first loved us."
1 John 4:9-10

---

"And Jesus said unto them ... , "If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to younder place; and it shall remove; and nothing shall be impossible to you."

Romans 1:17

---

"There is no fear in love; but perfect love casteth out fear ... "

1 John 4:18

---

Be strong and courageous. Do not be afraid or terrified because of them, for the LORD your God goes with you; he will never leave you nor forsake you."
Deuteronomy 31:6

---

The LORD gave this command to Joshua son of Nun: "Be strong and courageous, for you will bring the Israelites into the land I promised them on oath, and I myself will be with you."Deuteronomy 31:23
Have I not commanded you? Be strong and courageous. Do not be terrified; do not be discouraged, for the LORD your God will be with you wherever you go."
Joshua 1:9

---

Then you will have success if you are careful to observe the decrees and laws that the LORD gave Moses for Israel. Be strong and courageous. Do not be afraid or discouraged.
1 Chronicles 22:13

---

Be on your guard; stand firm in the faith; be men of courage; be strong.
1 Corinthians 16:13

Final Teachings of Jesus !

>>> Read Mark 13:1-13. <<<

As they left the temple area, one of the disciples pointed to the magnificent buildings and commented on their splendor. Jesus replied that they all would be torn down. This remark astonished the disciples and they asked when this would happen and what sign there would be of the temple's impending destruction. Jesus began answering by telling about some things that would happen before the temple was destroyed. He warned of false Christs, wars, natural disasters and great persecution. These events would be unsettling for the Christians, but Jesus assured them that they were not signs of the overthrow of the temple. It is remarkable that some people have taken these things that Jesus said were not signs of the destruction of the temple and used them to try to predict the date of the return of Christ.

*1* According to v1-4, what subject was Jesus discussing in these verses? Answer: The destruction of the ______ in Jerusalem.

*2* Instead of saying that the events of these verses were signs of the immediate end, what did Jesus say in v7? Answer: The end is ______.

The Destruction of the Temple

>>> Read Mark 13:14-30. <<<

This paragraph is one of the most difficult in the gospel of Mark. Several things should be carefully observed: 1) Jesus said that all of these things were going to occur within that generation (13:30). 2) We know that Jerusalem and the temple within it were destroyed by Roman armies in the year 70 A.D. Contemporary reports chronicle Jerusalem's horrible siege and tell that thousands (possibly more than a million) died in the conflict. 3) Jesus warned the Christians to flee to the mountains. History records that the disciples fled to a mountain fortress near the Dead Sea. As far as we know, no Christians perished in that war. It always pays to listen to Jesus.

*3* What did Jesus tell the disciples in Judea to do when they saw the evil thing in the temple (v14)? Answer: They should ______ to the mountains.

*4* When did Jesus say all the things in 13:1-30 would occur? a) when He returns for the final judgment; b) within that generation; c) no one knows; d) 2000 years later. Answer: ______.

Jesus Warns of His Return

>>> Read Mark 13:31-37. <<<

In verse 30 Jesus said that the destruction of the temple would occur within that generation. But in verse 32, He spoke of an event that would occur at a totally unknown time. He was referring to His own return and the destruction of the world. Not even Jesus Himself knew when that would occur. So, He exhorted everyone to be alert and constantly prepared His return.

Note -- Practical lessons: 1) We should not believe anyone who claims to be able to predict the date of the Lord's return. If Jesus didn't know, surely no mere man does. Anyone who claims to be able to discern the time of Jesus' return by a careful study of prophetic texts is claiming to know more than the Lord Himself and should not be taken seriously. 2) Since we don't know when the Lord will come back, we should always be ready. If you knew for sure that the Lord would come back today, would you change some things in your life? Then why not just assume that He is returning today (for He might), and make the changes immediately. It is utterly foolish to procrastinate in our repentance.

*5* Who knows when Jesus will return (cf. 1 Thess. 5:1,2)? a) those who study prophecies; b) the angels; c) Christians; d) only the Father. Answer: ______.

Anointing of Jesus

>>> Read Mark 14:1-11. <<<

What contrasting attitudes toward Jesus! The chief priests and scribes searched for a way to kill Him. Judas offered to betray Him. But a single woman spent 300 days' wages for perfume which she poured over His head. The disciples criticized her for this extravagant act of love. They viewed it as a waste of money, and thought it would have been better to have sold the perfume and given the money to the poor. But Jesus defended her saying that she had anointed His body for burial and that in all the world people would tell of her deed.

*6* What did the woman pour over Jesus' head? Answer: She poured out a flask of expensive ______ made from nard (spikenard).

*7* What did the disciples think should have been done with the perfume? Answer: They thought it should be sold and the money given to the ______.

The Last Supper

>>> Read Mark 14:12-26. <<<

Passover was an annual feast commemorating God's sparing the Jews in the tenth plague on Egypt (see Exodus 11-12). Jesus sent the disciples to prepare the feast, then He ate it with them. During the meal, Jesus warned that one of them would betray Him. He was trying to prepare the apostles for the traumatic night to follow. The Lord also took some of the bread and grape juice of the Passover and said that it was His body and blood. In this way, He initiated the observance of the Lord's Supper, a feast that was continued by the early Christians (Acts 2:42; 20:7; 1 Corinthians 11:17-34).

Note -- Is it I? It is interesting to observe the disciples' reaction to Jesus' prediction that one of them would betray Him. Each asked: Is it I? They were thinking of the possibility of their own fall. Unfortunately, this moment of introspection soon vanished and in the next paragraph they return to brash overconfidence. Surprisingly, they did not ask: Is it Judas? Apparently they had not observed anything in Judas' behavior during the months they had spent together that signaled that he was disloyal. When we read Jesus' warnings in the Bible, we also should ask: Is it I?

*8* When Jesus predicted that one of the disciples would betray Him, what did they ask? Answer: They asked, "______?".

*9&10* In the Lord's supper, what do the bread and fruit of the vine remind us of? Answer: The bread reminds us of Jesus' ______, and the fruit of the vine reminds us of His ______.

Jesus Predicts the Flight of the Disciples

>>> Read Mark 14:27-31. <<<

Jesus told the disciples that they would all fall away. Peter retorted that though the others might, he would never abandon Him. Christ replied that he would deny Him three times that very night. Again Peter denied it saying that he would even be willing to die with Him. Perhaps Peter's overconfidence was one reason he fulfilled this very prophecy a few hours later.

*11* What did Jesus predict Peter would do that very night? Answer: Peter would ______ Jesus three times.

*12* How did Peter respond to this prediction? Answer: He said he would rather ______ than deny Jesus.

Jesus Prays in the Garden

>>> Read Mark 14:32-42. <<<

Jesus took His disciples into a garden and asked them to watch and pray. He told them that He was deeply distressed. He went a little farther and prayed that God would take the cup of suffering away from Him. Jesus knew how terrible His death would be. He asked, however, that God's will be done above all. Each time He returned to His disciples, they had fallen asleep. Jesus wrestled with His griefs and fears alone, without human support.

Note -- The true suffering of Jesus: This paragraph reveals Jesus' deep grief as He thought about what He was going to suffer. He knew exactly what was about to happen and He dreaded it. Was He thinking only of physical pain? Crucifixion certainly was an agonizing experience--the victim slowly suffocated as he grew gradually weaker and finally unable to pull his body up against the nails to breathe. But others have suffered similar executions with less dread than Jesus. There must be something Jesus feared besides pain. Several passages teach that Jesus bore the sins of the world on the cross (Isaiah 53; 1 Peter 2:24; 2 Corinthians 5:21). He suffered the punishment for man's sin, which was spiritual death, separation from God. His greatest agony was being cut off from His Father on the cross (study Mark 15:34). Because He suffered this punishment of utter separation from God, His faithful followers will never have to.

*13* What did Jesus pray for in the garden? Answer: He asked for the ______ to pass from Him.

*14* Whose will did Jesus say should be done? (a) His own will, (b) His Father's will, (c) the will of the Jewish leaders, (d) all of the preceding. Answer: ______.

Jesus Is Arrested

>>> Read Mark 14:43-52. <<<

Judas had bargained with the chief priests to betray his Master. He had promised to lead them to the place where He spent the night, away from the crowds. Although Jesus knew the plan, He went again to the usual spot where He knew Judas could easily find Him. A troop of soldiers with the traitor leading the way interrupted the calm of the night. Judas kissed Jesus, a signal that it was safe to arrest Him. One disciple tried to defend Jesus by sword, severing the ear of a man in the arrest party in the process (see Luke 22:50-51; John 18:10-11 for more details). But then the disciples lost their nerve and fled. Jesus remained alone with His captors and Judas.

*15* Who betrayed Jesus for money (cf. v10,11)? Answer: Jesus was betrayed by ______.

*16* What sign did he use to identify Jesus for the captors? Answer: He betrayed Jesus with a ______.

Jewish Trial of Jesus

>>> Read Mark 14:53-65. <<<

Though it was very late at night, Jesus was brought before the Jewish supreme court and tried. They bribed false witnesses who told contradictory stories about Him. For a time, it appeared that the court would be unable to find consistent testimony by which to convict Jesus. Finally, the high priest asked Him if He were the Christ. When Jesus said, "Yes," they used this statement as evidence of blasphemy and convicted Him. Then they spat on Him, mocked Him and beat Him.

*17* Why was the Jewish court unable to convict Jesus on the basis of the testimony of the false witnesses? a) their testimony was inconsistent; b) the witnesses refused to testify; c) they could not allow false witnesses to testify in their court; d) Jesus refuted what they said. Answer: ______.

*18* What was finally used to convict Jesus in the Jewish trial? Answer: He admitted that He was the ______, the Son of the Blessed One.

Peter Denies Jesus

>>> Read Mark 14:66-72. <<<

Peter had slipped into the courtyard to watch the trial. Various people began to recognize him. A servant-girl asked him if she hadn't seen him with Jesus. Peter claimed not to understand what she was talking about. Then she began to tell others that he was a disciple and he flatly denied it. Finally, others noticed his Galilean accent and accused him of following Jesus. With this, Peter panicked, vehemently denying Jesus, even asking God to curse him if He knew the man. The cock crew and Peter remembered Jesus' warning. He came to himself with a sickening awareness of the horrible deed he had done. He rushed out and began weeping in despair.

Note -- Failure of the disciples: The disciples failed Jesus miserably in His hour of greatest need. They fled. Peter denied Him. Why? They had been such loyal supporters. Think back upon contributing factors in their failure: 1) They hadn't listened when Jesus had frequently warned them of His impending suffering. They had been too eager to argue about who would be the greatest in the kingdom. 2) They were overconfident. Earlier that evening, Jesus warned them that they would flee, but they didn't believe it. 3) They didn't watch and pray in the garden as He instructed. Thus, they were not mentally prepared to face the challenge. We could fail in the hour of temptation for these same reasons.

*19* How many times did Peter deny Jesus during the Jewish trial? Answer (give a number): ______.

*20* How did he react when he realized that he had denied Jesus? a) killed himself; b) apologized to Jesus; c) gave up being an apostle; d) fled away and began to cry. Answer: ______.

How To Study Bible !

Introduction:

After baptism, people should be taught to observe all things Jesus has commanded (Matthew 28:18-20). Learning God's will is just as essential after baptism as before. Conversion should be the beginning of a lifelong effort of study. However, in order to benefit from Bible study, we must know how to study the Bible properly.

The purpose of this lesson is to present basic Bible principles and methods of proper study. We will consider proper attitudes in study, Bible inspiration, a comparison of the old and new laws, and the danger of following human laws and authority instead of Scripture. Finally, we will give some suggestions about proper use of such helps as translations, concordance, and cross-references.

---

Part I: Proper Attitudes in Study

---

Ezra "prepared his heart to seek the law of the Lord" (Ezra 7:10). Right methods of study must begin with right attitudes.

A. Appreciate the Importance of Study

People must be motivated before they will study a subject. Christians have all the reasons they could possibly need to study the Bible. Consider a few. As you do, note the emphasis on regular, frequent study.

#1: Study so you can obey God and grow in His service.

Joshua 1:8 - Success in pleasing God requires obedience. To obey, we must meditate on God's word day and night. Frequent, regular study is required.

1 Peter 2:2 - Can a baby grow without nourishment? No, and neither can Christians grow without Bible study. Do we long for the word like a baby longs for milk if we neglect to attend assemblies or to study at home?

(See also 2 Tim. 2:15; Rom. 10:17; Matt. 4:4; John 6:44,45; 2 Peter 1:12-15.)

#2: Study so you can avoid error and false teaching.

Hosea 4:6 - God's people were destroyed for lack of knowledge. Many Christians and congregations have been led astray by error and false teaching. To avoid this we must put teachers to the test (1 John 4:1,6). How do we do this unless we know God's word (Gal. 1:8,9)?

Acts 17:11 - The Bereans distinguished truth from error because they studied the word. To imitate their example, we must study "daily."

(See also Matt. 22:29; 15:14; Prov. 2:1-20; Rom. 10:1-3.)

#3: Study so you can teach others.

Deuteronomy 6:6-9 - Parents should teach their children diligently through the day. This requires us to first have God's word in our own hearts. How can we teach what we do not know?

Hebrews 5:12 - The time comes when we ought to be teachers, but these had not studied so they needed others to teach them! There is no excuse for Christians who do not study. Teachers know they need to study. If you are not a teacher, you must study to prepare yourself to become a teacher!

(See also 2 Tim. 2:2; 1 Tim. 1:7; 1 Peter 3:15; Col. 3:16; Rom. 15:14.)

#4: Study to express love for God and His word.

Psalm 1:2; 119:47,48,97-99 - One who delights in God's word will meditate on it day and night. The time we spend thinking about God's word indicates how much we love Him. Those who truly love Him will not complain about "having to go" to worship services or prepare for Bible classes. (See Psalm 19:7-11.)

John 14:15 - If we love God, we keep His commands (cf. 1 John 5:3). But obedience requires knowledge. So one who loves God must study His word.

Suppose a young lady is separated from her boyfriend. He writes every day, so she prominently displays his letters on the coffee table. But they sit there for days before she opens and reads them. Does she really love him? No, we want to hear from those we love. The Bible is your only way to hear from God. How much do you love Him?

If we studied all subjects as negligently as some people study the Bible, we would surely be ignorant people. On the other hand, if we would study the Bible as diligently as some people study about sports, hobbies, etc., we would all be excellent Bible students. How much more important is it to understand the Bible than to understand secular subjects?

B. Study with an Open Mind & a Love for Truth.

We must strive to learn truth and obey it regardless of the consequences. Seek it even if it disagrees with what we have believed in the past and requires us to change.

Acts 17:11 - The Bereans were also noble because they received the word with readiness of mind - minds open to truth.

Matthew 5:6 - Hunger and thirst after righteousness.

Matthew 13:14,15 - Some misunderstand truth because they close their hearts, eyes, and ears. They enjoy practices or have prejudices contrary to what God teaches. They have motives for rejecting Bible teaching, so they satisfy their own minds that it is not true.

If we do not have a burning desire for truth, God will not force us to accept the truth. He will let us be lost (cf. 2 Thess. 2:10-12; 2 Tim. 4:2-4; John 3:19-21).

(See also 2 Cor. 13:5; 1 Thess. 5:21,22; Prov. 18:13; 23:23; 15:10; Luke 8:15; 1 Sam. 3:9,10.)

C. Respect the Bible as Being Verbally & Infallibly Inspired.

If a person doubts that the Bible is God's infallible word, he is much more likely to disagree or reject it.

The Bible is from God.

2 Timothy 3:16,17 - All scripture is inspired by God to teach us and provide us to all good works.

1 Thessalonians 2:13 - It is the word of God not of men (cf. Gal. 1:11,12).

1 Corinthians 14:37 - Paul wrote the commands of the Lord. To reject any command is to reject the will of God.

(See also Eph. 3:3-5; Luke 10:16; 2 Peter 1:20,21.)

The Bible is verbally inspired.

Some people believe that God just gave the inspired men ideas, then let them explain them as they saw fit. This belief leaves room for error in the way the men expressed the ideas. "Verbal" inspiration means that every word written by the inspired writers was exactly the word God wanted.

1 Corinthians 2:10-13 - The Spirit guided men so they received, not just the ideas from God, but also the words from God.

Deuteronomy 18:18,19 - God put His words in the prophet's mouth, so the prophet spoke (or wrote) the very words chosen by God Himself.

God gave the inspired men the very words they used to express the inspired ideas.

(See 1 Cor. 2:3-5; Matt. 10:19,20; 2 Sam. 23:1,2; Ex. 24:3,4,7; Isa. 51:l6; Jer. 1:5-9.)

The Bible is infallible

The message of the inspired writers cannot possibly be wrong because God does not make mistakes.

Psalm 119:128 - God's word is always true and right.

Titus 1:2 - God cannot lie or be wrong.

Matthew 22:32; Galatians 3:16 - The Scriptures are so accurate that we can rely even on the tense of the verbs and the plurality or singularity of words.

We should approach the Bible with faith that every word is exactly right and true, otherwise we may reject its teaching.

(Cf. John 17:17; Psalm 33:4; 19:8; 147:4,5; Rom. 3:4; Job 37:16; Num. 23:19; Heb. 6:18; Deut. 18:20-22).

D. Believe that the Bible Can Be Understood.

Some believe that the Bible can be understood only by specially-trained preachers or priests, but not by the average person. As a result, they approach the Bible convinced they will never understand it, they put forth only a half-hearted effort, and of course they do not understand.

Mark 12:37; Acts 17:11 - Inspired teachings were addressed to the common people, not to some special elite group. (See also Gal. 1:2; 1 Thess. 1:1; 5:27; 2 Peter 1:1; Rev. 1:4.)

Mark 7:14 - Jesus required everyone among the great crowds of people to understand His teaching.

2 Timothy 3:16,17 - The Scriptures are profitable to teach and provide to all good works. What profit would they be if we could not understand?

People were expected to understand the written word (Eph. 5:17). Instead of just accepting whatever preachers say, people should use the scriptures to check out the teachers (Acts 11:17).

(See also 1 Cor. 14:33; Eph. 3:3-5; Isa. 55:11; 35:8; John 20:30,31; 8:32; Prov. 2:1-12; Psalm 19:7ff; 119:105; Col. 1:9-11; 2 Peter 3:15,16.)

Bible Study about Jesus!

Why Should You Believe in God,
Jesus, and the Bible? - Part 1

Jesus Is Lord - Lesson #1

---

Introduction:

Have you ever wondered whether God exists, whether Jesus really is God's Son, or whether the Bible is really true? If not, you are an unusual person. All people ask these questions at times. The purpose of this study is to examine the evidence for some of the most basic claims of the Bible.

What Claims Does the Bible Make?

1. The Bible claims that God does exist.

>>> Read HEBREWS 11:6. <<<

*1* To please God, what must we believe? (a) whatever our parents taught us, (b) whatever our preacher says, (c) that God exists and rewards those who diligently seek Him. Answer (type the letter of the coreect answer in the blank): ______.

"In the beginning God created the heavens and the earth" (Gen. 1:1).

2. The Bible claims to be an infallible revelation of God's will.

>>> Read 2 TIMOTHY 3:16,17. <<<

*2* Where did the Scriptures come from? (a) they are inspired by God, (b) they express the opinions of men, (c) they are ancient legends of unknown origin. Answer: ______.

"...The things that I write unto you are the commandments of the Lord" (1 Corinthians 14:37). [See Eph. 3:3-5; 2 Pet. 1:21; 1 Thess. 2:13.]

3. The Bible claims that Jesus is God's Son.

>>> Read JOHN 20:26-31. <<<

*3&4* What did Thomas call Jesus? Answer (type the correct word[s] in each blank): My ______ and my ______.

*5&6* What must we believe in order to have eternal life? Answer: Jesus is the ______, the Son of ______.

"...we have heard for ourselves and know that this is indeed the Christ, the Savior of the world" (John 4:42). [See also John 8:24; Luke 19:10; Matt. 16:15-18; 10:37; John 1:1,14.]

Note: these claims do not permit compromise. We cannot say, "The Bible is just a good book," or "Jesus was just a great man." The Bible claims it is God's word, and Jesus claimed to be God in the flesh. If these claims are not true, then Jesus is a liar and the Bible is a fraud!

What Kind of Evidence Will We Study?

God the Father is invisible (1 John 4:12). We cannot perform laboratory experiments to determine if He exists, but this does not mean we must accept "blind faith" without evidence. Jesus claimed to be God in the flesh. His life can be investigated like any other historical fact. Likewise, many other claims of the Bible can be investigated by logical and historical evidence.

In our daily lives, all of us determine our beliefs on the basis of this kind of evidence. For example, a hunter may not see an animal, but from its footprints he knows it exists and he knows much about its nature. In the same way, God has left "footprints on the sands of time."

A judge and jury do not physically observe a crime, yet they reach a verdict about what happened by the testimony of witnesses.

>>> Read ACTS 14:17. <<<

*7* God did not leave Himself without what? (a) people, (b) witness, (c) time, (d) money. Answer: ______.

Let us call God's "witnesses," and you be the judge. Weigh the testimony honestly, then reach a verdict (Rom. 10:17), but remember that you are not determining the guilt or innocence of someone else. Rather, your verdict will determine your own eternal destiny!

---

Witness #1: The Existence of the Universe

---

No one can deny the existence of the universe. The question is: what is the origin of the universe?

Only two explanations are available: (1) there is an all-wise, all-powerful God who created it; or (2) matter is eternal and, beginning from an original simple life form, all living things developed gradually over millions of years by process of evolution. Consider which of these two views best fits the evidence.

A. Life Comes Only from Life.

>>> Read ACTS 17:24-28. <<<

*8* What does this verse say is the origin of life? (a) life on earth has always existed, (b) an unplanned accident of nature produced the first primitive life by spontaneous generation in an ancient swamp, (c) life on earth was created by a living, wise, powerful God. Answer: ______.

One of the most firmly established laws of science is the Law of Biogenesis, which says that life comes only from living things. There is no evidence that dead matter can spontaneously generate life.

The Bible agrees with scientific fact, for it says that life came from the eternal, living Creator (cf. Acts 14:15). However, evolution contradicts scientific proof, since it requires that dead matter sometime spontaneously came to life. Which view best fits the evidence?

B. Living Things Reproduce after Their Own Kind.

>>> Read GENESIS 1:11,21,24,25. <<<

*9* What kind of offspring do living things have? (a) the same kind as the parents, (b) with enough time, entirely different things may evolve, (c) you never know. Answer: ______.

Every year millions of living things reproduce, and the offspring is always the same kind as the parent. This is exactly what the Bible says. The offspring of dogs will be other dogs, not fish, birds, or people!

Evolution, however, teaches that all the present kinds are the offspring of previous different kinds, all the way back to one original life-form. But there is no convincing evidence for this. Living things adapt to their environment, but where is the proof that they produce totally different kinds of living things (fish to reptile to bird, etc.)?

If evolution was true, there should be many fossils of intermediate "links" between present kinds of living things. However, the "links" are still missing!

C. The Human Race Is Unique.

>>> Read GENESIS 1:26-28. <<<

*10* Man is created in whose image? Answer: In the image of ______.

*11* Man has dominion over what? (a) fish, (b) birds, (c) animals, (d) earth, (e) all the preceding. Answer: ______.

Simple observation shows that man is far above the animals.

Only man has rational intelligence. What animal uses abstract symbols (letters and numbers) to speak, write, or do mathematical calculations? What animal invents new tools and machines, trains animals, uses fire, or records wisdom to pass on to future generations?

Among animals there are many shades of intelligence. If man evolved from animals, why are there no animals with shades of intelligence right up to ours, instead of so vast a gulf?

Only man creates new beauty to appreciate in the form of music, art, poetry, humor, etc.

Only man has a conscience and sense of religious values. What animal by nature feels a sense of guilt or seeks to find and worship the cause of its existence?

If man evolved from animals, how do we explain these vast differences? If we develop new characteristics according to "survival of the fittest," how does appreciation of art, etc., make us more fit to survive?

The Bible, however, easily explains all these differences. Man shares these characteristics in common, not with the animals, but with God in whose image we were made.

D. Design Must Come from a Designer.

>>> Read ROMANS 1:20. <<<

*12* How can we see the power and Deity (Godhead) of God? Answer: We see them by the things God ______.

>>> Read PSALMS 19:1. <<<

*13* What do the heavens declare? Answer: The heavens declare the ______ of God.

Intelligent beings can recognize the work of another intelligent being.

When an intelligent being designs something to accomplish some purpose, that thing bears the marks of intelligence - it is intelligible. Other intelligent beings can study how it works, etc. Even if we have never met the maker, we know he must exist and we can appreciate the degree of his intelligence.

To confirm this concept to yourself, take this test. Try to name one thing that has these characteristics: (1) It appeals to your intelligence - it "makes sense" as a logical, reasonable way to accomplish some purpose. But, (2) you know it did not originate as the effort of some intelligent being - it "just happened" by blind chance. Can you name any such thing? A car? house? bridge?

The universe bears countless marks of being designed by an intelligent Being.

Cameras are designed by intelligent beings, but no camera can match the overall performance of the human eye. Where did your eyes come from?

Computers are made by intelligent beings, but the human brain can surpass computers in many ways. Where did your brain come from?

Factories are made by intelligent beings to manufacture a product. But who made the human reproductive system?

>>> Read HEBREWS 3:4. <<<

*14* As a house must have a maker, who ultimately built all things? Answer: The ultimate maker of all things is ______.

When you consider all the organs of the human body, then all the other plants and animals, the heavenly bodies, and all the complex laws of nature, is it reasonable to argue that all this came without intelligent planning?

Science is founded on the conviction that the universe is intelligible - it is so orderly and systematic that the human intelligence is able to grasp much about its working. Doesn't this, of itself, prove that an intelligent Being invented it? And doesn't the fact that much of its working is beyond our ability to understand and to duplicate, prove that the intelligent Being who made it is far superior to us?

Every effect must have an adequate cause! Evolution says that life began by blind chance and then random mutations produced all advanced life forms. The Bible, however, says that the all-wise, all-powerful, living God intentionally planned and created the universe and all the life forms in it. As you reach your verdict, you must determine which view is more reasonable and best fits the evidence.

How Will Jesus Come ?

1. Will Jesus come in secret?

“See, I [Jesus] have told you ahead of time. So if anyone tells you, ‘There he is, out in the desert,’ do not go out; or, ‘Here he is, in the inner rooms,’ do not believe it. FOR AS LIGHTNING that comes from the east IS VISIBLE even in the west, SO WILL BE THE COMING OF THE SON OF MAN.”
—Matthew 24:25-27.

Lightning flashes out very visibly for great distances. The coming of Jesus will not be some secret or subjective event. So Jesus warns us not to let anyone mislead us with claims that He will return in some hidden manner to a select few.

2. Will Jesus come again as a real person?

“They [Jesus’ followers] were looking intently up into the sky as he [Jesus] was going, when suddenly two men dressed in white stood beside them. ‘Men of Galilee,’ they said, ‘why do you stand here looking into the sky? THIS SAME JESUS, who has been TAKEN from you INTO HEAVEN, WILL COME BACK IN THE SAME WAY you have seen him go into heaven.’”
—Acts 1:10-11.

Jesus will return in person. On the day of His departure from our world the angels assured the disciples that the “same Jesus” taken up into heaven—not someone else—would come back.

The Christ who appears as King of kings will be the same Jesus who healed the sick and opened the eyes of the blind. The same Jesus who spoke gently to the woman taken in adultery. The same Jesus who wiped away mourner’s tears and welcomed children into His lap. The same Jesus who died on Calvary’s cross, rested in the grave, and rose from the dead the third day.

Healing Verses Of The Bible !

1. "And if you are Christ's, then you are Abraham's seed, and heirs according to the promise." (Galatians 3:29)
   
2. "If you diligently heed the voice of the Lord your God and do what is right in His sight, give ear to His commandments and keep all His statutes, I will put none of the diseases on you which I have brought on the Egyptians. For I am the Lord who heals you." (Exodus 15:26)
   
3. "And the Lord will take away from you all sickness, and will afflict you with none of the terrible diseases of Egypt which you have known, but will lay them on all those who hate you." (Deuteronomy 7:15)
   
4. "So you shall serve the Lord your God, and He will bless your bread and your water. And I will take sickness away from the midst of you. No one shall suffer miscarriage or be barren in your land; I will fulfill the number of your days." (Exodus 23:25)
   
5. "He sent His word and healed them, and delivered them from their destructions." (Psalm 107:20)
   
6. "He also brought them out with silver and gold, and there was none feeble among His tribes." (Psalm 105:37)
   
7. "Bless the Lord, O my soul, and forget not all His benefits: who forgives all your iniquities; who heals all your diseases ..." (Psalm 103:2)
   
8. "Many are the afflictions of the righteous, but the Lord delivers him out of them all. He guards all his bones; not one of them is broken." (Psalm 34:19)
   
9. "For I will restore health to you and heal you of your wounds," says the Lord. (Jeremiah 30:17)
   
10. "O Lord my God, I cried out to You, and You have healed me." (Psalm 30:2)
    
11. "He heals the brokenhearted and binds up their wounds ... Great is our Lord, and mighty in power ..." (Psalm 147:3)
    
12. "And my God shall supply all your need according to His riches in glory by Christ Jesus." (Philippians 4:19)
    
13. "But those who seek the Lord shall not lack any good thing." (Psalm 34:10)
    
14. "For the Lord is a sun and shield; the Lord will give grace and glory; no good thing will He withhold from those who walk uprightly." (Psalm 84:11)
    
15. "The thief does not come except to steal, and to kill, and to destroy. I have come that they may have life, and that they may have it more abundantly." (John 10:10)

We Saved By Jesus Christ !

We Are Saved by "Grace" Through Faith in Jesus Christ

These first 16 verses all have to do with our own personal salvation in the Lord. Each one of these are major power verses and they all have to do with the first definition of grace - which is that grace is the unmerited favor and mercy of God towards mankind.

In these verses are complete and full revelation on exactly what our eternal salvation in the Lord is really all about. If you can grasp what the Lord is trying to tell you in these specific verses, you will then be able to walk away with a much better and much clearer understanding as to who you really are in your Lord and Savior Jesus Christ and exactly how you were saved in the first place.

I'll go ahead and run all of these verses together and then point out key words and key phrases in these verses so you can see exactly what God is trying to show you.

1. "For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone boast." (Ephesians 2:8)
   
2. "... who has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was given to us in Christ Jesus before time began." (2 Timothy 1:9)
   
3. "And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work." (Romans 11:6)
   
4. "Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, through whom also we have access by faith into this grace in which we stand, and rejoice in hope of the glory of God." (Romans 5:1-2)
   
5. "For the grace of God that brings salvation has appeared to all men ..." (Titus 2:11)
   
6. "But we believe that through the grace of the Lord Jesus Christ we shall be saved in the same manner as they." (Acts 15:11)
   
7. "But God, who is rich in mercy, because of His great love with which He loved us, even when we were dead in trespasses, made us alive together with Christ (by grace you have been saved), and raised us up together, and made us sit together in the heavenly places in Christ Jesus, that in the ages to come He might show the exceeding riches of His grace in His kindness toward us in Christ Jesus." (Ephesians 2:4-7)
   
8. "... that having been justified by His grace we should become heirs according to the hope of eternal life." (Titus 3:7)
   
9. "... for all have sinned and fall short of the glory of God, being justified freely by His grace through the redemption that is in Christ Jesus ..." (Romans 3:23-24)
   
10. "For the law was given through Moses, but grace and truth came through Jesus Christ." (John 1:17)
    
11. "Now may our Lord Jesus Christ Himself, and our God and Father, who has loved us and given us everlasting consolation and good hope by grace ..." (2 Thessalonians 2:16)
    
12. "In Him we have redemption through His blood, the forgiveness of sins, according to the riches of His grace which He made to abound toward us in all wisdom and prudence ..." (Ephesians 1:7-8)
    
13. "For if by the one man's offense, many died, much more the grace of God and the gift by the grace of the one Man, Jesus Christ, abounded to many." (Romans 5:15)
    
14. "... having predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will, to the praise of the glory of His grace, by which He has made us accepted in the Beloved." (Ephesians 1:6)
    
15. "But where sin abounded, grace abounded much more, so that as sin reigned in death, even so grace might reign through righteousness to eternal life through Jesus Christ our Lord." (Romans 5:20)
    
16. "I do not set aside the grace of God; for if righteousness comes through the law, then Christ died in vain." (Galatians 2:21)

God Will Support us-Bible Study !

If God is willing to enter you into His perfect plan for your life, if God is willing to anoint you with His power in order that you can become very successful in that call, and if God is willing to protect you and support you as you embark on that call - but then you refuse to follow the leadings of His Holy Spirit on a daily basis - then sooner or later God will pull back His anointing, His support and His protection on your life - and you will then end up falling all the way down to the bottom of the mountain, possibly never getting another chance to climb that mountain again.

Just as a car needs all four of the above factors in operation in order to be able to drive you and get you to where you want to go with it, in the same way we have to have all of God's guidance, protection, support and power flowing through our lives if we are ever going to be able to leave any kind of personal mark in this world in the divine assignments that He will be calling us to do for Him in this life.

Here are 20 very powerful verses showing us the extreme importance that we learn how to be led by the Lord through the Holy Spirit on a regular-daily basis.

1. "For as many are led by the Spirit of God, these are the sons of God." (Romans 8:14)
   
2. "The steps of a good man are ordered by the Lord ..." (Psalm 37:23)
   
3. "O Lord, I know the way of a man is not in himself; it is not in man who walks to direct his own steps." (Jeremiah 10:23)
   
4. "There is a way which seems right to a man, but its end is the way of death." (Proverbs 14:12)
   
5. "A man's steps are of the Lord. How then can a man understand his own way?" (Proverbs 20:24)
   
6. "A man's heart plans his way, but the Lord directs his steps." (Proverbs 16:9)
   
7. "Direct my steps by Your word, and let no iniquity have dominion over me." (Psalm 119:133)
   
8. "Therefore be followers of God as dear children." (Ephesians 5:1)
   
9. "My sheep hear My voice, and I know them, and they follow Me." (John 10:27)
   
10. "Trust in the Lord with all your heart, and lean not on your own understanding; in all your ways acknowledge Him, and He shall direct your paths." (Proverbs 3:5)
    
11. "The Lord is my Shepherd; I shall not want. He makes me to lie down in green pastures; He leads me beside the still waters. He restores my soul; He leads me in the paths of righteousness for His name's sake." (Psalm 23:1)
    
12. Thus says the Lord, your Redeemer, the Holy One of Israel: "I am the Lord your God, who teaches you to profit, who leads you by the way you should go." (Isaiah 48:17)
    
13. "Show me Your ways, O Lord; teach me Your paths. Lead me in Your truth and teach me, for You are the God of my salvation ..." (Psalm 25:4)
    
14. "I will instruct you and teach you in the way you should go; I will guide you with My eye." (Psalm 32:8)
    
15. "Teach me Your way, O Lord, and lead me in a smooth path, because of my enemies." (Psalm 27:11)
    
16. "The Lord will guide you continually ..." (Isaiah 58:11)
    
17. "For this is God, our God forever and ever; He will be our guide even to death." (Psalm 48:14)
    
18. "Moreover You led them by day with a cloudy pillar, and by night with a pillar of fire, to give them light on the road which they should travel." (Nehemiah 9:12)
    
19. "All we like sheep have gone astray; we have turned, every one, to his own way ..." (Isaiah 53:6)
    
20. "Therefore you shall be careful to do as the Lord Your God has commanded you; You shall not turn aside to the right hand or to the left." (Deuteronomy 5:32)

Notice that in every single one of these verses that we are to follow directly after the Lord and His desires for our life. We are not to follow after our own wills, our own desires, or the wills or desires of anyone else in this life. God, and God alone, is the Captain of our ship and the Shepherd of our souls. We are to follow Him and Him alone, no matter how much someone else may try and persuade you otherwise.

Follow God and the path that He has set up for you to follow in this life, and you will enter into true abundant life on this earth. Follow your own path or the paths of what others will want you to take, and your life will eventually end in corruption and death.

Bible Study about God Creation

1.In the beginning God created the heaven and the earth.
2 And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.
3 And God said, Let there be light: and there was light.
4 And God saw the light, that it was good: and God divided the light from the darkness.
5 And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.
6 And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.
7 And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so.
8 And God called the firmament Heaven. And the evening and the morning were the second day.
9 And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so.
10 And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good.
11 And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so.
12 And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good.13 And the evening and the morning were the third day.

Bible Sayings On Valentine's Day !

First of all, God created "love". I John 4:9,10 Love explains
1) why God creates – because He loves, He creates people to love
2) why God cares – because He loves them, He cares for sinful people
3) why we are free to receive and reject – because He wants a loving response from us;
4) why Christ died – His love for us caused Him to seek a solution to the problem of sin; and
5) why we receive eternal life – His love expresses itself to us FOREVER. "In this was manifested the love of God toward us, because that God sent His only begotten (unique) Son into the world, that we might live through Him. Herein is love, not that we loved God, but that He loved us, and sent His Son to be the satisfaction for our sins."

Labor Day Quotes from Bible

Commit thy works unto the LORD, and thy thoughts shall be established.Bible - Proverbs 16:3

Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life,
which the Son of man shall give unto you: for him hath God the Father sealed.- Bible - John 6:27

Every gun that is made, every warship launched, every rocket fired signifies in the final sense, a theft from those who hunger and are not fed, those who are cold and are not clothed. This world in arms is not spending money alone. It is spending the sweat of its laborers, the genius of its scientists, the hopes of its children. This is not a way of life at all in any true sense. Under the clouds of war, it is humanity hanging on a cross of iron.- Dwight Eisenhower 1953 speech
But if I live in the flesh,this is the fruit of my labor:yet what I shall choose I will not.- Philippians 1:22

“Come to Me,all you who labor and are heavy laden,and I will give you rest.- Bible - Matthew 11:28

Bible study about Bible version

Background

The Old Testament (OT) of the Bible was originally written in the Hebrew language with a few sections written in the Aramaic language. The OT contains the sacred writings of the Hebrews and contains books of the Law, history of Israel, wisdom, and prophecy. The events of the OT (excluding Genesis 1-11) occurred roughly between 1800 B.C. and 400 B.C. A Greek translation of the OT, called the Septuagint, was produced between 200 and 100 B.C. for the benefit of Greek-speaking Jews in Alexandria, Egypt.

The Apocrypha, a group of fifteen late OT books, was written during the period 170 B.C. to 70 A.D. These Jewish books were included in many versions of the Septuagint in circulation as the New Testament (NT) was being formed, but they were excluded from the official canon of Judaism, established about 100 A.D. Today, the books of the Apocrypha are included in Catholic versions of the OT, but not in most Protestant versions.

The people of first century Palestine, including Jesus, spoke the Aramaic language. However, early Christian writings were written entirely in Greek, the universal language of the Roman Empire at that time. The early church leaders gradually assembled these writings into what is now known as the New Testament. They included books they believed were written by eyewitnesses to the events narrated, while rejecting many other early Christian writings. Eventually, the 27 books which form the present New Testament, along with the OT books, became the Christian Bible as we know it today. The New Testament canon was formally adopted by the Synod of Carthage in 397 A.D.

During the early centuries A.D., Latin replaced Greek as the language of the Roman Empire. In 405, a Latin translation of the Old and New Testaments was completed. This version, known as the Vulgate, became the standard Bible of Christianity for many centuries.

None of the original manuscripts of the OT or NT still exist. Until the 15th century, when printing was invented, Bible copies were made entirely by hand. As a result, many small variations are found among the many ancient Bible manuscripts still in existence.

The King James Version

The first English language version of the full Bible was John Wycliffe's translation of the Vulgate in 1384. Several other English versions followed, and the beloved King James version was published in 1611. The King James Version, itself, has been updated several times: in 1629, 1638, 1762, and 1769.

The team of 47 scholars who translated the KJV version did an excellent job. However, the English language has changed a lot in the nearly 400 years since it was published. Many KJV words and phrases, such as Lord of hosts, sabaoth, emerods and concupiscence, would not be meaningful to to most people today. Worse, many other KJV words, such as charity, trespass, profit, cousin, and remission, have different primary meanings today than they did in 1611 and could mislead the reader. As a result, many English-speaking people find the KJV is quite difficult to read and understand.

Some people believe the KJV is the most accurate or only authentic version of the Bible. Some believe the Hebrew and Greek manuscripts the KJV translators worked from were faithfully preserved by God or are the most accurate for some other reason. Others say the translators of all later versions were biased or incompetent in one way or another. Still others say the KJV is a literal and accurate translation while later versions were rewritten to suit the biases of the publishers. However, the vast majority of Bible scholars and Christians reject all these objections as being based on faulty facts and reasoning, and they do not consider the KJV to be more accurate or more sacred than other translations.

Modern Bible Versions

Recent developments in archaeology and Biblical scholarship have made possible a number of modern, more accurate English translations of the scriptures. These newer versions are translated from the best available ancient Hebrew and Greek manuscripts, rather than from the King James version or the Latin Vulgate.

Although the newer translations are believed to be more accurate than the KJV, the differences are minor. No significant changes of belief or interpretation would result from the many minor corrections. The main advantage of the modern translations is that they are written in modern English so the reader will not be mystified or misled by the archaic English of the KJV. The mainstream modern Bible versions have been translated by teams of devout Bible scholars who have prayerfully done their very best to convey the true meaning of the ancient Hebrew and Greek manuscripts to the modern reader. These modern translations have been adopted by many churches, both Protestant and Catholic, for use in worship.

It is often pointed out that modern translations omit a few of the verses found in the KJV, and this is sometimes believed to be an attempt to distort the Bible's teachings. However, the reason is that certain verses are not found in the oldest and best Bible manuscripts. Thus, they are omitted to accurately preserve the original Bible text. (The chapter and verse numbers were added to the Bible in the Middle Ages; they were not part of the original Bible manuscripts. Thus, an omitted verse does not mean that something was omitted from the original texts.)

Some of these extra verses were added to certain manuscript copies as margin notes or as prayers for use in public worship. Those manuscripts were then copied and recopied without making it clear that the extra verses were later additions. The most famous example is the doxology, "For thine is the kingdom, and the power, and the glory, forever. Amen." that the KJV adds to the Lord's Prayer in Matthew 6:13. That phrase is not found is any of the oldest manuscripts of Matthew.

Another objection to some modern versions, such as the New Revised Standard Version (NRSV) and Today's New International Version (TNIV), is the use of gender-inclusive language. The issue arises because English lacks a common gender third person singular pronoun. Language that applies equally to men and women in the original Hebrew and Greek manuscripts has traditionally been translated as "he" or "him" in English Bibles. However, that can leave the mistaken impression that a verse applies only to men. Such verses have been phrased in some modern translations to accurately convey the gender-inclusive sense of the original manuscripts. The KJV translates John 13:20 as, "Verily, verily, I say unto you, He that receiveth whomsoever I send receiveth me; and he that receiveth me receiveth him that sent me." The NRSV changes the "he" to "whoever" to show that the original text applied equally to men and women, but the "him" that applies to God is left as masculine: "Very truly, I tell you, whoever receives one whom I send receives me; and whoever receives me receives him who sent me."

It is also traditional in English to use masculine gender as a generic form to include both sexes. So, Romans 3:28 has traditionally been translated into English as "a man is justified by faith." However, the original Greek word, anthropos, means "human being" and applies equally to both sexes. So, the NRSV and TNIV have translated this verse as "a person is justified by faith" to accurately reflect the inclusive nature of the original Greek word.

Publishers of gender-inclusive Bibles are quick to point out that these are not "politically correct" or "feminist" Bibles. They have used gender-inclusive language only where it would have been understood that way in the original Hebrew and Greek languages.

Here is a list of some excellent modern translations, in alphabetical order:

The New American Bible, published in 1970, is the Catholic version of the Bible written in very modern English. The books of the Apocrypha are incorporated into the Old Testament of Catholic Bibles. Otherwise, this translation does not differ significantly from modern Protestant Bibles.

The New American Standard Bible, published in 1971, is a scholarly update of the 1901 American Standard Version. Sponsored by the Lockman Foundation, the translators used the best available Greek and Hebrew texts as a guide.

The New International Version of the Bible, a completely new translation of ancient Greek and Hebrew texts sponsored by the New York International Bible Society, was published in 1978. Its clear, direct modern English makes it easy to read and understand.

The New King James Version was published in 1982. The translators worked from the earliest and most trustworthy Hebrew and Greek texts available and also used the 1769 King James revision as a general guide to preserve much of the majestic style of the original King James Version.

The New Revised Standard Version Bible, published by The National Council of Churches in 1989, is an update of the highly regarded Revised Standard Version of 1952. The language is very modern, but the style is more traditional than the NIV.

The Revised English Bible is a British edition published by Oxford University Press in 1989. The translators have written in a style suitable for use in worship, while maintaining intelligibility for people of a wide range of ages and backgrounds.

In addition to the translations above, there are a number of paraphrased Bible versions which were translated "thought-by-thought" instead of word-by-word. The translators have written in a style that is thoroughly modern and these Bibles are suitable for all ages and very easy to understand. By nature, though, these paraphrased versions involve some interpretation that is subject to debate:

The Living Bible, published in 1971, is a popular paraphrased version written by Kenneth N. Taylor, who began this version to help his own children understand the New Testament Letters of Paul.

The New Living Translation, published in 1996, is a thought-by-thought translation by 90 Bible scholars from various theological backgrounds and denominations. It is similar to The Living Bible, but the language is more traditional.

Bible study about women's rights

Genesis
Most of the Bible's teachings about women are based upon the foundation laid in Genesis. It doesn't matter whether we interpret the creation story in Genesis literally or figuratively; God's intentions for men and women are spelled out clearly.

God created the woman as a "helper" for the man:

The LORD God said, "It is not good for the man to be alone. I will make a helper suitable for him." (NIV, Genesis 2:18)

However, being a "helper" does not imply that the woman was inferior or subservient to the man; the same Hebrew word, `ezer, translated as "helper," is used to describe God, Himself, in Psalms 33:20, 70:5, 115:9-11. In fact, God created both men and women in His own image and made them equal custodians of all His creation:

So God created man in his own image, in the image of God he created him; male and female he created them. God blessed them and said to them, "Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish of the sea and the birds of the air and over every living creature that moves on the ground." (NRSV, Genesis 2:27-28)

When God created man, he made him in the likeness of God. He created them male and female and blessed them. And when they were created, he called them "man." (NIV, Genesis 5:1-2)

But the man and woman, Adam and Eve, disobeyed God in the Garden of Eden. God gave each of them punishments before evicting them from the Garden:

To the woman he said, "I will greatly increase your pains in childbearing; with pain you will give birth to children. Your desire will be for your husband, and he will rule over you." To Adam he said, "Because you listened to your wife and ate from the tree about which I commanded you, 'You must not eat of it,' "Cursed is the ground because of you; through painful toil you will eat of it all the days of your life. It will produce thorns and thistles for you, and you will eat the plants of the field. By the sweat of your brow you will eat your food until you return to the ground, since from it you were taken; for dust you are and to dust you will return." (NIV, Genesis 3:16-19)

It is not clear in what sense the husband was to rule over his wife, and this been the subject of much debate. Regardless of how Eve's punishment was originally intended, this passage is key to understanding later Biblical teachings about women. The punishments on both Adam and Eve were clearly imposed by God Himself; God did not reduce women to inferior status, nor did He command men to rule harshly over their wives. However, in the course of history, it has sometimes been thought that God's punishment of Eve was justification for degradation and subjugation of women.


Old Testament era
Compared to other cultures of the time, Jewish women enjoyed great liberty and esteem, and many women distinguished themselves as prophetesses and leaders in Jewish society. Women such as Deborah, Esther, Hannah, Huldah, Jochebed, Miriam, Noadiah, Rachel, Rebekah, Rahab, Ruth and Sarah played important and decisive roles in Israel's history.

As evidence of the equality of men and women, the Ten Commandments require children to honor both their father and mother:

"Honor your father and your mother, that your days may be prolonged in the land which the LORD your God gives you. (NAS, Exodus 20:12)

New Testament

By the time of Jesus, women no longer had the freedoms and status they had enjoyed in the Old Testament era. Jewish society had become very much male-dominated. Women were considered to be inferior beings and were assigned almost the same status as slaves. They were not educated, not allowed to take any leadership roles, and confined to mostly domestic duties.


Mary and Elizabeth
But two women of this time became models of faithfulness and virtue. Mary, the mother of Jesus, put aside her fears, doubts and shame to take on the role of mother of the Messiah. She simply placed her whole trust in God (Luke 1:26-38). Elizabeth, mother of John the Baptist, also put her faith in God (Luke 1:39-45).


Jesus
Jesus' attitude toward women was radically different from what was customary at the time. Women normally stayed home and attended to domestic duties. But Jesus allowed women to travel with Him and His twelve disciples (Luke 8:1-3).

"Proper" Jews did not speak to Samaritans, and certainly not to Samaritan women. But Jesus had a long conversation with a Samaritan woman at Jacob's well that led to her conversion (John 4:4-30, 39-42).

Jewish women were generally not educated or allowed any active role in the affairs of religion. But Martha's sister, Mary, sat at Jesus' feet in the role of a disciple while Jesus taught her. Jesus suggested that Martha do the same (Luke 10:38-42).

Mary Magdalene, Mary the mother of James and Joses, Salome, Joanna, Susanna and other women were prominent among Jesus' devoted followers. Some remained with Jesus to comfort Him at His crucifixion when all His apostles had fled in terror (Matthew 27:55-56, Mark 15:40-41). Mary Magdalene and other women were privileged to be the first to discover that Jesus had risen from the dead (Matthew 28:1-10, Mark 16:1-7; Luke 24:1-11).

It is frequently pointed out that Jesus appointed only men as His twelve apostles, and this is taken as a sign of women's secondary status. But Jesus sent His apostles out to spread the gospel to the world, seeking food and shelter where they could find it, facing great danger and ultimately martyrdom. That would not have been considered an appropriate role for a woman in Biblical times just as it would not be considered appropriate today.


The early Christian Church
The early churches apparently followed Jesus' example. Women were treated as at least near-equals and allowed to hold positions of responsibility. Many women, including Jesus' mother, Mary, as well as Dorcas, Julia, Lydia, Persis, Priscilla, Phoebe, Tryphena and Tryphosa were important in the early Christian Church (Acts 1:12-14, 9:36, 16:14, 18:24-26, 21:7-9, Romans 16:1-16).


The Apostle Paul
Paul affirmed the equality of all Christians. There was no difference based on birth, status or gender. All had the same privileges and blessings as children of God.

You are all sons of God through faith in Christ Jesus, for all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus. If you belong to Christ, then you are Abraham's seed, and heirs according to the promise. (NIV, Galatians 3:26-29)

But Paul also affirmed the Biblical teachings dating back to Genesis that men were the leaders and authorities in the family. He also said women should continue to observe the custom of wearing a veil in public:

But I want you to understand that Christ is the head of every man, and the husband is the head of his wife, and God is the head of Christ. Any man who prays or prophesies with something on his head disgraces his head, but any woman who prays or prophesies with her head unveiled disgraces her head--it is one and the same thing as having her head shaved. For if a woman will not veil herself, then she should cut off her hair; but if it is disgraceful for a woman to have her hair cut off or to be shaved, she should wear a veil. For a man ought not to have his head veiled, since he is the image and reflection of God; but woman is the reflection of man. Indeed, man was not made from woman, but woman from man. Neither was man created for the sake of woman, but woman for the sake of man. For this reason a woman ought to have a symbol of authority on her head, because of the angels. (NRSV, 1 Corinthians 11:3-10)

Paul also wrote this paragraph which seems to contradict some of his other teachings:

As in all the churches of the saints, women should be silent in the churches. For they are not permitted to speak, but should be subordinate, as the law also says. If there is anything they desire to know, let them ask their husbands at home. For it is shameful for a woman to speak in church. (NRSV, 1 Corinthians 14:33-35)

We know from 1 Corinthians 11:5 that women were allowed to pray and prophesy. We also know that many women were prominent in the churches and that Paul approved and encouraged them. Chapter 14 of 1 Corinthians talks about the various abuses and disruptive activities of some church members, so this passage is probably directed at a specific problem that had occurred in the church at Corinth. We don't know exactly what that problem was, but perhaps some women had been disrupting church services by talking or asking inappropriate questions.

The following passage*, and the similar Colossians 3:18-19, also affirm the teaching from Genesis 3:16, at least as it was commonly understood at the time. But they also reject the harsh subjugation of women that was characteristic of society at that time. Husbands were to love their wives tenderly, not treat them as slaves:

Be subject to one another out of reverence for Christ. Wives, be subject to your husbands as you are to the Lord. For the husband is the head of the wife just as Christ is the head of the church, the body of which he is the Savior. Just as the church is subject to Christ, so also wives ought to be, in everything, to their husbands. Husbands, love your wives, just as Christ loved the church and gave himself up for her, in order to make her holy by cleansing her with the washing of water by the word, so as to present the church to himself in splendor, without a spot or wrinkle or anything of the kind--yes, so that she may be holy and without blemish. In the same way, husbands should love their wives as they do their own bodies. He who loves his wife loves himself. For no one ever hates his own body, but he nourishes and tenderly cares for it, just as Christ does for the church, because we are members of his body. (NRSV, Ephesians 5:21-30)


Background of New Testament teachings
Paul and other Christian leaders urged all Christians, not just women, to comply with the standards of the societies they lived in. There were several reasons:

1) Christians are new creations in Christ (2 Corinthians 5:17) and should focus their lives on spiritual things rather than worldly things. The evils and injustices of the world are of little importance when compared to things of the spirit:

Since, then, you have been raised with Christ, set your hearts on things above, where Christ is seated at the right hand of God. Set your minds on things above, not on earthly things. (NIV, Colossians 3:1-2)

But this does not in any way excuse those who live wicked lives. Those who live lives of holiness and purity will receive their reward in heaven, and the wicked and the oppressors will receive their punishment in hell (Luke 12:4-5, 1 Thessalonians 4:3-8, Colossians 3:22-25).

2) Humility is an important theme throughout the New Testament; suffering for our faith in this life will bring great rewards in the life to come. Virtue comes from obedience to God, not from rebelling against society's norms (1 Peter 2:13-17). Thus, slaves should accept freedom if offered, but, if not, they should be obedient to their masters in all things (1 Corinthians 7:20-24, Colossians 3:22-24, 1 Peter 2:18-21). Similarly, women should not rebel against their lot in life, but rather set a good example for non-believers by their purity and reverence (1 Peter 3:1-6, Titus 2:4-5).

3) The young Christian communities in the Mediterranean area were already looked upon as hotbeds of dangerous heretics by the pagan majorities. The apostle Paul and other church leaders were very concerned about avoiding any appearance of scandal that would make a bad impression on the people they wanted to convert to Christianity (Titus 2:3-8, 1 Corinthians 14:22-24), or worse, that could be used to justify persecution of Christians.


The example of slavery
Slavery was a fact of life in Biblical times. Several New Testament passages urged slaves to accept their lot in life and be obedient to their masters. It was not because of any virtue in slavery (1 Corinthians 7:21-22), but because there was no hope of reform at that time in history, and slaves would receive the reward for their patience in heaven. Those Bible passages were often used to justify slavery in the U.S. and other countries. But today, the vast majority of Christians view slavery as a horrible evil, incompatible with the teachings of Christ, and do not believe God decreed that people should be enslaved.

The subjugation of women can be seen similarly. In fact, many of the passages urging women to be submissive are grouped with those urging slaves to obey their masters (Ephesians 5:22, 6:5-6, Colossians 3:18, 3:22, Titus 2:3-5, 2:9, 1 Peter 2:18, 3:1). Supporters of women's rights argue that the secondary status of women was not decreed by God for all time; like slavery, it was primarily a concession to the realities of Biblical-era society.

Conclusion

God created both men and women in His own image and made them equal custodians of all His creation. But, because of their disobedience, God punished Adam and Eve and evicted them from the Garden of Eden. Eve's punishment was to suffer pain in childbirth and be ruled over by her husband.

Jesus broke with tradition and treated women in a much more egalitarian way than was normal in the society of that time. The early Christian churches followed Jesus' lead and gave women much higher status and more privileges than was common in the rest of the world. But Paul and other Christian leaders continued to affirm the principle of a husband's family leadership and authority over his wife.

Christians disagree over whether this principle should apply in the modern world. Is the man's authority over his wife and family a great spiritual principle decreed by God for all time, or is it just a reflection of the realities of Biblical-era culture? Today, many Christians believe women should enjoy all the same rights and privileges as men. Other Christians, however, continue to advocate a secondary role for women based on Genesis 3:16 and other Bible passages

Bible study about alcohol

Both beer and wine were known in Biblical times. Wine was made from pomegranates, dates, honey and apples as well as from grapes. There was no technology available to preserve raw fruit juice at harvest time, so it was always fermented. After fermentation, wine was placed in wineskins for preservation. The Bible makes it clear that these fermented beverages were intoxicating (Genesis 9:21; Isaiah 29:9; Jeremiah 25:27). However, they may not have been as potent as modern beers and wines.

Wine had many uses in the Bible:

* Wine was a common beverage and part of the daily fare in Palestine (Judges 19:19, 2 Chronicles 11:11), including by Jesus (Matthew 11:19, Luke 5:38-39, Luke 7:34)
* Wine was a gift from God to gladden men's hearts (Genesis 27:28, Psalms 104:14-15).
* Wine was used at weddings and celebrations (John 2:1-3).
* Wine was used in worship (Exodus 29:40, Leviticus 23:13, Numbers 15:5).
* Wine was used in trade and for payment of debts (2 Chronicles 2:10, Ezekiel 27:18, Amos 2:8)
* Wine was used as a medicine (2 Samuel 16:2, Proverbs 31:6, Mark 15:23, Luke 10:34, 1 Timothy 5:23)

There is nothing in either the Old or New Testament that opposes the moderate use of alcoholic beverages; they were a staple of everyday life.

On the other hand, there is no commandment in the Bible that we must drink, and many individuals and groups abstained from alcohol (Numbers 6:2-4, Daniel 1:8, Jeremiah 35:1-7, Luke 1:13-15). The apostle Paul warned against using the freedom to drink, or any similar freedom, in a way that would be offensive to others or cause them to stumble into sin (Romans 14:19-22).

Although moderate use of alcohol is approved in the Bible, drunkenness is strongly opposed in both the Old and New Testaments:

Wine is a mocker, strong drink a brawler, And whoever is intoxicated by it is not wise. (NASU, Proverbs 20:1)

Woe to those who rise early in the morning that they may pursue strong drink, Who stay up late in the evening that wine may inflame them! Their banquets are accompanied by lyre and harp, by tambourine and flute, and by wine; But they do not pay attention to the deeds of the LORD, Nor do they consider the work of His hands. (NASU, Isaiah 5:11-12)

"Be careful, or your hearts will be weighed down with dissipation, drunkenness and the anxieties of life, and that day will close on you unexpectedly like a trap. (NIV, Luke 21:34)

Let us behave properly as in the day, not in carousing and drunkenness, not in sexual promiscuity and sensuality, not in strife and jealousy. (NASU, Romans 13:13)

Don't be drunk with wine, because that will ruin your life. Instead, let the Holy Spirit fill and control you. (NLT, Ephesians 5:18)

Now the works of the flesh are obvious: fornication, impurity, licentiousness, idolatry, sorcery, enmities, strife, jealousy, anger, quarrels, dissensions, factions, envy, drunkenness, carousing, and things like these. I am warning you, as I warned you before: those who do such things will not inherit the kingdom of God. (NRSV, Galatians 5:19-21)

Many Christian churches approve of moderate and responsible use of alcoholic beverages. However, alcohol is a drug with great potential for abuse and addiction, and some denominations (e.g., Southern Baptist and United Methodist) oppose all use of alcohol.

Bible study Birth of John

A man named Zechariah was a priest of the Jewish temple. He and his wife, Elizabeth, were very holy people. They had prayed for children but had never been able to have a child, and by now they were too old.

One day, the angel Gabriel appeared to Zechariah. Zechariah was terrified, but the angel said to him,

"Don't be afraid, Zechariah! For I have come to tell you that God has heard your prayer, and your wife, Elizabeth, will bear you a son! And you are to name him John. You will both have great joy and gladness at his birth, and many will rejoice with you. For he will be one of the Lord's great men. He must never touch wine or hard liquor - and he will be filled with the Holy Spirit, even from before his birth! And he will persuade many a Jew to turn to the Lord his God. He will be a man of rugged spirit and power like Elijah, the prophet of old; and he will precede the coming of the Messiah, preparing the people for his arrival." (TLB, Luke 1:13-17)

Zechariah should have had faith in the angel and given thanks to God for the good news he received, but Zechariah was not convinced. He told the angel that he and Elizabeth were too old to ever have a child. For his irreverent lack of faith, the angel told Zechariah he would be unable to speak until the time John was born!

Everything the angel said came true. Zechariah was unable to speak, and Elizabeth did become pregnant. It was not until after John was born that Zechariah was able to speak again.

A Fiery Preacher

John the Baptist lived in the wilderness. He wore clothing of camel's hair and ate grasshoppers and wild honey.
When John grew up, God called him to be a preacher and reformer. But John was no well-dressed "feel good" preacher. He lived in the wilderness and ate grasshoppers and wild honey. He wore primitive clothing of camel's hair with a leather belt. John bluntly told people they would suffer the wrath of God if they did not change their ways. Yet, when John preached, people felt that God was working among them, and huge crowds of people went into the wilderness to listen to him.

John announced that the kingdom of God was coming near. He warned the people that being God's chosen people was not enough to save them from God's wrath. They must repent - change their sinful ways. He warned the well-to-do that they must share their food and clothing with the less fortunate. He exposed the greed of tax collectors and warned them not to cheat people. He warned soldiers to be satisfied with their wages and not take advantage of people. John criticized King Herod for unlawfully marrying his brother's wife. This confrontation eventually led to John being beheaded on the king's order.

John baptized people with water. It was a symbol of washing away the old sins and making a new beginning toward living a holy life.

Many people thought John was the the Savior, the Messiah, that they had been waiting so many years for. But John told them,

I baptize you with water for repentance, but one who is more powerful than I is coming after me; I am not worthy to carry his sandals. He will baptize you with the Holy Spirit and fire. His winnowing fork is in his hand, and he will clear his threshing floor and will gather his wheat into the granary; but the chaff he will burn with unquenchable fire. (NRSV, Matthew 3:11-12)

John Baptizes Jesus

John baptized Jesus in the River Jordan, and the Spirit of God descended upon Him like a dove.
That one more powerful than John was Jesus. John, with his baptism and announcement of the coming kingdom of God, had prepared the way for Jesus. There was a spirit of revival and a new religious fervor among the people. It was time for Jesus to begin His ministry.

Jesus was about 30 years old by this time. So far, He had lived His life quietly as a carpenter. But one day Jesus came to the wilderness, where John was preaching, and asked to be baptized. John knew Jesus was the Messiah and told Him, "No, I am the one who needs to be baptized by You. Why are You coming to me?" But Jesus said it was the proper thing to do, so John baptized Jesus in the River Jordan.

After Jesus was baptized, as He was coming out of the water, the Spirit of God came down on Jesus like a dove from heaven. A voice from heaven was heard to say, "This is my beloved Son, and I am very pleased with Him."

Question

How were Jesus and John the Baptist related? Jesus' mother, Mary, and John's mother, Elizabeth, were relatives (Luke 1:36). The King James Version of the Bible says they were cousins, but the word "cousin" used to mean any relative in the 17th century when the KJV was written. They may have been cousins, or because of the age difference, Elizabeth might have been Mary's aunt.

Lessons

There was an Old Testament prophecy that the great prophet Elijah would return to prepare the way for the Messiah (Malachi 4:5-6). John the Baptist was seen as fulfilling that prophecy (Matthew 11:14; Mark 9:12-13, Luke 1:17). He dressed like Elijah (2 Kings 1:8, Mark 1:6) and was also a great preacher and moral reformer in the mold of Elijah.

Bible study about love !

Old Testament

The English word "love" has many different meanings. It can have affectionate, benevolent, strong liking, romantic, or sexual implications. The Hebrew word aheb, most commonly used in the Old Testament, had a similar range of meanings.

God chose the Israelites as His special people because He loved them (Deuteronomy 4:37, 10:15, Isaiah 43:1-4). The people were commanded to love God in return:

Hear, O Israel: The LORD our God, the LORD is one. Love the LORD your God with all your heart and with all your soul and with all your strength. (NIV, Deuteronomy 6:4-5)

That love was to be shown by serving God and obeying His commands (Deuteronomy 10:12-13, Joshua 22:5).

The Israelites were also commanded to have sincere good will for each other:

Do not seek revenge or bear a grudge against one of your people, but love your neighbor as yourself. I am the LORD. (NIV, Leviticus 19:18)

Related Verses: Genesis 24:67, 29:18-20, Deuteronomy 7:9, 1 Samuel 18:20, 2 Samuel 13:1, Psalms 31:23, Daniel 9:4

New Testament

Two different Greek words are translated as "love" in the New Testament, and they have more specific meanings than our English word "love."

Agapao (verb) and agape (noun). This is the "Christian love" of the Bible. It means affection, benevolence, good-will, high esteem and concern for the welfare of the one loved. It is deliberate, purposeful love rather than emotional or impulsive love. Almost all of the New Testament references to love are agapao or agape in the original Greek. The King James Version of the Bible sometimes translates aga

Bible Study about interpersonal relations

"Interpersonal relations" would not commonly be thought of as a Bible topic, but advice about dealing with other people makes up a large part of the teachings of Jesus and His apostles as well as the wisdom books of the Old Testament. Whether dealing with parents, children, spouses, family, friends, co-workers, or even enemies, the Bible's advice is spiritually sound and effective for promoting peace and harmony.

The Greatest Commandment
All of the New Testament teachings on interpersonal relations follow from Jesus' commandment, "You shall love your neighbor as yourself." When Jesus was asked which of the commandments was most important, He replied,

The first is, "Hear, O Israel: the Lord our God, the Lord is one; you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength." The second is this, "You shall love your neighbor as yourself." There is no other commandment greater than these. (NRSV, Mark 12:26-31)

The English word "love" has many different meanings, but this "Christian love" of the Bible comes from the Greek word agape which means good-will and benevolent concern for the one loved. It is deliberate, purposeful love rather than emotional or impulsive love. The King James Version of the Bible often uses the word "charity" for this kind of love.

"Love your neighbor" was not a new commandment (Leviticus 19:18), but the people of Jesus' time had developed a rather narrow view of who should be considered a "neighbor." In His Parable of the Good Samaritan, Jesus corrected that view and teaches us that a "neighbor" is anyone we come in contact with.

Related verses: Matthew 22:34-40, Luke 10:25-28, John 13:34-35, John 15:12, Acts 20:35, Romans 13:9-10, 15:1-2, 1 Corinthians 13:1-7, 16:14, Galatians 5:14.


Humility

But the greatest among you shall be your servant. And whoever exalts himself shall be humbled; and whoever humbles himself shall be exalted. (NAS, Matthew 23:11-12)

An attitude of humility is the key to dealing with other people in a Biblical way. Humility or humbleness is a quality of being courteously respectful of others. It is the opposite of aggressiveness, arrogance, and boastfulness. Humility is the quality that lets us go more than halfway to meet the needs of others. Why do qualities such as courtesy, patience and deference have such a prominent place in the Bible? It is because a demeanor of humility is exactly what is needed to live in peace and harmony with all persons. Acting with humility does not in any way deny our own self worth. Rather, it affirms the inherent worth of all persons.

Related verses: Psalms 147:5-6, Proverbs 11:2-3, 12:16, 19:11, 22:4, 27:1-2, Matthew 5:5-9, 18:2-4, 20:25-28, Luke 14:8-11, 22:25-27, Romans 12:3, Galatians 5:26, Philippians 2:3-8, James 3:13-18, 1 Peter 5:5-6.



The Golden Rule

Do to others as you would have them do to you. (NIV, Luke 6:31)

The Golden Rule, spoken by Jesus, is possibly the best-known quote from the Bible and is the standard Jesus set for dealing with other people. If we wish to be loved, we must give love. If we wish to be respected, we must respect all persons, even those we dislike. If we wish to be forgiven, we must also forgive. If we wish others to speak kindly of us, we must speak kindly of them and avoid gossip. If we want happy marriages, we must be faithful, forgiving and kind to our spouses. If we wish to be fulfilled in our lives, we must share generously with others.

Related verse: Matthew 7:12.



Self-righteousness
No one is perfect; we are all sinners in one way or another (Romans 3:21-24, 1 John 1:8). If we treat people we consider to be "sinners" with scorn, or think we are better than they are, we are guilty of the sin of self-righteousness:

Then Jesus told this story to some who had great self-confidence and scorned everyone else: "Two men went to the Temple to pray. One was a Pharisee, and the other was a dishonest tax collector. The proud Pharisee stood by himself and prayed this prayer: 'I thank you, God, that I am not a sinner like everyone else, especially like that tax collector over there! For I never cheat, I don't sin, I don't commit adultery, I fast twice a week, and I give you a tenth of my income.' But the tax collector stood at a distance and dared not even lift his eyes to heaven as he prayed. Instead, he beat his chest in sorrow, saying, 'O God, be merciful to me, for I am a sinner.' I tell you, this sinner, not the Pharisee, returned home justified before God. For the proud will be humbled, but the humble will be honored." (NLT, Luke 18:9-14)

Related verses: Proverbs 26:12, Isaiah 5:21, Matthew 9:10-13, 18:10, Luke 7:36-50, John 8:1-11, Romans 14:1, Galatians 6:1-3.



Judging Others
Self-righteousness is one of the hardest sins to avoid because it is so much easier to see other people's faults than to see our own faults. But, judgment of a person's character must be left to God (Romans 2:1-4, James 4:11-12). Rather than look for faults in others, we should look for the good in others and try to correct the faults within ourselves. Rather than criticizing other people, we should concentrate on living holy lives, ourselves. Jesus' comical parable of a person with a log in his eye trying to see to remove a speck from another's eye reminds us that we probably have bigger faults within ourselves (including self-righteousness) than the faults we like to criticize in others:

Do not judge, so that you may not be judged. For with the judgment you make you will be judged, and the measure you give will be the measure you get. Why do you see the speck in your neighbor's eye, but do not notice the log in your own eye? Or how can you say to your neighbor, 'Let me take the speck out of your eye,' while the log is in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your neighbor's eye. (NRSV, Matthew 7:1-5)

This does not mean, however, that all sin should be ignored. Christians should help each other recognize and overcome sinful actions and attitudes, but it must be done only in a sincere spirit of compassion and never with the intention to punish or embarrass (Matthew 18:15, Luke 17:3-4, 1 Thessalonians 5:14, 1 Timothy 5:1-2). Governments have the right to act for the common good and take action against offenders who threaten law and order (Luke 20:20-25, Romans 13:1-7, Titus 3:1, 1 Peter 2:13-14). Churches also have the right to excommunicate members who are disruptive to their mission (Matthew 18:15-17, 1 Corinthians 5:9-12, 2 Thessalonians 3:14-15).

Related verses: Luke 6:37-38, 6:41-42, Romans 2:1-4, 14:10-12, 1 Corinthians 4:3-5, James 2:12-13.



Anger and revenge

"Under the laws of Moses the rule was, 'If you murder, you must die.' But I have added to that rule and tell you that if you are only angry, even in your own home, you are in danger of judgment! If you call your friend an idiot, you are in danger of being brought before the court. And if you curse him, you are in danger of the fires of hell. (TLB, Matthew 5:21-22)

No one makes us angry. Anger is our own emotional response to some action or event. More often than not, our angry feelings are based on a misinterpretation of what someone said or did. Angry words and actions escalate hostilities and block communication rather than solve a problems. Whether between parent and child, spouses, siblings, friends, or nations, expressions of anger divide us and drive us toward open hostility.

It is all too easy to react to life's annoyances and disappointments with anger. It is far more challenging, but much better, to react with understanding and empathy. In this way, we can quickly settle disputes and avoid turning minor incidents into major battles:

You must understand this, my beloved: let everyone be quick to listen, slow to speak, slow to anger; for your anger does not produce God's righteousness. (NRSV, James 1:19-20)

Holding a grudge can consume us with hatred, blocking out all enjoyment of life. A grudge clouds our judgment and may lead us to an act of revenge that can never be undone. The Old Testament law specified equal revenge for equal wrong: "an eye for an eye, a tooth for a tooth" (Exodus 21:23-25, Leviticus 24:19-20), but that rule was too harsh for the new age of the kingdom of God. Jesus said the right thing to do is to take no revenge at all:

You have heard that it was said, "An eye for an eye and a tooth for a tooth." But I say to you, Do not resist an evildoer. But if anyone strikes you on the right cheek, turn the other also; and if anyone wants to sue you and take your coat, give your cloak as well; and if anyone forces you to go one mile, go also the second mile. (NRSV, Matthew 5:38-42)

Related verses: Leviticus 19:18, Psalms 37:7-13, Proverbs 14:29, 17:13-14, 17:27, 20:3, 20:22, 29:11, 29:22, Matthew 5:43-48, Romans 12:14-21, Ephesians 4:31-32, Colossians 3:8, 1 Peter 3:8-11.



Forgiveness

If you forgive those who sin against you, your heavenly Father will forgive you. But if you refuse to forgive others, your Father will not forgive your sins. (NLT, Matthew 6:14-15)

We should always be willing to forgive others and not hold any ill will against them. Holding a grudge and seeking revenge have no place in the lives of those who truly love their neighbors. Jesus calls us to remember that we are all God's children. Just as He loves all His people and is willing to forgive their sins, we should be willing to forgive also.

Related verses: Matthew 6:12, 18:21-22, Mark 11:25, Luke 11:4, 17:3-4, Romans 12:14, Ephesians 4:32, Colossians 3:12-14.



Talk and Gossip

A good person produces good words from a good heart, and an evil person produces evil words from an evil heart. And I tell you this, that you must give an account on judgment day of every idle word you speak. The words you say now reflect your fate then; either you will be justified by them or you will be condemned. (NLT, Matthew 12:35-37)

The words we say or write have tremendous power for good or evil. Words can promote love and understanding or inflame prejudice and hatred. It is words that make or break marriages and other relationships. Words can make peace or make war. Our words should always show a spirit of Christian love.

Bible study about eternal life and the resurrection of the body

Everyone wonders what eternal life will be like, but the Bible does not give a lot of details. At death we will enter an intermediate state until the second coming of Jesus. Then, all who have ever lived will be resurrected for a final judgment.

Intermediate State

The intermediate state is the time between a person's death and the second coming of Christ. The Bible does not make many direct statements about the intermediate state, so several different beliefs have arisen:

1) Continued life of the soul
A majority view among Protestants is that a person's soul (or spirit) survives physical death and remains conscious during the intermediate state. At the time of death, a person's soul is freed from his or her body (Matthew 10:28, Acts 2:27, Revelation 20:4). In this intermediate state, those who are saved will dwell in peace with God (1 Thessalonians 4:13-15, John 11:25-26, 14:23, Luke 16:22-24, Luke 23:43, Philippians 1:23-24), but the souls of the wicked will be in torment (Luke 16:23).

Jesus told His disciples not to fear for their lives; eternal life is infinitely more valuable than one's earthly life:

Don't be afraid of those who want to kill you. They can only kill your body; they cannot touch your soul. Fear only God, who can destroy both soul and body in hell. (NLT, Matthew 10:28-29)

In his Letter to the Philippians, the apostle Paul looked forward to the time he could leave this earthly life behind and be with Christ:

For to me, to live is Christ and to die is gain. If I am to go on living in the body, this will mean fruitful labor for me. Yet what shall I choose? I do not know! I am torn between the two: I desire to depart and be with Christ, which is better by far; but it is more necessary for you that I remain in the body. (NIV, Philippians 1:21-24)

2) Purgatory
The Roman Catholic Church's teaching is similar to the majority Protestant view above, except those who are saved are said to undergo a process of purification after death to achieve the holiness necessary to enter the joy of heaven. This purification process, called Purgatory, is inferred from the testing by fire of 1 Corinthians 3:15 and 1 Peter 1:7, and the atonement for the dead mentioned in 2 Maccabees 12:45.

3) Soul sleeping
The Bible sometimes speaks of the dead as having fallen asleep:

After he had said this, he went on to tell them, "Our friend Lazarus has fallen asleep; but I am going there to wake him up." His disciples replied, "Lord, if he sleeps, he will get better." Jesus had been speaking of his death, but his disciples thought he meant natural sleep. (NIV, John 11:11-13)

For when David had served God's purpose in his own generation, he fell asleep; he was buried with his fathers and his body decayed. (NIV, Acts 13:36)

But we do not want you to be uninformed, brethren, about those who are asleep, so that you will not grieve as do the rest who have no hope. (NASU, 1 Thessalonians 4:13)

From this, some people reason, the souls of the dead are asleep and unconscious during the intermediate state and will remain that way until Christ comes again. The majority view, however, is that these references to sleep are just a figure of speech for death, perhaps used to indicate that death will not be the final end for those who are saved.

4) Nonexistence
Jehovah's Witnesses teach that people do not have a soul that survives death. At death, a person totally ceases to exist until he or she is brought back to life at the resurrection of the dead. Several Old Testament passages are cited in favor of this belief (Genesis 3:19, Ecclesiastes 9:5, 9:10, Psalms 146:3-4). Most Christians, however, believe the revelations of Jesus and the apostles give a more accurate view than these Old Testament passages.

Resurrection of the Dead

When Christ comes again, there will be a resurrection of all the dead. Both those who are saved and the wicked will be resurrected at some point in time. Those who are saved will receive new glorified bodies and take their place with God, but the wicked will be cast into hell (Matthew 5:29-30, 10:28, 18:8-9, 25:31-46, Mark 9:43-47, John 5:28-29, Acts 24:15, Revelation 20:12-15). Jesus said,

Do not be amazed at this, for a time is coming when all who are in their graves will hear his [Christ's] voice and come out - those who have done good will rise to live, and those who have done evil will rise to be condemned. (NIV, John 5:28-29)

Our new glorified bodies will be different from our old earthly bodies, but will in some ways be similar (1 Corinthians 15:50-55, 2 Corinthians 5:1-5, Philippians 3:21-22). In eternal life with God, there will be no marriage, but we will live like the angels in heaven (Matthew 22:30), and there will be no more death (Luke 20:35-36).

Conclusion

When Jesus comes again, all who have lived will be resurrected from the dead for a final judgment that determines their eternal fate. There is less certainty about what will happen in the intermediate state between the time of death and Jesus' second coming.

The apostle Paul makes the analogy that our earthly bodies are like seeds that die and fall to the ground, then sprout into new, glorious forms of life (1 Corinthians 15:35-44). It is only an analogy, however. The reason we know so few details of eternal life is probably that, as with other spiritual matters, the glory and reality of it is simply beyond our ability to comprehend. As Paul said,

Now we see things imperfectly as in a poor mirror, but then we will see everything with perfect clarity. All that I know now is partial and incomplete, but then I will know everything completely, just as God knows me now. (NLT, 1 Corinthians 13:12)

Bible Study About Birth Control

Two passages in the Bible are sometimes interpreted as being opposed to birth control. First, after the creation, God said to man, "Be fruitful and multiply":

And God blessed them; and God said to them, "Be fruitful and multiply, and fill the earth, and subdue it; and rule over the fish of the sea and over the birds of the sky, and over every living thing that moves on the earth." (NAS, Genesis 1:28)

Second, Onan was condemned when he used a form of birth control known as coitus interruptus:

Then Judah said to Onan, "Lie with your brother's wife and fulfill your duty to her as a brother-in-law to produce offspring for your brother." But Onan knew that the offspring would not be his; so whenever he lay with his brother's wife, he spilled his semen on the ground to keep from producing offspring for his brother. What he did was wicked in the LORD's sight; so he put him to death also. (NIV, Genesis 38:8-10)

However, Onan was probably condemned for his refusal to provide offspring for his dead brother, not for using birth control.

The Bible gives clear, direct guidance on many topics of morality, but not on birth control. Any inferences from the Bible are, of necessity, based on deductive reasoning and are subject to error.

Many Christian churches traditionally opposed birth control. The opposition was based partly on interpretation of the Bible, partly on disdain for any sexual pleasure, and partly on myths about human reproduction:

At one time it was believed the male sperm was the only factor in human reproduction and the sperm was regarded as humans in miniature. Hence spilling it out was tantamount to abortion as well as a waste of a precious element. From Thomas Bokenkotter, Essential Catholicism, Doubleday, 1985, p. 334.

It is now known that sperm cells are not miniature humans; a man's sperm must unite with a woman's egg before a baby can be formed. Furthermore, sperm cells not ejected from the body simply die after a few weeks anyway, and are continuously replaced.

In the twentieth century, scientific knowledge of reproduction, sensitivity to women's rights, and concern about overpopulation produced great changes in attitude. Most Christian churches now say reproductive decisions are private matters between husband and wife and their consciences; artificial birth control methods are no longer discouraged.

The Roman Catholic Church is a notable exception. The official church teaching still opposes all forms of birth control except abstinence and the rhythm method, saying, "Each and every marriage act must remain open to the transmission of life." However, this is not presented as an infallible teaching of the Church, and Catholic couples may follow their own consciences after giving careful consideration to the Church's teaching.

Although attitudes about birth control have changed, most Christian churches continue to condemn abortion as a means of birth control.

How to Study the Bible

As Christians we believe God speaks to us through the holy Scripture of the Bible. It is our duty, then, to do our best to understand what the Bible says to us. Since the Bible was written a long time ago, many of the cultural references and literary styles used are unfamiliar to us today. To truly understand the Bible, we need to understand the background of life and literature 2000 to 3000 years ago as the Bible was being written.

Bible Interpretation

There are four keywords to understanding any Bible passage - observation, interpretation, evaluation, and application.

* Observation: What are the facts? What do the words mean? What comes before and after to put the passage in context? Who is speaking? And to whom?
* Interpretation: What did the passage mean to the original audience two or three thousand years ago? Are we making the mistake of interpreting the passage through our own experiences rather than those of the original audience? Is the passage using literary techniques like allegory, hyperbole, metaphor or parable to make its point?
* Evaluation: What does the passage mean to us today? Can it be applied directly today, or do we need to apply the underlying principle to conditions very different than when it was originally written?
* Application: How should I apply what I learn from this passage to live a more godly life? Do I need to change my attitudes or actions as a result?

(Adapted from Nelson's Illustrated Bible Dictionary (c)1986, Thomas Nelson Publishers)

As an example, we can try using this method to understand Exodus 20:3-5.

* Observation: Looking back to Exodus 19, we see that the Hebrew people had escaped from slavery in Egypt three months before and were traveling to the Promised Land. This is the first of the Ten Commandments that God gave to Moses on Mount Sinai. The passage forbids making or worshipping idols or worshipping any other gods. Idols are images or symbols of false gods that are worshipped. Most of the Hebrews' neighbors were pagans at that time in history, and idol worship and worship of multiple gods was very common.
* Interpretation: When the ancient Hebrews got discouraged, they often lapsed into worshipping the idols and multiple gods of the pagan peoples they came in contact with instead of worshipping God. This Commandment said that, even in hard times, they must put their trust in God alone.
* Evaluation: Paganism has virtually disappeared from Western culture today. So, does this Commandment mean anything to us? What are we tempted to substitute for God in our lives? Do we put our trust in wealth more than in God? Do we seek power over others instead of seeking God? Do we look for fulfillment in pleasure instead of in God? Many people believe these things are the idols and false gods of today's world.
* Application: We may need to honestly and prayerfully examine our priorities to see if God is really more important to us than anything else in our lives.

The Observation and Interpretation steps are fairly objective, and Bible commentaries and other study materials are very helpful. The Evaluation and Application steps are very individual. It is in honestly and prayerfully considering these steps that we can deepen our understanding and faith.

Literary Forms of the Bible

It is helpful to understand the styles of writing used in the Bible, especially since some of those styles are no longer commonly used.

A parable is a simple story that helps us understand a spiritual or moral concept. Jesus was the master of the parable, and a large part of His teachings come to us in the form of the parables he told to his disciples and other people. The plain facts of a parable story are usually meaningless in themselves. It is by analogy or similarity with the story that we gain an understanding of the spiritual or moral lesson of the parable. In the Parable of the Sower (Luke 8:4-8) Jesus tells a story about a man who sowed seed on a farm. Some of the seed fell on rocks or pathways or among thorns where it could not grow. Other seed fell on good ground where it produced a bountiful crop. However, the point of this story has nothing to do with farming techniques. As Jesus explained in Luke 8:11-15, the seed represents the Word of God, which is offered to all people. Like the seed that fell in bad places, the Word of God does not produce good results in people who reject it for one reason or another. But, like the seed that fell on good ground, the Word of God grows strong within people who are receptive and it bears good (spiritual) fruit.

A simile uses "like" or "as" to give us a mental picture of something by comparing it to something else. "As the deer pants for water, so I long for you, O God." (Psalms 42:1) and "Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs which indeed appear beautiful outwardly, but inside are full of dead men's bones and all uncleanness." (Matthew 23:27) are examples of similes.

A metaphor is just a simile with the "like" or "as" left out. "I am the good shepherd" (John 10:11) does not mean Jesus herds sheep. It is a metaphor meaning Jesus is our master and protector in the same way as a shepherd is master and protector of his sheep. "You are the light of the world" (Matthew 5:14) does not mean we glow in the dark. It is a metaphor meaning our good example can show others the way to Christ like a lamp shows us the way in the dark.

Hyperbole is deliberate exaggeration to make a point and is very common in the Bible. Examples include "Rivers of water run down from my eyes, Because men do not keep Your law." (Psalms 119:136) and "And there are also many other things that Jesus did, which if they were written one by one, I suppose that even the world itself could not contain the books that would be written." (John 21:25).

An Anthropomorphism attributes human characteristics or experiences to God. Examples include "The eyes of the Lord move to and fro throughout the earth that He may strongly support those whose heart is completely His". (2 Chronicles 16:9), and "For the eyes of the LORD are on the righteous, And His ears are open to their prayers; But the face of the LORD is against those who do evil. (1 Peter 3:12). These verses do not mean that God, who is Spirit, has eyes, ears and a face like us. Instead, they tell us that God is always seeking righteousness among us and opposing evil.

Irony is saying one thing but meaning the opposite. Paul's tongue-in-cheek praise of the vain false teachers in 1 Corinthians 4:8 is an example of irony in the Bible.

Apocalypse comes from a Greek word meaning "uncovering" or "revealing." Apocalyptic literature uses elaborate visions, powerful symbols and numbers to reveal heavenly secrets. The New Testament book of Revelation and parts of the Old Testament books of Daniel, Isaiah, Ezekiel and Zechariah are written in apocalyptic form.

Most of the apocalyptic works were written during times of severe persecution. The symbols were clearly understood by the initiated but not by the persecutors. In Revelation, "Babylon" is used as a code word for Rome and the Roman Empire (Revelation 14:8, 16:19, 17:5, 18:2, 10, 21). Hebrew letters were also used for numbers, and the beast whose number is 666 (Revelation 13:18) is often assumed to be a reference to the Roman emperor Nero because of the similarity of "Nero Caesar" and "666" when written in Hebrew.

Context

The Bible is not a collection of "one-liners." All verses must be interpreted in the context of the verses that come before and after them, the whole passage, the chapter, the book and even the whole Bible. It is the nature of language that it takes many sentences or even paragraphs to convey a complex concept. A single Bible verse or passage often tells us only one aspect of a topic. We must look at all the Bible passages on a particular topic to get the true picture. If we look at just one or a few verses, we can get an incomplete view or even a totally wrong view of the Bible's teachings.

Paul writes to the Thessalonians:

For you know very well that the day of the Lord will come like a thief in the night. (NIV, 1 Thessalonians 5:2)

Taken by itself, it would be difficult to even guess what this verse means; it could be interpreted many different ways. But in the context of 1 Thessalonians 5:1-6 as well as Matthew 24:42-44, Mark 13:33-37 and Luke 12:40, it clearly means the second coming of Jesus will be sudden and unexpected.

John 3:16 is one of the best known and most loved verses in the Bible and is an excellent one-sentence summary of the Christian faith:

For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. (NIV, John 3:16)

Some people think this means that all we have to do is believe in Jesus as God's Son to assure our salvation. But in the context of John 3:16-21 as well as many other New Testament passages (e.g., Matthew 7:21-23, 25:31-46, Luke 10:25-37, John 14:21-23, Romans 2:6-10, Hebrews 10:26-31, James 2:20-24), it is clear that the word "believes" in John 3:16 also implies repentance and obedience to God's commandments.

Progressive Revelation

Around 1250 B.C., the Jews escaped from slavery in Egypt and spent 40 years wandering in the desert before coming to their new homeland. God gave the original Old Testament Law to Moses at that time. As the Jews developed a stable civilization, God sent numerous prophets to correct their errors and to refine their understanding of Him and His intentions for His chosen people. Finally, God sent His Son, Jesus, to accomplish His plan of salvation.

Jesus and His disciples radically reinterpreted the Old Testament Law; they brought a new era of the rule of love and spiritual truth instead of rule by law (Luke 10:25-28, John 1:16-17, 13:34-35, Romans 8:1-4, 1 Corinthians 9:20-21, Ephesians 2:14-18).

If we are looking for guidance on a topic, we must consider which Bible teaching reflects the most recent revelation from God. The Bible's teachings about retaliation and revenge are a good example of progressive revelation. First, at the time of Abraham, unlimited revenge for a wrong done was considered normal and proper (Genesis 34:1-2, 25-29). Later, the Law of Moses limited revenge to an equal injury for any injury done:

If anyone injures his neighbor, whatever he has done must be done to him: fracture for fracture, eye for eye, tooth for tooth. As he has injured the other, so he is to be injured. (NIV, Leviticus 24:18-20)

Finally, when Jesus came, He said we should not take any revenge at all:

You have heard that it was said, 'Eye for eye, and tooth for tooth.' But I tell you, Do not resist an evil person. If someone strikes you on the right cheek, turn to him the other also. And if someone wants to sue you and take your tunic, let him have your cloak as well. If someone forces you to go one mile, go with him two miles. Give to the one who asks you, and do not turn away from the one who wants to borrow from you. (NIV, Matthew 5:38-42)

Exegesis vs. Eisegesis

Exegesis means drawing out the true meaning of a Bible passage, and it should be the goal of all Bible study. It means understanding the meaning of all the words in a passage. It means putting the passage in the proper historical and textual context to determine what it meant to its original audience. Finally, it involves thought and prayer to determine how it applies to today's world and to our own lives.

Eisegesis means reading one's own ideas into interpretation of the Bible. We all have our own beliefs, world view and biases, and letting them influence our interpretation of the Bible is an ever-present danger! Sometimes we think we understand a passage and unintentionally read our own meaning into it without going through the steps required for proper exegesis. Emotionally charged topics like abortion, sex, salvation and church doctrine pose a great temptation to prove a point by quoting a verse out of context or quoting selected verses while ignoring other relevant passages. But we must let God speak to us through the Bible and not try to make it say what we would like to hear.

In some ways the Bible is like a jigsaw puzzle. We cannot discover its true meaning until we are able to put the pieces together the right way. Prayer, study, group discussions, knowledge of Bible history and an understanding of the life and literary styles of Biblical times are things that help us put that puzzle together.

Where to Start?

Logically, we should read the Old Testament first since it serves as the background for the New Testament, but the life and teachings of Jesus and His apostles are most important for Christians to understand. So, for understanding the most important lessons of the Bible, we recommend reading in this order:

1. Luke is possibly the most complete story of Jesus' life and teachings. Matthew and Mark are similar.
2. Matthew Chapters 5, 6 and 7 contain Jesus' famous Sermon on the Mount - the heart of Jesus' ethical and moral teachings and the basis of Christian living.
3. John is a very different Gospel from Matthew, Mark and Luke. Its theological perspective gives us a view into the spiritual meanings of Jesus' life and ministry.
4. Genesis contains the earliest recorded history of the Jewish people and tells their beliefs about God and their relationship with Him. Christianity had its beginnings with the Jews, so our understanding of Christianity cannot be complete without an understanding of the roots of Judaism.
5. Exodus tells of the Jews' escape from captivity under the leadership of Moses. It contains the essence of the Jewish laws, including the Ten Commandments. Like Genesis, it serves as important background for Christianity.
6. Romans is the best summary of the teachings of the apostle Paul, the first and most influential interpreter of Jesus' life and works.

After reading these six books, you should know enough about the Bible to decide what to explore in greater depth.
Which Bible is Best?

Traditional English Bible translations, such as the King James Version, are revered for their majestic style, and their archaic English gives them an air of authority. Unfortunately, the English language has changed a lot since the KJV was last updated in 1769. Many KJV words and phrases, such as Lord of hosts, sabaoth, emerods and concupiscence, would not be meaningful to most people today. Worse, other KJV words, such as charity, trespass, cousin, profit, and remission, have different primary meanings today than they did in the KJV, and that could tend to mislead the reader.

For Bible study, we need a Bible that accurately conveys the meanings of the ancient Hebrew and Greek Bible manuscripts to the modern English reader. We recommend reading from a modern English translation in place of or in addition to the KJV. Here are some good choices for Bible study:

* For Protestants
o American editions: New Revised Standard Version; New International Version; New American Standard Bible; Revised Standard Version
o British editions: Revised English Bible; New Revised Standard Version, Anglicized Edition
* For Catholics
o American editions: New American Bible; New Revised Standard Version, Catholic edition
o British editions: The New Revised Standard Version Catholic Edition, Anglicized Text; Revised English Bible with the Apocrypha

Bible Study Helps

The Bible was written a long time ago in a culture very different from the modern world, and it often seems confusing and contradictory. Good Bible study references are tremendously helpful for understanding the Bible as it was originally intended. The reference books below provide accurate and unbiased information.

* Bruce Barton, et. al., Life Application New Testament Commentary, Tyndale House Publishers, Inc., 2001. Verse-by-verse explanation of each book of the New Testament with emphasis on application to everyday life.
* Dianne Bergant, ed., The Collegeville Bible Commentary - Old Testament, Liturgical Press, 1992. A collection of section-by-section explanations of each book of the Old Testament. Follows the Catholic arrangement of Old Testament books.
* Robert J. Karris, ed., The Collegeville Bible Commentary - New Testament, Liturgical Press, 1992. A collection of section-by-section explanations of each book of the New Testament.
* Herbert Lockyer, Sr., ed., Nelson's Illustrated Bible Dictionary, Thomas Nelson Publishers, 1986. Commentary on people, places, things and doctrines of the Bible, arranged by topic. Includes references to relevant Bible passages.
* I. Howard Marshall, ed., New Bible Dictionary, Third Edition, Intervarsity Press, 1996. Commentary on people, places, things and doctrines of the Bible, arranged by topic. Includes references to relevant Bible passages.
* James L. Mays, ed., Harper's Bible Commentary, Harper, 1988. Section-by-section commentary, interpretation and historical perspective on each book of the Bible from a scholarly viewpoint.
* G.J. Wenham, et. al., New Bible Commentary, 21st Century Edition, Intervarsity Press, 1994. Section-by-section explanations of each book of the the Bible.

Bible say about money and wealth

"Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal. For where your treasure is, there your heart will be also. (NIV, Matthew 6:19-21)

There is nothing inherently evil about owning the things we need. However, when we strive to collect wealth or possessions beyond our need, we may neglect our duty to God, to our families, and to mankind. Jesus said that serving God and serving wealth are incompatible goals:

"No one can serve two masters. Either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve both God and Money. "Therefore I tell you, do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more important than food, and the body more important than clothes? So do not worry, saying, 'What shall we eat?' or 'What shall we drink?' or 'What shall we wear?' For the pagans run after all these things, and your heavenly Father knows that you need them. But seek first his kingdom and his righteousness, and all these things will be given to you as well. (NIV, Matthew 6:24-25, 31-33)

In Jesus' time it was a common belief that wealth was a sign of God's favor and poverty was God's punishment for sin. Jesus flatly rejected that idea most clearly in the Parable of the Rich Man and Lazarus (Luke 16:19-31). The rich man ended up in hell at least partly because of his hard-heartedness toward the beggar Lazarus. His great wealth was obviously not a sign of God's favor. The beggar Lazarus ended up in heaven although he was about as impoverished as a man could be. His poverty was obviously not a sign of sinfulness or folly. Despite the Bible's many warnings against it, the idea that wealth is a sign of God's favor and that the poor have done something to deserve their condition persists as an undercurrent today that is sometimes used to justify callous economic and social policies.

The craving for wealth and possessions can lead us into all kinds of temptation. While we spend evenings and weekends earning extra money, we are depriving our families of our love and attention. We may cheat on our taxes. We may take unfair advantage of our customers, employers, or employees. We may even steal. We will attempt to rationalize our avarice by closing our minds and hearts to the needs and rights of others. In the process, we could become like Scrooge: stingy, bitter, and isolated.

Do not wear yourself out to get rich; have the wisdom to show restraint. Cast but a glance at riches, and they are gone, for they will surely sprout wings and fly off to the sky like an eagle. (NIV, Proverbs 23:4-5)

What good will it be for a man if he gains the whole world, yet forfeits his soul? Or what can a man give in exchange for his soul? (NIV, Matthew 16:26)

People who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge men into ruin and destruction. For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs. But you, man of God, flee from all this, and pursue righteousness, godliness, faith, love, endurance and gentleness. (NIV, 1 Timothy 6:9-11)

Those of us who are blessed with wealth beyond our need have a responsibility to share generously with the less fortunate. We should view our wealth as a gift from God, entrusted to us, to carry out his work on earth.

If anyone has material possessions and sees his brother in need but has no pity on him, how can the love of God be in him? (NIV, 1 John 3:17)

Command those who are rich in this present world not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment. Command them to do good, to be rich in good deeds, and to be generous and willing to share. In this way they will lay up treasure for themselves as a firm foundation for the coming age, so that they may take hold of the life that is truly life. (NIV, 1 Timothy 6:17-19)

Dishonestly gained wealth can bring spiritual destruction to its possessor. The rationalization required to obtain and keep dishonest gain will turn a person cold and bitter. Dishonest gain brings only anxiety and fear of discovery -- never peace of mind.

'You shall not oppress your neighbor, nor rob him. The wages of a hired man are not to remain with you all night until morning. (NAS, Leviticus 19:13)

The LORD abhors dishonest scales, but accurate weights are his delight. (NIV, Proverbs 11:1)

He who walks righteously and speaks what is right, who rejects gain from extortion and keeps his hand from accepting bribes, who stops his ears against plots of murder and shuts his eyes against contemplating evil-- this is the man who will dwell on the heights, whose refuge will be the mountain fortress. His bread will be supplied, and water will not fail him. (NIV, Isaiah 33:15-16)

Bible say about Marriage, Divorce and Remarriage

In Biblical times, marriages were arranged by the parents of the bride and groom. The parents sometimes allowed their children to have a say in the choice, but frequently they did not (Genesis 21:21, 24:1-4, 38:6, Judges 14:1-2). Dating and courtship did not precede marriage. The negotiations by the parents resulted in a betrothal, a binding agreement pledging the bride and groom to marriage. Once the groom took the bride into his home, they were considered married. Typically, girls were betrothed shortly after puberty, and the marriage was consummated one year later.

Various ceremonies and feasts accompanied the wedding day at different times in history, but the wedding was not performed, sanctioned or blessed by religious officials. As far as is known, there was no exchange of marriage vows, and our commonly used marriage vows do not come from the Bible. The marriage was neither a civil nor a religious matter, but numerous religious obligations came as a result.

Levirate marriage was practiced in Old Testament times. If a man died leaving no male heir, his brother was required to marry his widow and produce children (Deuteronomy 25:5-10). This, and other forms of polygamy, were acceptable in Old Testament times, although only wealthy men could afford multiple wives. King Solomon was the most notable polygamist with his 700 wives and 300 concubines (1 Kings 11:3).

Institution of Marriage

Marriage was instituted by God as a lifelong commitment (Genesis 2:18-24, Matthew 19:3-61, 1 Timothy 4:1-5). In Old Testament times, everyone was expected to be married and have children (Proverbs 18:22, Jeremiah 29:6). However, Jesus was unmarried and said remaining unmarried (celibacy) was a good choice for those who could accept that life and devote themselves to God (Matthew 19:10-12). The apostle Paul was also unmarried. He said remaining unmarried was a good and holy alternative, but it is better to marry than to be tempted into immorality by passion (1 Corinthians 7:8-9). Peter and many of the other apostles were married (Matthew 8:14, 1 Corinthians 9:5), so marriage is compatible with committed service to God.

Dating and Choosing a Spouse

There are some mentions of courtship in the Bible (Judges 14:7-8, Ruth 3:7-11, Song of Songs 2:8-14). But most marriages were arranged by the parents of the bride and groom, and dating as we know it today was not practiced. The Bible does not give any rules or advice about dating practices (but see What does the Bible say about premarital sex and extramarital sex?).

The Israelites were prohibited from intermarrying with the pagan peoples who surrounded them (Deuteronomy 7:1-4), and the apostle Paul advised Christians to marry only other believers (1 Corinthians 7:39, 2 Corinthians 6:14). However, an already married Christian should not divorce a nonbelieving spouse (1 Corinthians 7:12-16).

There is no indication in the Bible that we are predestined to marry a certain person or that there is one special person or "soul mate" that we should find and marry. Except for the preference to marry another Christian, we are free to marry whomever we wish (1 Corinthians 7:39).

Love

The family of Biblical times had the husband as "lord" of the household and the wife as his helper. The husband worked diligently to provide material needs and protection while the wife worked diligently at domestic chores. In these New Testament passages, the need for a strong, healthy marriage is expressed in terms of the idealized family of the ancient world:

Wives, in the same way be submissive to your husbands so that, if any of them do not believe the word, they may be won over without words by the behavior of their wives, when they see the purity and reverence of your lives. Your beauty should not come from outward adornment, such as braided hair and the wearing of gold jewelry and fine clothes. Instead, it should be that of your inner self, the unfading beauty of a gentle and quiet spirit, which is of great worth in God's sight. Husbands, in the same way be considerate as you live with your wives, and treat them with respect as the weaker partner and as heirs with you of the gracious gift of life, so that nothing will hinder your prayers. (NIV, 1 Peter 3:1-4, 7)

Contemporary marriages may follow the Biblical model or may be quite different. Regardless of how we divide the roles and responsibilities in our marriages, though, we must be sure the marriage fulfills its essential family functions and provides a loving environment for children to grow into responsible adults.

Unselfish love is the "glue" that holds families together. In marriage, we must subdue our own egos and selfish pride for the sake of the family. The Apostle Paul states it eloquently in this passage from First Corinthians:

Love is patient, love is kind, and is not jealous; love does not brag and is not arrogant, does not act unbecomingly; it does not seek its own, is not provoked, does not take into account a wrong suffered, does not rejoice in unrighteousness, but rejoices with the truth; bears all things, believes all things, hopes all things, endures all things. (NAS, 1 Corinthians 13:4-7)

Sex

Sex is a wholesome and normal part of a marriage relationship, and it is for pleasure as well as for reproduction (Genesis 2:24, 18:9-12, Proverbs 5:15-19, Song of Songs 4:1-16). The apostle Paul said neither husband nor wife should deny sexual pleasure to the other (1 Corinthians 7:3-5).

The Bible does not give any rules for how sex should be practiced between husband and wife except for a prohibition against sex during menstruation - a woman's period of "uncleanness." (Leviticus 18:19). However, the Old Testament rules about unclean foods and practices are not binding on Christians (Mark 7:1-5, 7:14-23, Romans 14:13-14).

Divorce and Remarriage

In the Old Testament Law, a man was allowed to divorce his wife if he found something indecent about her (Deuteronomy 24:1-4), but wives did not have the same privilege. Jesus saw the injustice and pain of divorce, though, and said that neither husband nor wife should separate from the other (Matthew 5:31-32, Mark 10:2-12, Luke 16:18). Jesus also said that remarriage after divorce constitutes adultery:

Some Pharisees came to him, and to test him they asked, "Is it lawful for a man to divorce his wife for any cause?" He answered, "Have you not read that the one who made them at the beginning 'made them male and female,' and said, 'For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'? So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate." They said to him, "Why then did Moses command us to give a certificate of dismissal and to divorce her?" He said to them, "It was because you were so hard-hearted that Moses allowed you to divorce your wives, but from the beginning it was not so. And I say to you, whoever divorces his wife, except for unchastity, and marries another commits adultery." (NRSV, Matthew 19:3-9)

The word translated here as "unchastity" was porneia in the original Greek Bible text. It means illicit sexual intercourse, including adultery, incest, etc. Only Matthew mentions porneia as grounds for divorce. As quoted in Mark and Luke, Jesus did not allow this exception.

The Apostle Paul echoed Jesus' sentiment:

Now, for those who are married I have a command, not just a suggestion. And it is not a command from me, for this is what the Lord himself has said: A wife must not leave her husband. But if she is separated from him, let her remain single or else go back to him. And the husband must not divorce his wife. (TLB, 1 Corinthians 7:10-11)

Divorce is a genuine tragedy. It often leaves the marriage partners embittered and disillusioned. It robs the children of the love and security of a healthy family and denies them a good role model for their own future marriages. We need to make an effort each and every day to keep our marriages strong and not let them drift toward divorce. We must put aside our anger, forgive our spouse a million times over, always be faithful, subdue our pride and ego, and always let love guide our actions.

Unfortunately, some marriages cannot and should not be saved. A viable marriage is a contract of mutual love and respect:

However, each one of you also must love his wife as he loves himself, and the wife must respect her husband. (NIV, Ephesians 5:33)

When one partner seriously violates the marriage contract, as by emotional, physical or sexual abuse, the marriage cannot endure. No one should feel obligated to endure an abusive relationship.

Church Doctrine

Christian denominations have different interpretations of the Bible and various beliefs and policies concerning marriage, divorce and remarriage. Most support the Biblical ideal of a marriage that lasts for life, but they must also deal with the reality of marriages that end in divorce for a number of different reasons.

Protestant churches have varying degrees of acceptance of divorce and remarriage. Many allow remarriage in the church under at least some circumstances. Most do not impose sanctions against their members who have divorced and remarried in civil ceremonies. Anyone contemplating divorce or remarriage should find out the policies of his or her own church.

The Roman Catholic Church does not recognize a remarriage after divorce as being valid unless the original marriage has been annulled by a church tribunal. Persons who remarry without annulment are barred from receiving communion in the Church. Frequent grounds for annulment include "lack of due discretion" in choosing a spouse, "defective consent," meaning fraud by one of the parties, "psychic incapacity" to fulfill the obligations of marriage, "defect of form," meaning the original wedding was not performed in the Catholic Church, and "prior bond," meaning one of the partners was married to someone else at the time of the wedding4.

Here is a sampling of official church positions from the three largest Christian denominations in the U.S.:

Roman Catholic:

1660 The marriage covenant, by which a man and a woman form with each other an intimate communion of life and love, has been founded and endowed with its own special laws by the Creator. By its very nature it is ordered to the good of the couple, as well as to the generation and education of children. Christ the Lord raised marriage between the baptized to the dignity of a sacrament.

1663 Since marriage establishes the couple in a public state of life in the Church, it is fitting that its celebration be public, in the framework of a liturgical celebration, before the priest (or a witness authorized by the Church), the witnesses, and the assembly of the faithful.

1664 Unity, indissolubility, and openness to fertility are essential to marriage. Polygamy is incompatible with the unity of marriage; divorce separates what God has joined together; the refusal of fertility turns married life away from its "supreme gift," the child.

1665 The remarriage of persons divorced from a living, lawful spouse contravenes the plan and law of God as taught by Christ. They are not separated from the Church, but they cannot receive Eucharistic communion. They will lead Christian lives especially by educating their children in the faith.
From Catechism of the Catholic Church, (c) 1994, 1997 United States Catholic Conference, Inc., http://www.usccb.org/catechism/text/pt2sect2chpt3art7.htm

Southern Baptist:

XVIII. The Family. God has ordained the family as the foundational institution of human society. It is composed of persons related to one another by marriage, blood, or adoption.

Marriage is the uniting of one man and one woman in covenant commitment for a lifetime. It is God's unique gift to reveal the union between Christ and His church and to provide for the man and the woman in marriage the framework for intimate companionship, the channel of sexual expression according to biblical standards, and the means for procreation of the human race.

The husband and wife are of equal worth before God, since both are created in God's image. The marriage relationship models the way God relates to His people. A husband is to love his wife as Christ loved the church. He has the God-given responsibility to provide for, to protect, and to lead his family. A wife is to submit herself graciously to the servant leadership of her husband even as the church willingly submits to the headship of Christ. She, being in the image of God as is her husband and thus equal to him, has the God-given responsibility to respect her husband and to serve as his helper in managing the household and nurturing the next generation.

Children, from the moment of conception, are a blessing and heritage from the Lord. Parents are to demonstrate to their children God's pattern for marriage. Parents are to teach their children spiritual and moral values and to lead them, through consistent lifestyle example and loving discipline, to make choices based on biblical truth. Children are to honor and obey their parents.
from The Baptist Faith and Message, © 1999-2004, Southern Baptist Convention, http://sbc.net/bfm/bfm2000.asp#xviii

United Methodist:

Marriage
We affirm the sanctity of the marriage covenant that is expressed in love, mutual support, personal commitment, and shared fidelity between a man and a woman. We believe that God’s blessing rests upon such marriage, whether or not there are children of the union. We reject social norms that assume different standards for women than for men in marriage.
Divorce
When a married couple is estranged beyond reconciliation, even after thoughtful consideration and counsel, divorce is a regrettable alternative in the midst of brokenness. It is recommended that methods of mediation be used to minimize the adversarial nature and fault-finding that are often part of our current judicial processes.

Although divorce publicly declares that a marriage no longer exists, other covenantal relationships resulting from the marriage remain, such as the nurture and support of children and extended family ties. We urge respectful negotiations in deciding the custody of minor children and support the consideration of either or both parents for this responsibility in that custody not be reduced to financial support, control, or manipulation and retaliation. The welfare of each child is the most important consideration.

Divorce does not preclude a new marriage. We encourage an intentional commitment of the Church and society to minister compassionately to those in the process of divorce, as well as members of divorced and remarried families, in a community of faith where God's grace is shared by all.

Bible say about Forgiveness of Sins

Sin is disobedience to God's commandments, either by doing what is forbidden or failing to do what is required. (See the Ten Commandments , the Greatest Commandments of Jesus, Mark 7:20-23, Galatians 5:19-26). In the Bible, sin is a serious evil that disrupts our relationship with God (Matthew 5:29-30, Mark 9:42-48, Romans 8:7-8, Romans 6:23).

Availability of Forgiveness

The good news is that, no matter how serious the sin, God is always seeking us out and is willing to forgive and forget our sins and give us a fresh start. As long as we live, it is never too late to ask for forgiveness and make a new start!

So Jesus used this illustration: "If you had one hundred sheep, and one of them strayed away and was lost in the wilderness, wouldn't you leave the ninety-nine others to go and search for the lost one until you found it? And then you would joyfully carry it home on your shoulders. When you arrived, you would call together your friends and neighbors to rejoice with you because your lost sheep was found. In the same way, heaven will be happier over one lost sinner who returns to God than over ninety-nine others who are righteous and haven't strayed away! (NLT, Luke 15:3-7)

When we have sinned, we can ask God for forgiveness, as in the Lord's Prayer:

and forgive us our sins, just as we have forgiven those who have sinned against us. (TLB, Matthew 6:12)

Related verses: Psalms 25:7, Psalms 32:1-2, Isaiah 43:25, Matthew 1:21, Matthew 18:12-14, Matthew 26:28, Luke 15:11-32, Acts 10:43, Acts 13:38, Romans 4:7-8, Hebrews 10:17.

Conditions of Forgiveness

Although God is always ready and willing to forgive us, He requires two things of us as conditions of forgiveness: repentance and forgiveness of others.

1) Repentance. Repentance means a sincere resolve to turn away from sin and toward God.

From that time on Jesus began to preach, "Repent, for the kingdom of heaven is near." (NIV, Matthew 4:17)

If our sin has harmed another person, we should try to make amends for the wrong done (Luke 19:8-10). If we have tried to hide our sin, we should confess it (Matthew 3:1-6, Matthew 18:15-18, Acts 19:18, James 5:16-17). True repentance involves sorrow for acts of sin and leads to a fundamental change in attitude. We are not perfect and may fail in our attempt to avoid sin. In that case God is always willing for us to start over and make another attempt. However, if we ask for forgiveness with the intention of sinning again, we have not really repented.

Related verses: Matthew 3:2, Matthew 4:17, Mark 1:15, Mark 6:12, Luke 3:3, Luke 5:31-32, Luke 13:3-5, Luke 24:47, Acts 2:38, Acts 3:19, Acts 8:22, Acts 17:30-31, Acts 20:21, 2 Corinthians 7:10.

2) Forgiveness of others. Jesus said we must be willing to forgive people who sin against us:

If you forgive those who sin against you, your heavenly Father will forgive you. But if you refuse to forgive others, your Father will not forgive your sins. (NLT, Matthew 6:14-15)

There should be no limit to our willingness to forgive others (Luke 17:3-4). We should have a forgiving spirit even if the offender does not repent and ask for forgiveness (Mark 11:25). We damage our relationship with God and harm ourselves if we stay angry or hold a grudge (Matthew 5:21-24).

Related verses: Matthew 18:21-22, Matthew 18:34-35, Ephesians 4:32.

The Unpardonable Sin

Jesus said blasphemy against the Holy Spirit is an unpardonable sin:

I tell you the truth, all the sins and blasphemies of men will be forgiven them. But whoever blasphemes against the Holy Spirit will never be forgiven; he is guilty of an eternal sin. (NIV, Mark 3:28-29)

The nature of this sin has been the subject of much debate. The most common interpretation is that Jesus was referring specifically to the sin of the teachers of the law (Mark 3:22-30) who said Jesus was possessed by demons and had an evil spirit. The total spiritual blindness of those who mistook the work of Jesus for the work of Satan put them beyond hope of repentance, faith and forgiveness.

Many people worry about committing the unpardonable sin accidentally or in a moment of weakness, but most Bible experts say there is no need for such worry. It is not that any sin is beyond the power of God's grace. The sin of the teachers of the law was not forgiven because their own stubborn perversion of the truth and hardness of heart prevented them from repenting. Those people who are concerned enough to worry about their sins are not in danger of committing an unpardonable sin.

Related verses: Matthew 12:31-32; Luke 12:10.

Process of Forgiveness

Nearly all Christians agree that repentance and forgiveness of others are key elements of forgiveness, and that forgiveness comes from God. However, there are some doctrinal differences about the process of forgiveness.

The Catholic doctrine. Jesus had the power to forgive sins (Matthew 9:2, Luke 5:20). Jesus granted that authority also to His apostles (Matthew 16:18-19, Matthew 18:18, John 20:22-23). In Catholic doctrine that authority is now vested in the Church through the bishops as successors of the apostles. The Church exercises that authority to forgive sins, through its bishops and priests, in the sacrament of Reconciliation (also known as confession or the sacrament of Penance). A sinner confesses his or her sins to the priest who assigns a penance (often some prayers to recite) and grants forgiveness and reconciliation with the Church "in the name of the Father, the Son and the Holy Spirit." The sacrament of Reconciliation is practiced in Catholic and Orthodox churches, although some other Christian churches also have rites of individual confession.

The Protestant doctrine. Severe penances, such as fasts, pilgrimages and floggings, were often imposed in early Church history. In the Middle Ages, the Roman Church fell into the corrupt practice of selling "indulgences" to reduce the severity of such penances in exchange for monetary contributions to the Church. This was a major factor leading to the Protestant Reformation in the 16th century. Protestants rejected the Roman Catholic Church's sacrament of Penance, its claims of apostolic succession, and its authority to forgive sins (1 Timothy 2:5). Authority on doctrine was placed in "Scripture alone" rather than in the Church. For most Protestants, the Church is instrumental in bringing people to repentance, but the power to forgive sins belongs to God and Christ alone.

Previous page Bible FAQ - Contents Christian Bible Reference home page

the Bible say about fasting

Fasting means self-denial by going without food for a period of time. Fasting may be total or partial -- avoiding certain foods or eating smaller than normal quantities. The origin of fasting as a religious practice is unclear, but both the Old and New Testaments of the Bible mention a number of instances of fasting for various reasons:

Distress and Grief. Loss of appetite is a natural reaction in times of distress, grief and mourning, and fasting was considered appropriate at these times. David fasted as a sign of grief when Abner was murdered (2 Samuel 3:35). There was a seven-day fast at the death of Saul (1 Samuel 31:13).

Spiritual Preparation. Fasting is a self-sacrifice that makes one humble and more accepting of God's will. Moses fasted for forty days in preparation for receiving the Ten Commandments (Exodus 34:28). Daniel fasted for three weeks before receiving his vision (Daniel 10:2-6). Elijah fasted forty days before speaking with God (1 Kings 19:8). Jesus fasted for forty days in preparation for His temptation by the devil (Matthew 4:1-11, Luke 4:1-13).

Repentance and Atonement. When Jonah predicted the downfall of Nineveh, The Ninevites fasted as a sign of repentance in hopes God would spare their city (Jonah 3:3-9). The Day of Atonement was an annual obligatory day of rest and fasting for the Israelites (Numbers 29:7). When the Israelites had sinned, they often humbled themselves and fasted in hopes of regaining God's favor (Judges 20:26, 1 Samuel 7:6).

In both the Old and New Testaments, fasting is seen as useful for humbling oneself as a sign of commitment or repentance and for increasing faith, especially when accompanied by prayer. Fasting allowed one to be devoted to spiritual matters without distraction from earthly things. However, fasting was not to be considered an end in itself, nor a substitute for obedience to God and doing good deeds (Isaiah 58:3-10).

Jesus said that fasting, like prayer, should be done in private and not for show (Matthew 6:16-18, cf., Matthew 6:5-7). John the Baptist's disciples routinely fasted according to Jewish custom, but Jesus and His disciples did not. However, Jesus said His disciples would mourn and fast after He had left them (Matthew 9:14-15; Mark 2:18-20; Luke 5:33-35). The early Christians practiced fasting at least occasionally (Acts 13:3, 14:23, 2 Corinthians 6:5, 11:27).

Despite the tradition of fasting in the Bible, and Jesus' references to it, the New Testament teachings do not require fasting, and neither Jesus nor His disciples made fasting obligatory. However, a tradition of partial fasting on Wednesdays, and especially on Fridays dates back to the early days of Christianity.

Church teachings about fasting vary. Many Catholics observe partial fasting traditions during Lent (the period between Ash Wednesday and Easter). Orthodox Christians observe even more fasting days. Most Protestant churches do not have any firm rules or traditions about fasting.

Bible Say about Faith

Definition

Wherever we see the words "faith" or "believe" in the New Testament, they are usually a translation from the original Greek root word pistis. The noun form of the word, pistis, is usually translated as "faith" and the verb form, pisteuo, is translated as "believe."

The ordinary definitions of "faith" and "believe" imply intellectual agreement with an idea or accepting something as truth, but pistis means more than that. As used in the Bible, it also implies trust in and reliance on God or Christ, surrender of our wills to God or Christ, and conduct consistent with that surrender1. All those elements are present in any mention of "faith" or "believe" in the New Testament, but from the context we can often see that some of the elements are emphasized.

Unfortunately, there are no words in the English language that capture the full meaning of the original pistis and pisteuo, so we are stuck with the often inadequate words "faith" and "believe."


Examples from the Bible

In the New Testament, the words "faith" and "believe" often imply confidence, trust, reliance and humility with respect to God or Christ. That is the case with Jesus' healings. In the story below, the woman had confidence that she would be healed if she could merely touch Jesus' clothing. She put her trust in Jesus and relied on Him, because all worldly attempts to cure her had failed. She approached Jesus with utmost humility - in fear and trembling. Jesus' power healed her, but her faith enabled that healing.

Now there was a woman who had been suffering from hemorrhages for twelve years. She had endured much under many physicians, and had spent all that she had; and she was no better, but rather grew worse. She had heard about Jesus, and came up behind him in the crowd and touched his cloak, for she said, "If I but touch his clothes, I will be made well." Immediately her hemorrhage stopped; and she felt in her body that she was healed of her disease. Immediately aware that power had gone forth from him, Jesus turned about in the crowd and said, "Who touched my clothes?" And his disciples said to him, "You see the crowd pressing in on you; how can you say, 'Who touched me?' " He looked all around to see who had done it. But the woman, knowing what had happened to her, came in fear and trembling, fell down before him, and told him the whole truth. He said to her, "Daughter, your faith has made you well; go in peace, and be healed of your disease." (NRSV, Mark 5:25-34)

The story of the woman with a hemorrhage also has a lesson. If we approach God with humility and put our confidence and trust in Him instead of in worldly things, our faith will enable our spiritual healing and salvation.

John 3:16 is one of the best known and most beloved verses in the Bible, but it must be read in context to appreciate its full meaning and implications:

14 And just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, 15 that whoever believes in him may have eternal life.

16 "For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life.

17 "Indeed, God did not send the Son into the world to condemn the world, but in order that the world might be saved through him. 18 Those who believe in him are not condemned; but those who do not believe are condemned already, because they have not believed in the name of the only Son of God.

19 And this is the judgment, that the light has come into the world, and people loved darkness rather than light because their deeds were evil. 20 For all who do evil hate the light and do not come to the light, so that their deeds may not be exposed.

21 But those who do what is true come to the light, so that it may be clearly seen that their deeds have been done in God."
(NRSV, John 3:14-21)

From the verses immediately before and after John 3:16, we can see that the word "believe" (translated from pisteuo) brings to mind these ideas:

* Verses 14-16: We can trust in Christ and rely on Him for salvation just as the Israelites trusted in Moses and relied on him while wandering in the desert. The image of a serpent that Moses lifted up on on a pole was the cure for the snake bites suffered by the Israelites (Numbers 21:4-9). Similarly, Jesus was lifted up on the cross and then "lifted up" into His glory for the salvation of sinful mankind. That salvation is now available to the whole world, not just Israel.
* Verses 17-18: We must put our trust and confidence in Christ as the way to salvation. By implication, our wealth, earthly power, intelligence, popularity, good deeds or obedience to rules and laws cannot save us from being condemned to hell.
* Verses 19-20: People who do evil deeds have not come into the "light" of Christ - they are not true believers and do not have true faith. A thief works by night to avoid being seen in the light of day. Similarly, many people prefer their sinful ways and avoid facing the "light" of Jesus' teachings about love, greed, morality, arrogance, etc. (Matthew 5:43-45, Mark 7:21-23, 12:28-31).
* Verse 21: Although we are not saved by doing good deeds, good deeds and holy living will show clearly in the lives of those who do have saving faith.


Faith vs. Works of the Law

The apostle Paul was not one of Jesus' original followers or disciples. In fact, he despised the growing Christian movement and fiercely persecuted the early Christians. Then, several years after Jesus was crucified, raised and ascended to heaven, Paul had a dramatic encounter with Jesus on the road to Damascus (Acts 9:1-9). After that, he spent time learning from some of Jesus' disciples and became the most energetic disciple of all. He founded many Christian communities among the Gentiles, and his letters to these communities are among the earliest Christian documents preserved in the New Testament.

A group of people know as Judaizers opposed Paul's ministry to the Gentiles. They told the Gentile converts to Christianity that they must observe all of the Jewish Law - circumcision, dietary restrictions, and all the many other rules and laws. But Paul said that was wrong; salvation comes through faith in Jesus Christ, not by observing the Jewish Law.

Galatia, a region of central Asia Minor (modern Turkey), was one of the places the Judaizers were active. Paul wrote this to the Galatian Christians to correct the false teachings of the Judaizers:

We ourselves are Jews by birth and not Gentile sinners; yet we know that a person is justified not by the works of the law but through faith in Jesus Christ. And we have come to believe in Christ Jesus, so that we might be justified by faith in Christ, and not by doing the works of the law, because no one will be justified by the works of the law. (NRSV, Galatians 2:15-16)

Paul's teaching has sometimes been interpreted as meaning that if we have faith, nothing else matters; we don't need to repent of sin or do "good works." But that was not Paul's interpretation at all. He said if the Spirit of Christ is truly within us, we will turn away from evil deeds:

The acts of the sinful nature are obvious: sexual immorality, impurity and debauchery; idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who live like this will not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control. Against such things there is no law. Those who belong to Christ Jesus have crucified the sinful nature with its passions and desires. Since we live by the Spirit, let us keep in step with the Spirit. Let us not become conceited, provoking and envying each other. (NIV, Galatians 5:19-26)


Faith vs. "Good Works"

Church officials of the Middle Ages had fallen into the corrupt practice of selling indulgences to raise money. In return for the "good works" of a monetary contribution to the church, it was claimed that people could be released from penance for their sins, virtually guarantee their entry into heaven, or even purchase release from the pains of purgatory for a deceased relative.

Martin Luther (1483-1546), was a Catholic monk and Professor of Scripture at the University of Wittenberg in Germany. From his study of Scripture, Luther knew that indulgences bought from the Church did not have the power to forgive people's sins. Instead, Luther taught that we can be justified (made acceptable to God) only by faith.

But Luther did not deny the importance of good works. He wrote, "For grace and faith are infused apart from our work, and when they are infused, then the works follow." In other words, when one is saved by the grace of God, through faith, he or she will practice good works as a result of that transformation. He also taught that a believer must practice repentance throughout his or her whole life.

In 1517, Luther tacked his famous 95 theses entitled "On the Power of Indulgences" to the door of the castle church at Wittenberg. That document was a scathing indictment of the practice of selling indulgences, and it set off the chain of events that led to the Protestant Reformation. However, the Catholic Church soon undertook its own reforms and the practice of selling indulgences was abolished.

Today, the mainstream Christian churches, both Protestant and Catholic, take a position similar to Luther's: We are justified (made acceptable to God) and saved through faith alone. However, good works will follow as the necessary result and evidence of that justification.

It is a great comfort to know we do not have to be perfect to find God's favor. Even the worst of sinners can become a new creation in Christ (2 Corinthians 5:17) through faith. Then, through good works and repentance, the light of Christ will shine brightly in our lives (Matthew 5:16, Luke 15:7).

Bible Say about Faith

Definition

Wherever we see the words "faith" or "believe" in the New Testament, they are usually a translation from the original Greek root word pistis. The noun form of the word, pistis, is usually translated as "faith" and the verb form, pisteuo, is translated as "believe."

The ordinary definitions of "faith" and "believe" imply intellectual agreement with an idea or accepting something as truth, but pistis means more than that. As used in the Bible, it also implies trust in and reliance on God or Christ, surrender of our wills to God or Christ, and conduct consistent with that surrender1. All those elements are present in any mention of "faith" or "believe" in the New Testament, but from the context we can often see that some of the elements are emphasized.

Unfortunately, there are no words in the English language that capture the full meaning of the original pistis and pisteuo, so we are stuck with the often inadequate words "faith" and "believe."


Examples from the Bible

In the New Testament, the words "faith" and "believe" often imply confidence, trust, reliance and humility with respect to God or Christ. That is the case with Jesus' healings. In the story below, the woman had confidence that she would be healed if she could merely touch Jesus' clothing. She put her trust in Jesus and relied on Him, because all worldly attempts to cure her had failed. She approached Jesus with utmost humility - in fear and trembling. Jesus' power healed her, but her faith enabled that healing.

Now there was a woman who had been suffering from hemorrhages for twelve years. She had endured much under many physicians, and had spent all that she had; and she was no better, but rather grew worse. She had heard about Jesus, and came up behind him in the crowd and touched his cloak, for she said, "If I but touch his clothes, I will be made well." Immediately her hemorrhage stopped; and she felt in her body that she was healed of her disease. Immediately aware that power had gone forth from him, Jesus turned about in the crowd and said, "Who touched my clothes?" And his disciples said to him, "You see the crowd pressing in on you; how can you say, 'Who touched me?' " He looked all around to see who had done it. But the woman, knowing what had happened to her, came in fear and trembling, fell down before him, and told him the whole truth. He said to her, "Daughter, your faith has made you well; go in peace, and be healed of your disease." (NRSV, Mark 5:25-34)

The story of the woman with a hemorrhage also has a lesson. If we approach God with humility and put our confidence and trust in Him instead of in worldly things, our faith will enable our spiritual healing and salvation.

John 3:16 is one of the best known and most beloved verses in the Bible, but it must be read in context to appreciate its full meaning and implications:

14 And just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, 15 that whoever believes in him may have eternal life.

16 "For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life.

17 "Indeed, God did not send the Son into the world to condemn the world, but in order that the world might be saved through him. 18 Those who believe in him are not condemned; but those who do not believe are condemned already, because they have not believed in the name of the only Son of God.

19 And this is the judgment, that the light has come into the world, and people loved darkness rather than light because their deeds were evil. 20 For all who do evil hate the light and do not come to the light, so that their deeds may not be exposed.

21 But those who do what is true come to the light, so that it may be clearly seen that their deeds have been done in God."
(NRSV, John 3:14-21)

From the verses immediately before and after John 3:16, we can see that the word "believe" (translated from pisteuo) brings to mind these ideas:

* Verses 14-16: We can trust in Christ and rely on Him for salvation just as the Israelites trusted in Moses and relied on him while wandering in the desert. The image of a serpent that Moses lifted up on on a pole was the cure for the snake bites suffered by the Israelites (Numbers 21:4-9). Similarly, Jesus was lifted up on the cross and then "lifted up" into His glory for the salvation of sinful mankind. That salvation is now available to the whole world, not just Israel.
* Verses 17-18: We must put our trust and confidence in Christ as the way to salvation. By implication, our wealth, earthly power, intelligence, popularity, good deeds or obedience to rules and laws cannot save us from being condemned to hell.
* Verses 19-20: People who do evil deeds have not come into the "light" of Christ - they are not true believers and do not have true faith. A thief works by night to avoid being seen in the light of day. Similarly, many people prefer their sinful ways and avoid facing the "light" of Jesus' teachings about love, greed, morality, arrogance, etc. (Matthew 5:43-45, Mark 7:21-23, 12:28-31).
* Verse 21: Although we are not saved by doing good deeds, good deeds and holy living will show clearly in the lives of those who do have saving faith.


Faith vs. Works of the Law

The apostle Paul was not one of Jesus' original followers or disciples. In fact, he despised the growing Christian movement and fiercely persecuted the early Christians. Then, several years after Jesus was crucified, raised and ascended to heaven, Paul had a dramatic encounter with Jesus on the road to Damascus (Acts 9:1-9). After that, he spent time learning from some of Jesus' disciples and became the most energetic disciple of all. He founded many Christian communities among the Gentiles, and his letters to these communities are among the earliest Christian documents preserved in the New Testament.

A group of people know as Judaizers opposed Paul's ministry to the Gentiles. They told the Gentile converts to Christianity that they must observe all of the Jewish Law - circumcision, dietary restrictions, and all the many other rules and laws. But Paul said that was wrong; salvation comes through faith in Jesus Christ, not by observing the Jewish Law.

Galatia, a region of central Asia Minor (modern Turkey), was one of the places the Judaizers were active. Paul wrote this to the Galatian Christians to correct the false teachings of the Judaizers:

We ourselves are Jews by birth and not Gentile sinners; yet we know that a person is justified not by the works of the law but through faith in Jesus Christ. And we have come to believe in Christ Jesus, so that we might be justified by faith in Christ, and not by doing the works of the law, because no one will be justified by the works of the law. (NRSV, Galatians 2:15-16)

Paul's teaching has sometimes been interpreted as meaning that if we have faith, nothing else matters; we don't need to repent of sin or do "good works." But that was not Paul's interpretation at all. He said if the Spirit of Christ is truly within us, we will turn away from evil deeds:

The acts of the sinful nature are obvious: sexual immorality, impurity and debauchery; idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who live like this will not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control. Against such things there is no law. Those who belong to Christ Jesus have crucified the sinful nature with its passions and desires. Since we live by the Spirit, let us keep in step with the Spirit. Let us not become conceited, provoking and envying each other. (NIV, Galatians 5:19-26)


Faith vs. "Good Works"

Church officials of the Middle Ages had fallen into the corrupt practice of selling indulgences to raise money. In return for the "good works" of a monetary contribution to the church, it was claimed that people could be released from penance for their sins, virtually guarantee their entry into heaven, or even purchase release from the pains of purgatory for a deceased relative.

Martin Luther (1483-1546), was a Catholic monk and Professor of Scripture at the University of Wittenberg in Germany. From his study of Scripture, Luther knew that indulgences bought from the Church did not have the power to forgive people's sins. Instead, Luther taught that we can be justified (made acceptable to God) only by faith.

But Luther did not deny the importance of good works. He wrote, "For grace and faith are infused apart from our work, and when they are infused, then the works follow." In other words, when one is saved by the grace of God, through faith, he or she will practice good works as a result of that transformation. He also taught that a believer must practice repentance throughout his or her whole life.

In 1517, Luther tacked his famous 95 theses entitled "On the Power of Indulgences" to the door of the castle church at Wittenberg. That document was a scathing indictment of the practice of selling indulgences, and it set off the chain of events that led to the Protestant Reformation. However, the Catholic Church soon undertook its own reforms and the practice of selling indulgences was abolished.

Today, the mainstream Christian churches, both Protestant and Catholic, take a position similar to Luther's: We are justified (made acceptable to God) and saved through faith alone. However, good works will follow as the necessary result and evidence of that justification.

It is a great comfort to know we do not have to be perfect to find God's favor. Even the worst of sinners can become a new creation in Christ (2 Corinthians 5:17) through faith. Then, through good works and repentance, the light of Christ will shine brightly in our lives (Matthew 5:16, Luke 15:7).

Basic Bible Study luke

What makes Luke unique?

Luke is the first part of a two-volume work that includes The Acts of the Apostles. This is clear from the introductions to both books (see Luke 1:1-4 and Acts 1:1-5). These books together tell about the life of Jesus from his birth until he was taken to heaven (Luke), and then they report how the early followers of Jesus continued to spread the teachings of Jesus and tell about his life (Acts).

Why was Luke written?

The author of Luke says that he has "made a careful study of everything and then decided to write and tell exactly what took place" (1:3) concerning Jesus. The book is dedicated to Theophilus, a friend or supporter.

What's the story behind the scene?

Luke was likely created from at least three different sources: (1) the book of Mark; (2) a collection of Jesus' sayings, which Matthew also used; and (3) a collection of stories not included in any other Gospel. Luke probably wrote this Gospel some time after A.D. 70, the year the Romans destroyed Jerusalem and the temple while putting down a Jewish revolt. Luke 19:43,44 appears to give details of this event. Luke's stories about the birth of Jesus are more detailed than those of any other New Testament book. And some familiar stories called "parables" that Jesus used in teaching about God's love are found only in Luke: "The Good Samaritan" (10:25-37), "One Sheep" (15:1-7), and "The Prodigal Son" (15.11-32). Luke is the only Gospel that tells how Jesus visited the home of the hated tax collector named Zacchaeus (19.1-10) and promised life in paradise to a dying criminal (23:39-43). Luke, like Acts, often mentions God's Holy Spirit (1:15, 35; 4:1, 14, 18; 10:21; 11:13). Luke also shows how important prayer was to Jesus (3:21; 6:12; 9:18; and 23:34,46). From Luke we learn of three stories that Jesus used in teaching about prayer (11:5-9; 18:1-8, 9-14). Jesus' concern for the poor is an important theme in Luke. The good news is preached to them (4:18; 7:22); they receive God's blessings (6:20); they are invited to a great banquet (14:13,21); the poor beggar named Lazarus is taken to heaven by angels (16:20,22); and Jesus commands his disciples to sell what they have and give the money to the poor (12:33). Traditionally, the writer of Luke and Acts has been identified as the companion and co-worker of Paul (Phlm 24; Col 4:14). He wrote in the style of the Greek and Roman historians and biographers of his day. Many think that he was not Jewish and lived outside of Judea, and that he was writing for a Gentile audience. This is supported by a key theme in Luke: God sent Jesus to be the Savior of all people, both Jews and Gentiles.

How is Luke constructed?

Note in the following outline how Luke is organized around important events in Jesus' life and the places where these events happen.

Preparing the way for Jesus (1:1--4:13)

• Introduction: Why Luke wrote this book (1:1-4)
• Two miraculous births (1:5--2:21)
• Jesus as a child (2:22-52)
• Jesus is God's own Son (3:1--4:13)

Jesus preaches and heals in Galilee (4:14--9:.50)

• Mixed reactions toward Jesus (4:14-37)
• Jesus heals many and chooses his disciples (4:38--5:32)
• Jesus continues his work in Galilee (5:33--9:17)
• Who Jesus is and what he must do (9:18-50)

Jesus goes to Jerusalem (9:51--19:27)

• Followers and unbelievers (9:51--10:42)
• Jesus teaches many things (11:1--12:59)
• Teachings about God's kingdom (13:1--14:35)
• The lost are found (15:1-32)
• Faithful servants (16:1--19:27)

Jesus' final week in Jerusalem (19.28--23.56)

• Jesus teaches in Jerusalem (19:28--21:38)
• The last days of Jesus: his trial and death (22:1--23:56)
• Jesus rises from death and appears to the disciples (24:1-53)

bible study guide John

What makes John unique?

It is only in John's Gospel that Jesus is presented as pre-existing the world. Unlike the narratives of Matthew, Mark, or Luke, nothing is said of Jesus' birth, genealogy, or early childhood. John the Baptist calls Jesus the "Lamb of God who takes away the sin of the world" (1:29). Philip soon believed Jesus to be "the one that Moses and the Prophets wrote about" (1:45). Nathanael calls Jesus "the Son of God and the King of Israel" (1:49). In this Gospel, Jesus describes himself as: the Messiah (4:25, 26); the bread that gives life (6:35); the source of living water (7:37-39); the good shepherd (10:14); the one who raises the dead to life (11:25); the way, the truth, and the life (14:6); and the true vine (15:1). John also reports that when Jesus explains who he is and what God is doing through him, he uses the words "I am." These are the same words God told Moses to use when referring to God (Exodus 3:13-15).

Why was John written?

The author of John's Gospel indicates that the Gospel was written "so that you will put your faith in Jesus as the Messiah and the Son of God. If you have faith in him, you will have true life" (20:31, CEV). However, there may have been other reasons as well. For instance, there is a remarkable similarity between Jesus' vocabulary and that of the narrator. Many critical scholars conclude, therefore, that the speeches of Jesus in John's Gospel do not necessarily represent those of the historical Jesus himself, but rather represent a series of profound theological and Christological reflections on the significance of Jesus' life and death. The speeches were then attributed to Jesus over time by the Johannine community (i.e., the church or group of churches in which this text developed) as they told and re-told his story.

What's the story behind the scene?

John's Gospel took shape sometime after the Romans destroyed the temple and suppressed a Jewish uprising in A.D. 70. After this time, Jewish people who accepted the teachings of Jesus were being banned from the Jewish meeting places (synagogues) to keep them from spreading the message about Jesus there. John refers to this terrible rejection three times (see e.g., 9:22, 23; 12:42; 16:1; cf. 1 Thessalonians 2:14-16).

How is John constructed?

The action in John's Gospel shifts back and forth quickly between Galilee and the area in and around Jerusalem. Time is also marked by certain Jewish festivals. The basic outline of John can be described in the following way:

The Introduction to Jesus' Ministry (1:1-51)

• The prologue (1:1-18)
• The ministry of John the Baptist (1:19-34)
• The calling of the first disciples (1:35-51)

Jesus' Public Ministry (2:1- 12:50)

• The beginning (2:1-5:47)
• Increasing conflict and opposition (6:1-10:42)
• Prelude to Jesus' final hour (11:1-12:50)

Farewell Discourse (13:1-17:26)

• The final meal and foot washing (13:1-38)
• Jesus teaches his disciples (14:1- 16:33)
• Jesus prays for his followers (17:1-26)

Passion Narrative and Resurrection (18:1-20:29)

• The arrest (18:1-12)
• The interrogations by Annas and Peter's denial (18:13-27)
• The trial before Pilate (18:28 ' 19:16a)
• The crucifixion and burial (19:16b-42)
• The first resurrection appearances (20:1-29)

Conclusion (20:30 - 21:25)

• First ending (20:30,31)
• Appearance to certain disciples and final words to Peter (21:1-23)
• Second ending (21:24,25)

Much of John's Gospel is organized around sets of seven. Two of the most important series of seven are Jesus' miracles and his "I am" sayings.

Jesus' seven miracles:

• Jesus turns water into wine at a wedding in Cana (2:1-12)
• Jesus heals an official's son in Capernaum (4:43-54)
• Jesus heals a paralytic man by the pool in Bethzatha (5:1-47)
• Jesus feeds five thousand (6:1-15)
• Jesus walks on the water (6:16-21)
• Jesus heals a man born blind (9:1-41)
• Jesus brings Lazarus back to life (11:1-57)

Jesus'seven "I am" sayings:

• I am the bread of life (6:35,51)
• I am the light of the world (8:12)
• I am the gate (10:7,9)
• I am the good shepherd (10:11,14)
• I am the resurrection and the life (11:25)
• I am the way, the truth, and the life (14:6)
• I am the true vine (15:1)

The Gospel According to Mark

What makes Mark unique?

There are several characteristics that make the Gospel of Mark unique. Too often, these special characteristics are overlooked because Mark is read in light of the other synoptic gospels (Matthew and Luke), or John, or even the letters of Paul.

• Although still debated by some, the consensus among the majority of biblical scholars is that the Gospel of Mark was the first of the canonical Gospels to appear. Consequently, it served as a source for the authors of Matthew and Luke when they wrote their Gospels. Moreover, although the Gospel of Mark was probably not the first Christian text to be labeled as "gospel," it is likely the first gospel to utilize a narrative structure (versus, for example, a "sayings" gospel).
• The author of Mark places sharp emphasis on the humanity of Jesus. This is best seen perhaps with respect to Jesus' suffering. In fact, the suffering of Jesus is the key to understanding Jesus' true identity as the Messiah, Son of God, and Son of Man (see e.g., 8:31-33; 9:30-31; and 10:33-34, et al.).
• In Mark, faith is a gift of God; characters in the narrative either have it or they don't. Furthermore, miracles do not lead to faith (compare the Gospel According to John), but rather, faith is required in order that miracles can take place (see e.g., 6:1-6).
• Many readers of Mark have recognized for a long time the negative manner in which Mark portrays the disciples (including the authors of Matthew and Luke who "corrected" Mark's treatment in various ways). The disciples in Mark come across as dimwitted, misguided, and selfish, rather than as Jesus' privileged associates and great apostles of the church. There are a number of ways to interpret this. For instance, perhaps Mark meant to depict them as "fallible followers" and thus give his readers hope when they struggle to understand and follow Jesus. On the other hand, the author of Mark may well have had an axe to grind with the leaders of the church in his day.
• Readers of Mark have also noticed Jesus' frequent commands to silence and his efforts to hide his identity. This motif has often been referred to as the "Messianic secret." Whether it is a historical representation or a literary construction of the author is a matter of debate. Regardless of which position one takes, however, the theme poses interesting challenges for interpretation. One important outcome of the Messianic secret in Mark is that it allows for a provocative use of irony on the part of the author. Since the reader does, in fact, know who Jesus really is, she/he can immediately grasp the ironic twist when, for instance, Jesus is identified on the cross as the "King of the Jews."

Why was Mark written?

The author of Mark likely wrote this Gospel for a community of Christians who was experiencing persecution and suffering (see e.g., 4:16-17; 8:34-38; 9:42-48; 10:17-31, 38-39; and 13:9-13). The Christology of the Gospel According to Mark is corrective insofar as it aims to demonstrate the necessity of Jesus' suffering, as well as that of the community itself. "Jesus is presented as a paradigm of the way in which his disciples, including the Markan audience, should endure suffering" (Marcus, 29). Whereas so many people of the period were anticipating a powerful and victorious warrior-Messiah who would overthrow the Roman Empire, Mark presents Jesus as the Son of God whose destiny it was to suffer the fate of the Son of Man, i.e., to die. However, Jesus suffers innocently and is therefore vindicated by God. Likewise, although believers suffer unfairly at the hands of their oppressors, God will vindicate them as well.

What's the story behind the scene?

Mark was written anonymously either just before or very shortly after the fall of Jerusalem and the destruction of the temple in 70 CE. The earliest surviving statement regarding the authorship of this Gospel comes from Papias in 140 CE, who said it was written by someone named Mark, who was not himself an eyewitness of Jesus, but had been the "interpreter" of the apostle Peter (cf. 1 Peter 5:13; Acts 12:12). The problem with this notion is that it begs the question of why Peter would be depicted so negatively throughout the gospel narrative. Given the date of origin, it is important to remember that Chapter 13 (Mark's "Little Apocalypse") is not simply a collection of vague predictions about some distant future event, but rather a reflection of very real turmoil in the midst of the revolt of the Jews living in Palestine against the Roman imperialist occupation in 66-73 CE, also known as the Jewish War. Mark's Gospel is full of apocalyptic overtones, but these are juxtaposed to a message of suffering discipleship.

How is Mark constructed?

When thinking about the structure of Mark, it is absolutely essential to keep in mind that it is a story. In other words, although there is an argument being made in Mark, the author does so by means of a plot rather than through a series of propositions. As a result, there is a significant amount of overlap as themes and motifs are interwoven throughout the narrative. With that in mind, it is nevertheless clear that, aside from the prologue (1:1-13), Mark can be easily divided into two halves (1:14 - 8:30 and 8:31 - 16:8), which pivot on Peter's confession (8:27-30). Prior to the confession, Jesus is a mighty miracle worker performing healings and exorcisms and teaching with profound authority. After the confession, the mood and tone of the Gospel shifts significantly. It is in the second half that we find all three of Jesus' predictions regarding his imminent death (8:31-33; 9:30-31; and 10:33-34). In light of this transition, and with respect to the disciples "inability to fully grasp Jesus" teaching and identity, there are a number of scholars who interpret the episode of Jesus healing the unidentified blind man in Bethsaida (8:22-26) as having a double function: on one hand, it illustrates how Jesus differs from so many other healers of the period; on the other hand, and perhaps more significantly, it suggests that the "blind" disciples (8:18) are on their way to gaining "full sight."

New Testament Bible Study Guides

What makes Matthew special?

The Gospel According to Matthew is probably best known for what is known as the Sermon on the Mount (chapters 5-7), which includes many familiar teachings of Jesus such as the Beatitudes, the Lord's Prayer, and the Golden Rule. However, this particular Gospel is significant for a number of other reasons as well. For example:

1. )Matthew has a distinct genealogy for Jesus (1:1-17, cf., Luke 3:23-38), which is tied directly to Matthew's particular theology, and which emphasizes Jesus' Jewish heritage and his intimate connection to the royal lineage of David

2.)Matthew provides the most detailed description of Jesus' temptation in the wilderness (4:1-11)

3.)Matthew includes no less than nine parables not found anywhere else in the New Testament:

• The Weeds (13:24-30)
• The Hidden Treasure (13:44)
• The Pearl (13.45,46)
• The Dragnet (13.47-50)
• The Householder (Storekeeper) (13:52)
• The Unforgiving Servant (18:23-35)
• The Workers in the Vineyard (20:1-16)
• The Two Sons (21:28-31a)
• The Ten Virgins (25:1-12)

4.)In Matthew, everything happens as a result of divine plan -the Gospel contains no less than ten "fulfillment citations" wherein Jesus is depicted as "fulfilling" prophecy, either in terms of prediction or in the sense of giving meaning to events that foreshadowed the coming of the Messiah (1:22; 2:5, 15, 17, 23; 8:17; 12:17; 13:35; 21:4; and 27:9. Cf., 3:15; 13:14; 26:54, 56.

Why was Matthew written?

As with the Gospel of Mark, the author of Matthew had the task of "explaining how Jesus could be the glorious and powerful messiah of the Jews when he was known to have experienced a public humiliation and ignominious death by crucifixion" (Bart D. Ehrman, The New Testament: A Historical Introduction to the Early Christian Writings, 2nd ed. [Oxford University Press, 2000], 85). The author does this, in part, by turning to certain passages in the Hebrew Bible to demonstrate the numerous ways in which Jesus fit the profile of the Messiah that was to come. Of course, during the period in which Matthew's story takes place, many of the passages the author relies on to make his case were not necessarily thought to reference the Messiah. Therefore, the Gospel of Matthew represents a wonderful example of the ways in which the early church imagined itself, took shape, and re-interpreted its inherited traditions. The author of Matthew fits Jesus to the prophecies of the Hebrew Bible just as much as he simultaneously fits those prophecies to Jesus (cf. Hebrews). The primary way in which the author accomplishes this is by depicting Jesus as a "new Moses" or the "prophet like Moses" that was to come (see Deuteronomy 18:15-19). As such, Jesus is understood to be the "true and final interpreter" of the Law (see e.g., chps. 5 - 7; 9:14-17; 12:1-14; 15:1-20; 19:3-12; 16-22; 22:23-33, 34-40, 41-46; and ch. 23). He fulfills and follows the Law perfectly and expects his disciples to do likewise. This is not to say that Jesus replaces Moses; but rather, believers follow Moses by following Jesus. Throughout his Gospel, Matthew works diligently to emphasize Jesus' Jewish heritage, the apocalyptic nature of his message, and the antagonism between him and those who opposed and ultimately rejected him.

What's the story behind the scene?

The author of Matthew is unknown to us. Although church tradition has, for centuries, identified him as the tax collector mentioned in 9:9, there is no strong evidence to support such a claim. It seems evident, however, that the author himself was Greek and that he wrote for a Greek-speaking community and thus one located somewhere outside of Palestine. The author drew heavily upon the Gospel of Mark as a source in the composition of his Gospel, but he modified and expanded a number of the stories, and it appears that he used at least one additional source as well. Most scholars date the Gospel of Matthew sometime during the last 10 to 20 years of the first century, though a few place it as late as the early part of the second century.

How is Matthew constructed?

There are a number of ways that one might outline the Gospel of Matthew. The following focuses specifically on Matthew's story of Jesus. It is taken from Frank J. Matera, New Testament Christology (Louisville: Westminster John Knox Press, 1999), 28.

• The appearance of Israel's Messiah, the Son of David, the Son of God (1:1 - 4:16)
• The Messiah's ministry of teaching, preaching, and healing to the lost sheep of the house of Israel (4:17 -11:1)
• Israel's opposition to the Messiah's ministry and the establishment of a new community (11:2 - 16:20)
• The destiny of the Messiah to suffer, die, and rise from the dead in order to complete his mission (16:21 - 20:34)
• The final rejection, death, and vindication of the Messiah, and the Messiah's commission to his disciples to teach to all nations (21:1 - 28:20)

An important feature of Matthew's narrative is the emphasis placed on Jesus' teaching. This characteristic is demonstrated structurally by means of five teaching blocks (cf. the Torah or Law, i.e., often referred to as the "Five Books of Moses"):

• Chapters 5-7, the Sermon on the Mount
• Chapter 10, teachings on the work of missions
• Chapter 13, parables on the kingdom of God
• Chapter 18, teachings on discipleship
• Chapters 24-25, the Mount of Olives discourse on the end of the age

Bible Study Guide Leviticus

What makes Leviticus special?

The name of this book in the Hebrew Scriptures is taken from the first word of the book, which is translated in English as "The LORD spoke." "Leviticus" is the name given to this book in the Greek version of the Old Testament (the Septuagint). It is related to "Levites," the descendants of Levi who had special assigned duties in Israel's priesthood. But this book mentions the Levites only once (25:32-34), and most of the duties described in the book were to be done by the priests from Aaron's family, who actually performed the sacrifices. The Levites did the basic work of preparing sacrifices, cleaning the holy place, and carrying the sacred objects used in Israel's worship service from place to place.

Why was Leviticus written?

Leviticus is also known by the name it is given by Jewish rabbis, "the Priest's Manual." Much of Leviticus reads like a "how-to" manual for carrying out the sacrifices and cleansing rituals that set Israel apart as God's holy people. But it also emphasizes the "why" of doing these rituals. God's overwhelming love and concern for Israel was made clear in the exodus from Egypt. And the laws that were given at Sinai provided further evidence that God cared for Israel. They were given as a protective umbrella or foundation for the Israelite people. If the people remained true to God and observed the laws and rituals God commanded, they would have a good life. But if they turned away from God, followed idols, or refused to live within the protective bounds of the Law, they could expect suffering and even death.

It is important to keep this "why" of Leviticus in mind while reading the detailed responsibilities of the priests. These responsibilities included making sure that proper sacrifices were offered to God, teaching the people what was clean and unclean, and making arrangements for Israel's yearly religious festivals. The book also contains laws about which animals could be used for food, what materials could be used for clothing, how the people were to treat one another, and what the penalties were for sinning against God and against a neighbor.

Leviticus emphasizes the role of Israel's priests as the chosen representatives of the people before God. In their ritual acts of sacrifice the priests offer thanks to God, seek God's blessings and forgiveness, and announce people clean who have been ritually unclean. The priests are the key links in the chain that holds God and God's people together.

What's the story behind the scene?

Leviticus is the third book in the Pentateuch, the name Christians use for the first five books of the Old Testament. It follows Exodus, which describes the laws God gave at Mount Sinai and provides instructions for building the sacred tent of meeting and all the holy objects that were to be used in worship. Leviticus provides a detailed look at the everyday activities of the priests and God's people as they are settled in camp. Numbers, the book that follows Leviticus, describes God's people on the move.

Leviticus as it exists today probably combines material from the time of Moses with teachings about God's Law that reflect the settled life of Israel in Canaan many years after Moses' death. By then, the people were no longer worshiping in the movable sacred tent that they had used for so many years in the Sinai desert and in Canaan, but were worshiping the LORD in the glorious temple built by Solomon in Jerusalem around 950 B.C. Even so, much of the religious practices described in Leviticus continued to be carried out by priests in the temple.

How is Leviticus constructed?

The following outline divides the book into two main sections with a number of important divisions.

Israel: Community sacrifice and cleanness (1:1--16:34)

• Five kinds of sacrifices (1:1--7:38)
• The ordination and work of Israel's priests (8:1--10:20)
• Cleaning out impurity (11:1--16:34)

Israel: God's holy people (17:1--27:34)

• Laws for all God's people (17:1--20:27)
• Laws for the priests and religious festivals (21:1--25:55)
• Keeping promises: The blessings of obedience (26:1--27:34)

Old Testament Bible Study Guides

What makes Exodus special?

The name "Exodus" comes from the Greek word meaning "exit" or "the way out." Those who wrote the Greek version of the Old Testament (the Septuagint) named the book EXODUS to emphasize how God chose Moses to lead the Hebrew people out of slavery in Egypt. The Hebrew title of the book means "These are the names," a phrase that appears in Genesis 46:8 and lists the names of some of Israel's ancestors. This title emphasizes how EXODUS continues the story of God's people, begun in GENESIS - The Pentateuch.

Why was Exodus written?

EXODUS describes two key events in the history of the people of Israel. The first event is the exodus from Egypt. It begins with the birth of Moses, who, though born a Hebrew, is raised as an Egyptian prince. Only later does he leave such comfort and to obey God's command to free his own Hebrew people from slavery in Egypt. The exodus story includes a description of the great disasters (often called "plagues") that God sent upon the Egyptian people in order to force their king to let the people of Israel leave Egypt. The dramatic escape from Egypt includes the miraculous crossing of the Red Sea. All future generations would remember the exodus as the great example of God's saving help.

The second key event in the book occurs at Mount Sinai, where God gives Moses and the people the Ten Commandments and the laws that are to guide how they will worship and live together as God's people. Also included were instructions for making the sacred tent and its furnishings and the priestly clothes. The agreement God made with the people at Sinai was built on the promises God had first made to Abraham (EXODUS 33:1-3; see also GENESIS 12:1-3; 17:1-8). But in order to receive God's promised blessings, the people had to be loyal to God alone and follow God's commands (23:20-33).

What's the story behind the scene?

According to 1 KINGS 6:1, the exodus from Egypt occurred 480 years before the fourth year of King Solomon's reign. Solomon ruled from about 970 to 931 B.C. That would mean that the exodus occurred around 1446 B.C. However, 480 may be a symbolic number for twelve generations (40 years x 12). The small amount of historical evidence that exists (the name Rameses in 1:11) seems to point to Sety I and Rameses II as the Egyptian kings at the time of Israel's slavery and escape from Egypt. This would date the exodus shortly after 1300 B.C.

How is Exodus constructed?

The following outline divides the book into three major sections, based primarily on the location of events.

Moses leads the people out of Egypt (1:1-13:16)

• Troubled times for Israel and Moses (1:1-2:25)
• God chooses Moses (3:1-4:31)
• The God of Israel versus Egypt's king (5:1-11:10)
• Passover and the exodus (12:1-13:16)

Moses leads the people in the desert (13:17-18:27)

• Escape through the sea (13:17-15:21)
• God provides water and food (15:22-17:7)
• Victory in battle and the appointment of judges (17:8-18:27)

Moses and the people at Mount Sinai (19:1-40:38)

• God gives Moses the Law (19:1-24:18)
• God gives instructions for worship (25:1-31:18)
• The people rebel, but God remains faithful (32:1-33:23)
• God's instructions are carried out (34:1-40:38)

Bible Study Guide Genesis

What makes Genesis special?

The word genesis comes from a Greek word meaning "beginning." And this is a book about beginnings, and it moves from a universal view to a very specific one" the beginning of the world, the beginning of humans, and the beginning of the people of Israel that comes from a call to an individual, Abraham. Genesis is also a book of faith, which means that it is mainly concerned with who God is and how God has been involved in the lives of people from the time of creation.

Why was Genesis written?

The earliest ancestors of the Israelites did not write down their family history, but they told stories. These stories were passed on for generations. Eventually, they were written down so that the people of Israel would have a record of how God created the world and how they became God's people. The book also describes how the first human beings broke the perfect relationship they had with God in the Garden of Eden. But God did not give up on human beings, and eventually chose Abram and Sarai (later called Abraham and Sarah) to leave their home in Northern Mesopotamia and go to Canaan, a land God promised to give to Abram and his descendants. God also promised Abram that his descendants would be a great people who would bring God's blessings to all the other nations of the world (12:1-3).

Genesis includes a number of family lists (genealogies) to explain how the Israelite people are related to each other and to other peoples and nations in the ancient Near East, Middle East, and northeastern Africa.

What's the story behind the scene?

According to tradition, Moses was considered the author and collector of the first five books of the Bible, including GENESIS. It is difficult to say for certain when Moses lived, but the Bible (1 KINGS 6:1) and other ancient documents seem to point to some time between 1400 and 1250 B.C. That would make GENESIS over 3300 years old! However, in the past two centuries, some Bible scholars have suggested that GENESIS actually reached its final form much later than the time of Moses, perhaps as late as the time of Israel's exile in Babylon (587-538 B.C.). They noted that the two descriptions of God's creation of the earth (GENESIS 1:1-2:4 and 2:4-25) differ slightly, and each uses a different name for God. They began to wonder if the book may be a collection of the writings of different authors, each having important stories and history to contribute to this "family album" of Israel's earliest ancestors. But no matter who wrote the book, its main message is clear: The God of Abraham, Sarah, and their descendants (the people of Israel) is the creator of the world and acts in history to save all people.

How is Genesis constructed?

GENESIS can be divided into two main parts: (1) Chapters 1-11 cover the creation of the world and the earliest human families, as well as the Great Flood and the creation of different languages. (2) Chapters 12-50 tell the story of the ancestors of the people of Israel, beginning with the adventures of Abraham and Sarah and ending with their grandson Jacob's family living in Egypt. A broad outline of the book follows these two main parts:

The beginning of human history (1:1-11:25)

• God creates the universe and all living things (1:1-2:25)
• Sin in Eden (3:1-4:16)
• The first generations of human beings (4:17-5:32)
• Noah and his descendants (6:1-11:25)

The beginning of God's people, Israel (11:26-50:26)

• Abraham, Sarah, and Isaac (11:26-23:20)
• Isaac and his family (24:1-28:9)
• Jacob and Esau and their families (28:10-36:43)
• The story of Jacob's son, Joseph (37:1-50:26)

Basic Bible Study Guide

For many years, Catholics wanting to engage in serious Bible study in order to arrive at a deep understanding of the Bible didn't have many good choices. They could enroll in an official degree program at a university or seminary. Not everyone, of course, is in a position to do that. Or they could get involved in a variety of dynamic Protestant Bible Studies.

But in recent years, some great Catholic Bible teachers have appeared on the scene, men and women who have engaged in the formal, academic study of Scripture, but who also can speak the everyday language of the man or woman in the pew and make the complexities of the Biblical Text understandable in a way that relates to real life. The result has been the development of some extraordinary tools for Catholic Biblical Studies.

Jeff Cavins, Scott Hahn, Tim Staples, and Fr. Mitch Pacwa are among the most outstanding examples of learned scripture scholars who are also popular bible teachers and have created excellent Catholic Bible Studies.

The first thing that we need as we approach the Bible as Catholics is to understand that the Tradition and authority of the Catholic Church does not compete with the authority of God's word, but is its necessary buttress and support. Tim Staples, a former anti-Catholic Protestant Minister, provides a great service in his "Twisted Scripture" talk in showing how the "Sola Scriptura" principle of the Protestant Reformation is in fact unbiblical and leads to Scripture becoming a prisoner to the preconceived notions of anyone who tries to interpret it. Dr. Scott Hahn, another former Protestant minister, does a masterful job at explaining positively how the tradition and magisterium of the Church are interpretive keys that unlock the meaning of Scripture in his "Reading the Bible from the Heart of the Church."

Yet another former Protestant minister, Jeff Cavins, realized even as a Protestant pastor that many Christians do not grasp “the big picture” of the Bible. Though many know selected stories, they are unable to connect them into a continuous story of salvation history.

Jeff's answer was to identify the books of the Bible that tell the story from beginning to end. By reading just those 14 “narrative” books, a chronological story emerges into which all the characters, books, and verses of the bible fit and manifest their true and deepest meaning. For over twenty years Cavins has been honing and improving this biblical studies program which he has come to call The Great Adventure. This system is different from other Catholic Bible Studies in that it follows of a distinctive bible timeline that makes learning bible history easy. In my view, it is the best basic Bible history program, and therefore the best Catholic Bible Study, available today. For a Great Adventure OVERVIEW, CLICK HERE! For testimonials about the Great Adventure Bible Study Program, click here!

Once we understand the relationship between the bible and the Church and grasp the overall picture of salvation history, we are ready to jump into specialized study of particular books, such as "The Gospel of Mark" with Dr. Scott Hahn, or particular specialized topics, like the nature of oath and covenant in the bible ("Swear to God"), or how what the book of Revelation tells us about the Eucharistic liturgy ("The Lambs Supper"). Dr. Scott Hahn, once again, provides insightful resources on these subjects.

Bible Study Fellowship Details

BSF International (BSFI), formerly known as Bible Study Fellowship, is a popular "interdenominational lay Christian organization with Bible study classes in cities across the United States and the world." This para-church group was founded by A. Wetherell Johnson, a former, unmarried female missionary with the China Inland Mission (Hudson Taylor). In 1958, Ms. Johnson accepted an invitation to go to the liberal vortex of San Francisco to conduct bible classes for the revival converts of Billy Graham's neo-evangelical crusades. She then formed a board of directors and incorporated Bible Study Fellowship--BSF.

Upon Johnson's retirement, Rosemary Jensen became Executive Director (ED) and served for nearly twenty years. In 2000, she reportedly moved to the ministry of Wall Watchers, Matthews NC. Mrs. Jean Nystrand assumed the position of ED. Ms. Jensen maintained close ties to the largely Reformed/Presbyterian, anti-dispensational Alliance of Confessing Evangelicals (ACE) where she is was (1996) a standing member of their Executive Council. ACE adheres to and advocates covenant theology and the sacramentalism of the Protestant Reformation.

The organization's headquarters, along with a paid staff of approximately thirty, are currently located in San Antonio, Texas. Their 'enhanced' website contains little information regarding the content of their Bible studies. It is primarily a conduit for directing interested individuals to local study groups in select geographic areas. BSFI's emphasis on being "non-denominational" or "interdenominational," and led by women, most often results in a de-emphasis of doctrine, an aversion to both the tension and conflict found in common life, and an elevation of religious "unity". As one would expect, class discussions are carefully monitored by the leader to avoid "doctrinal" issues which might lead to disagreements (anathema for both secular and religious liberals) and undermine the apparent success of the group.

The group's curriculum consists of seven studies, each taught over a nine month time frame and staggered by years. Topics include: Genesis, Matthew, Life of Moses, Romans, John, History of Israel and the Minor Prophets, and The Acts of the Apostles. Upon completion of the studies, students have been indoctrinated into a largely non-dispensational view of the Word of God. They fail to see or discern the difference between Jesus' pre-Cross, earthly Gospel for Israel as their Messiah and the Risen Christ's heavenly Gospel for the Church. While the goal is to familiarize students with the Bible (honorable), the heavy Reformation perspective negates much of the program's value. Members are crippled in regard to spiritual growth. BSFI is clearly a step in the wrong direction for anyone attending a dispensational fellowship or those wanting to study the Bible without a covenant theology spin.

Being neo-evangelical in approach and receptive to an "end justifies the means" philosophy, BSFI's popularity coincides with the rise of postmodern "diversity" and New Age inclusivism. When evaluated within the context of today's ultra-liberal denominations with their low view of Scripture, BSFI study groups are certainly 'higher ground', but only by comparison. BSFI currently holds to the inerrancy of Scripture, but inerrancy is no guarantee of either present or future doctrinal soundness.1

While BSFI increasingly offers classes for men and young adults, the organization was initially founded, attended, and controlled by women. Historically, it has promoted itself via female-to-female networking in ecumenical, liberal, and inter/non-denominational community churches. On the downside, the organization has proven attractive to many women who have a bent toward feminism, some who loathe male authority (so-called patriarchy), and those suffering from gender-inversion. Some women have rationalized their domineering attitudes with the claim that their husbands have granted them "permission" to engage in their so-called "spiritual leadership." Others proudly testify that BSFI, in conjunction with the Bible, has entirely alleviated their propensity to assert authority, reversed their loyalty to feminism, and has even endowed them with a submissive spirit. Nevertheless, be aware that BSFI can grant an opportunity for some women to remain entrenched in their gender-inversion and to deceptively disciple younger women in the cause of so-called "evangelical feminism". These influences and individuals must be firmly resisted.2

If you are recently born-again and find yourself in a liberal or ecumenical church, BSFI may provide a step forward in biblical truth and hopefully a stepping stone to a safe and sound church environment. This is the testimony of several women who have written us. We fully acknowledge that each group can be unique, based on both the leader and/or composition of women in attendance. However, for the sake of your spiritual well-being, we recommend you find a safe and sound local church. While no church is perfect, some are definitely better than others. Seek spiritual nourishment within a dispensational, Bible-centered fellowship. If you are a pastor, elder, or deacon of a conservative and dispensational meeting, do not allow BSFI entrance into your local church. Let the liberals and neo-evangelicals rage--and trust me, they do. Remember, "A broad path is not a broad heart, but a broad conscience."

King James Bible study Chapter 10

^10:1Now these are the generations of the sons of Noah, Shem, Ham, and Japheth: and unto them were sons born after the flood. ^10:2The sons of Japheth; Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras. ^10:3And the sons of Gomer; Ashkenaz, and Riphath, and Togarmah. ^10:4And the sons of Javan; Elishah, and Tarshish, Kittim, and Dodanim. ^10:5By these were the isles of the Gentiles divided in their lands; every one after his tongue, after their families, in their nations.

^10:6And the sons of Ham; Cush, and Mizraim, and Phut, and Canaan. ^10:7And the sons of Cush; Seba, and Havilah, and Sabtah, and Raamah, and Sabtechah: and the sons of Raamah; Sheba, and Dedan. ^10:8And Cush begat Nimrod: he began to be a mighty one in the earth. ^10:9He was a mighty hunter before the LORD: wherefore it is said, Even as Nimrod the mighty hunter before the LORD. ^10:10And the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar. ^10:11Out of that land went forth Asshur, and builded Nineveh, and the city Rehoboth, and Calah, ^10:12And Resen between Nineveh and Calah: the same is a great city. ^10:13And Mizraim begat Ludim, and Anamim, and Lehabim, and Naphtuhim, ^10:14And Pathrusim, and Casluhim, (out of whom came Philistim,) and Caphtorim.

^10:15And Canaan begat Sidon his firstborn, and Heth, ^10:16And the Jebusite, and the Amorite, and the Girgasite, ^10:17And the Hivite, and the Arkite, and the Sinite, ^10:18And the Arvadite, and the Zemarite, and the Hamathite: and afterward were the families of the Canaanites spread abroad. ^10:19And the border of the Canaanites was from Sidon, as thou comest to Gerar, unto Gaza; as thou goest, unto Sodom, and Gomorrah, and Admah, and Zeboim, even unto Lasha. ^10:20These are the sons of Ham, after their families, after their tongues, in their countries, and in their nations.

^10:21Unto Shem also, the father of all the children of Eber, the brother of Japheth the elder, even to him were children born. ^10:22The children of Shem; Elam, and Asshur, and Arphaxad, and Lud, and Aram. ^10:23And the children of Aram; Uz, and Hul, and Gether, and Mash. ^10:24And Arphaxad begat Salah; and Salah begat Eber. ^10:25And unto Eber were born two sons: the name of one was Peleg; for in his days was the earth divided; and his brother's name was Joktan. ^10:26And Joktan begat Almodad, and Sheleph, and Hazar-maveth, and Jerah, ^10:27And Hadoram, and Uzal, and Diklah, ^10:28And Obal, and Abimael, and Sheba, ^10:29And Ophir, and Havilah, and Jobab: all these were the sons of Joktan. ^10:30And their dwelling was from Mesha, as thou goest unto Sephar a mount of the east. ^10:31These are the sons of Shem, after their families, after their tongues, in their lands, after their nations. ^10:32These are the families of the sons of Noah, after their generations, in their nations: and by these were the nations divided in the earth after the flood.

King James Bible study Chapter 9

^9:1And God blessed Noah and his sons, and said unto them, Be fruitful, and multiply, and replenish the earth. ^9:2And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, upon all that moveth upon the earth, and upon all the fishes of the sea; into your hand are they delivered. ^9:3Every moving thing that liveth shall be meat for you; even as the green herb have I given you all things. ^9:4But flesh with the life thereof, which is the blood thereof, shall ye not eat. ^9:5And surely your blood of your lives will I require; at the hand of every beast will I require it, and at the hand of man; at the hand of every man's brother will I require the life of man. ^9:6Whoso sheddeth man's blood, by man shall his blood be shed: for in the image of God made he man. ^9:7And you, be ye fruitful, and multiply; bring forth abundantly in the earth, and multiply therein.

^9:8And God spake unto Noah, and to his sons with him, saying, ^9:9And I, behold, I establish my covenant with you, and with your seed after you; ^9:10And with every living creature that is with you, of the fowl, of the cattle, and of every beast of the earth with you; from all that go out of the ark, to every beast of the earth. ^9:11And I will establish my covenant with you; neither shall all flesh be cut off any more by the waters of a flood; neither shall there any more be a flood to destroy the earth. ^9:12And God said, This is the token of the covenant which I make between me and you and every living creature that is with you, for perpetual generations: ^9:13I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth. ^9:14And it shall come to pass, when I bring a cloud over the earth, that the bow shall be seen in the cloud: ^9:15And I will remember my covenant, which is between me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh. ^9:16And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant between God and every living creature of all flesh that is upon the earth. ^9:17And God said unto Noah, This is the token of the covenant, which I have established between me and all flesh that is upon the earth.

^9:18And the sons of Noah, that went forth of the ark, were Shem, and Ham, and Japheth: and Ham is the father of Canaan. ^9:19These are the three sons of Noah: and of them was the whole earth overspread. ^9:20And Noah began to be an husbandman, and he planted a vineyard: ^9:21And he drank of the wine, and was drunken; and he was uncovered within his tent. ^9:22And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without. ^9:23And Shem and Japheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father's nakedness. ^9:24And Noah awoke from his wine, and knew what his younger son had done unto him. ^9:25And he said, Cursed be Canaan; a servant of servants shall he be unto his brethren. ^9:26And he said, Blessed be the LORD God of Shem; and Canaan shall be his servant. ^9:27God shall enlarge Japheth, and he shall dwell in the tents of Shem; and Canaan shall be his servant.

^9:28And Noah lived after the flood three hundred and fifty years. ^9:29And all the days of Noah were nine hundred and fifty years: and he died.

King James Bible study Chapter 8

^8:1And God remembered Noah, and every living thing, and all the cattle that was with him in the ark: and God made a wind to pass over the earth, and the waters asswaged; ^8:2The fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained; ^8:3And the waters returned from off the earth continually: and after the end of the hundred and fifty days the waters were abated. ^8:4And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat.^8:5And the waters decreased continually until the tenth month: in the tenth month, on the first day of the month, were the tops of the mountains seen.

^8:6And it came to pass at the end of forty days, that Noah opened the window of the ark which he had made: ^8:7And he sent forth a raven, which went forth to and fro, until the waters were dried up from off the earth.^8:8Also he sent forth a dove from him, to see if the waters were abated from off the face of the ground; ^8:9But the dove found no rest for the sole of her foot, and she returned unto him into the ark, for the waters were on the face of the whole earth: then he put forth his hand, and took her, and pulled her in unto him into the ark. ^8:10And he stayed yet other seven days; and again he sent forth the dove out of the ark; ^8:11And the dove came in to him in the evening; and, lo, in her mouth was an olive leaf pluckt off: so Noah knew that the waters were abated from off the earth. ^8:12And he stayed yet other seven days; and sent forth the dove; which returned not again unto him any more.

^8:13And it came to pass in the six hundredth and first year, in the first month, the first day of the month, the waters were dried up from off the earth: and Noah removed the covering of the ark, and looked, and, behold, the face of the ground was dry. ^8:14And in the second month, on the seven and twentieth day of the month, was the earth dried.

^8:15And God spake unto Noah, saying,^8:16Go forth of the ark, thou, and thy wife, and thy sons, and thy sons' wives with thee. ^8:17Bring forth with thee every living thing that is with thee, of all flesh, both of fowl, and of cattle, and of every creeping thing that creepeth upon the earth; that they may breed abundantly in the earth, and be fruitful, and multiply upon the earth. ^8:18And Noah went forth, and his sons, and his wife, and his sons' wives with him: ^8:19Every beast, every creeping thing, and every fowl, and whatsoever creepeth upon the earth, after their kinds, went forth out of the ark.

^8:20And Noah builded an altar unto the LORD; and took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar. ^8:21And the LORD smelled a sweet savour; and the LORD said in his heart, I will not again curse the ground any more for man's sake; for the imagination of man's heart is evil from his youth; neither will I again smite any more every thing living, as I have done. ^8:22While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease.

King James Bible study Chapter 7

^7:1And the LORD said unto Noah, Come thou and all thy house into the ark; for thee have I seen righteous before me in this generation. ^7:2Of every clean beast thou shalt take to thee by sevens, the male and his female: and of beasts that are not clean by two, the male and his female. ^7:3Of fowls also of the air by sevens, the male and the female; to keep seed alive upon the face of all the earth. ^7:4For yet seven days, and I will cause it to rain upon the earth forty days and forty nights; and every living substance that I have made will I destroy from off the face of the earth. ^7:5And Noah did according unto all that the LORD commanded him. ^7:6And Noah was six hundred years old when the flood of waters was upon the earth.

^7:7And Noah went in, and his sons, and his wife, and his sons' wives with him, into the ark, because of the waters of the flood. ^7:8Of clean beasts, and of beasts that are not clean, and of fowls, and of every thing that creepeth upon the earth, ^7:9There went in two and two unto Noah into the ark, the male and the female, as God had commanded Noah. ^7:10And it came to pass after seven days, that the waters of the flood were upon the earth.

^7:11In the six hundredth year of Noah's life, in the second month, the seventeenth day of the month, the same day were all the fountains of the great deep broken up, and the windows of heaven were opened. ^7:12And the rain was upon the earth forty days and forty nights. ^7:13In the selfsame day entered Noah, and Shem, and Ham, and Japheth, the sons of Noah, and Noah's wife, and the three wives of his sons with them, into the ark; ^7:14They, and every beast after his kind, and all the cattle after their kind, and every creeping thing that creepeth upon the earth after his kind, and every fowl after his kind, every bird of every sort. ^7:15And they went in unto Noah into the ark, two and two of all flesh, wherein is the breath of life.^7:16And they that went in, went in male and female of all flesh, as God had commanded him: and the LORD shut him in. ^7:17And the flood was forty days upon the earth; and the waters increased, and bare up the ark, and it was lift up above the earth. ^7:18And the waters prevailed, and were increased greatly upon the earth; and the ark went upon the face of the waters. ^7:19And the waters prevailed exceedingly upon the earth; and all the high hills, that were under the whole heaven, were covered. ^7:20Fifteen cubits upward did the waters prevail; and the mountains were covered. ^7:21And all flesh died that moved upon the earth, both of fowl, and of cattle, and of beast, and of every creeping thing that creepeth upon the earth, and every man: ^7:22All in whose nostrils was the breath of life, of all that was in the dry land, died.^7:23And every living substance was destroyed which was upon the face of the ground, both man, and cattle, and the creeping things, and the fowl of the heaven; and they were destroyed from the earth: and Noah only remained alive, and they that were with him in the ark. ^7:24And the waters prevailed upon the earth an hundred and fifty days.

King James Bible study Chapter 6

And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, ^6:2That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose. ^6:3And the LORD said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years. ^6:4There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown.

^6:5And GOD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. ^6:6And it repented the LORD that he had made man on the earth, and it grieved him at his heart. ^6:7And the LORD said, I will destroy man whom I have created from the face of the earth; both man, and beast, and the creeping thing, and the fowls of the air; for it repenteth me that I have made them. ^6:8But Noah found grace in the eyes of the LORD.

^6:9These are the generations of Noah: Noah was a just man and perfect in his generations, and Noah walked with God. ^6:10And Noah begat three sons, Shem, Ham, and Japheth. ^6:11The earth also was corrupt before God, and the earth was filled with violence. ^6:12And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth. ^6:13And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.

^6:14Make thee an ark of gopher wood; rooms shalt thou make in the ark, and shalt pitch it within and without with pitch. ^6:15And this is the fashion which thou shalt make it of: The length of the ark shall be three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits. ^6:16A window shalt thou make to the ark, and in a cubit shalt thou finish it above; and the door of the ark shalt thou set in the side thereof; with lower, second, and third stories shalt thou make it. ^6:17And, behold, I, even I, do bring a flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven; and every thing that is in the earth shall die. ^6:18But with thee will I establish my covenant; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons' wives with thee. ^6:19And of every living thing of all flesh, two of every sort shalt thou bring into the ark, to keep them alive with thee; they shall be male and female. ^6:20Of fowls after their kind, and of cattle after their kind, of every creeping thing of the earth after his kind, two of every sort shall come unto thee, to keep them alive. ^6:21And take thou unto thee of all food that is eaten, and thou shalt gather it to thee; and it shall be for food for thee, and for them. ^6:22Thus did Noah; according to all that God commanded him, so did he.

King James Bible study Chapter 5

1This is the book of the generations of Adam. In the day that God created man, in the likeness of God made he him; ^5:2Male and female created he them; and blessed them, and called their name Adam, in the day when they were created.

^5:3And Adam lived an hundred and thirty years, and begat a son in his own likeness, after his image; and called his name Seth: ^5:4And the days of Adam after he had begotten Seth were eight hundred years: and he begat sons and daughters:^5:5And all the days that Adam lived were nine hundred and thirty years: and he died. ^5:6And Seth lived an hundred and five years, and begat Enos: ^5:7And Seth lived after he begat Enos eight hundred and seven years, and begat sons and daughters: ^5:8And all the days of Seth were nine hundred and twelve years: and he died.

^5:9And Enos lived ninety years, and begat Cainan: ^5:10And Enos lived after he begat Cainan eight hundred and fifteen years, and begat sons and daughters: ^5:11And all the days of Enos were nine hundred and five years: and he died.

^5:12And Cainan lived seventy years, and begat Mahalaleel: ^5:13And Cainan lived after he begat Mahalaleel eight hundred and forty years, and begat sons and daughters: ^5:14And all the days of Cainan were nine hundred and ten years: and he died.

^5:15And Mahalaleel lived sixty and five years, and begat Jared: ^5:16And Mahalaleel lived after he begat Jared eight hundred and thirty years, and begat sons and daughters:^5:17And all the days of Mahalaleel were eight hundred ninety and five years: and he died.

^5:18And Jared lived an hundred sixty and two years, and he begat Enoch: ^5:19And Jared lived after he begat Enoch eight hundred years, and begat sons and daughters: ^5:20And all the days of Jared were nine hundred sixty and two years: and he died.

^5:21And Enoch lived sixty and five years, and begat Methuselah: ^5:22And Enoch walked with God after he begat Methuselah three hundred years, and begat sons and daughters: ^5:23And all the days of Enoch were three hundred sixty and five years: ^5:24And Enoch walked with God: and he was not; for God took him. ^5:25And Methuselah lived an hundred eighty and seven years, and begat Lamech: ^5:26And Methuselah lived after he begat Lamech seven hundred eighty and two years, and begat sons and daughters: ^5:27And all the days of Methuselah were nine hundred sixty and nine years: and he died.

^5:28And Lamech lived an hundred eighty and two years, and begat a son: ^5:29And he called his name Noah, saying, This same shall comfort us concerning our work and toil of our hands, because of the ground which the LORD hath cursed. ^5:30And Lamech lived after he begat Noah five hundred ninety and five years, and begat sons and daughters: ^5:31And all the days of Lamech were seven hundred seventy and seven years: and he died. ^5:32And Noah was five hundred years old: and Noah begat Shem, Ham, and Japheth.

King James Bible study Chapter 4

And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the LORD.^4:2And she again bare his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground.^4:3And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD. ^4:4And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering: ^4:5But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell. ^4:6And the LORD said unto Cain, Why art thou wroth? and why is thy countenance fallen? ^4:7If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him. ^4:8And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.

^4:9And the LORD said unto Cain, Where is Abel thy brother? And he said, I know not: Am I my brother's keeper? ^4:10And he said, What hast thou done? the voice of thy brother's blood crieth unto me from the ground. ^4:11And now art thou cursed from the earth, which hath opened her mouth to receive thy brother's blood from thy hand; ^4:12When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth. ^4:13And Cain said unto the LORD, My punishment is greater than I can bear. ^4:14Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, that every one that findeth me shall slay me. ^4:15And the LORD said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And the LORD set a mark upon Cain, lest any finding him should kill him.

^4:16And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden.^4:17And Cain knew his wife; and she conceived, and bare Enoch: and he builded a city, and called the name of the city, after the name of his son, Enoch. ^4:18And unto Enoch was born Irad: and Irad begat Mehujael: and Mehujael begat Methusael: and Methusael begat Lamech.

^4:19And Lamech took unto him two wives: the name of the one was Adah, and the name of the other Zillah. ^4:20And Adah bare Jabal: he was the father of such as dwell in tents, and of such as have cattle. ^4:21And his brother's name was Jubal: he was the father of all such as handle the harp and organ. ^4:22And Zillah, she also bare Tubal- cain, an instructer of every artificer in brass and iron: and the sister of Tubal-cain was Naamah. ^4:23And Lamech said unto his wives, Adah and Zillah, Hear my voice; ye wives of Lamech, hearken unto my speech: for I have slain a man to my wounding, and a young man to my hurt. ^4:24If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold.

^4:25And Adam knew his wife again; and she bare a son, and called his name Seth: For God, said she, hath appointed me another seed instead of Abel, whom Cain slew. ^4:26And to Seth, to him also there was born a son; and he called his name Enos: then began men to call upon the name of the LORD.

King James Bible study Chapter 3

1Now the serpent was more subtil than any beast of the field which the LORD God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden?

^3:2And the woman said unto the serpent, We may eat of the fruit of the trees of the garden: ^3:3But of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. ^3:4And the serpent said unto the woman, Ye shall not surely die: ^3:5For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil. ^3:6And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat. ^3:7And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons. ^3:8And they heard the voice of the LORD God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the LORD God amongst the trees of the garden. ^3:9And the LORD God called unto Adam, and said unto him, Where art thou? ^3:10And he said, I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself. ^3:11And he said, Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat? ^3:12And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat. ^3:13And the LORD God said unto the woman, What is this that thou hast done? And the woman said, The serpent beguiled me, and I did eat. ^3:14And the LORD God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life: ^3:15And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel. ^3:16Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee. ^3:17And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; ^3:18Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field; ^3:19In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return. ^3:20And Adam called his wife's name Eve; because she was the mother of all living. ^3:21Unto Adam also and to his wife did the LORD God make coats of skins, and clothed them. ^3:22And the LORD God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever: ^3:23Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken. ^3:24So he drove out the man; and he placed at the east of the garden of Eden Cherubim, and a flaming sword which turned every way, to keep the way of the tree of life.

King James Bible study Chapter 2

^2:1Thus the heavens and the earth were finished, and all the host of them. ^2:2And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. ^2:3And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.

^2:4These are the generations of the heavens and of the earth when they were created, in the day that the LORD God made the earth and the heavens, ^2:5And every plant of the field before it was in the earth, and every herb of the field before it grew: for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground. ^2:6But there went up a mist from the earth, and watered the whole face of the ground.^2:7And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.

^2:8And the LORD God planted a garden eastward in Eden; and there he put the man whom he had formed. ^2:9And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil. ^2:10And a river went out of Eden to water the garden; and from thence it was parted, and became into four heads. ^2:11The name of the first is Pison: that is it which compasseth the whole land of Havilah, where there is gold; ^2:12And the gold of that land is good: there is bdellium and the onyx stone. ^2:13And the name of the second river is Gihon: the same is it that compasseth the whole land of Ethiopia. ^2:14And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates. ^2:15And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it. ^2:16And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat: ^2:17But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.

^2:18And the LORD God said, It is not good that the man should be alone; I will make him an help meet for him. ^2:19And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof. ^2:20And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him. ^2:21And the LORD God caused a deep sleep to fall upon Adam and he slept: and he took one of his ribs, and closed up the flesh instead thereof; ^2:22And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man. ^2:23And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man. ^2:24Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. ^2:25And they were both naked, the man and his wife, and were not ashamed.

King James Bible study Chapter 1

^1:1In the beginning God created the heaven and the earth. ^1:2And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.

^1:3And God said, Let there be light: and there was light. ^1:4And God saw the light, that it was good: and God divided the light from the darkness. ^1:5And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.

^1:6And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. ^1:7And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. ^1:8And God called the firmament Heaven. And the evening and the morning were the second day.

^1:9And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so. ^1:10And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good. ^1:11And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so. ^1:12And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good. ^1:13And the evening and the morning were the third day.

^1:14And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years: ^1:15And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so. ^1:16And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also. ^1:17And God set them in the firmament of the heaven to give light upon the earth, ^1:18And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good. ^1:19And the evening and the morning were the fourth day. ^1:20And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven. ^1:21And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good. ^1:22And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth. ^1:23And the evening and the morning were the fifth day.

^1:24And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so. ^1:25And God made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after his kind: and God saw that it was good.

^1:26And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. ^1:27So God created man in his own image, in the image of God created he him; male and female created he them. ^1:28And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.

^1:29And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat. ^1:30And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so. ^1:31And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day.

niv study bible introduction

More than 100 scholars from six English-speaking countries, as well as editors and English stylists, worked on the NIV. The scholars represented more than 20 denominations.

In the 17th century, King James translators worked from the Erasmus Greek text of the New Testament. Erasmus had six Greek manuscripts from which to work. NIV translators work from more than 5,000 complete or partial manuscripts and papyri.

It took 10 years to complete the NIV translation. The process started in 1968 and finished in 1978. This does not include more than 10 years of planning before 1968.

The system for editing each book is one of the distinctive features of the NIV. The procedure was as follows:

• Initial Translation Team
• Intermediate Editorial Committee
• General Editorial Committee
• Stylist and Critics
• Executive Committee (or Committee on Bible Translation)
• Final Stylistic Review
• Executive Committee's Final Reading

The NIV was created and is maintained with the mandate to accurately and faithfully translate the original Greek, Hebrew, and Aramaic biblical texts into clearly understandable English.

The NIV is the most widely accepted contemporary Bible translation today. More people today buy the NIV Bible than any other English-language translation.

Life Application Study Bible

The Life Application Study Bible is a study Bible published by Tyndale House Publishers. It is available in a number of editions that use various Bible translations, including the New Living Translation (NLT), the King James Version (KJV), the New King James Version (NKJV), the New International Version (NIV, and the New American Standard Bible(NASB). The study notes differ from a traditional study Bible in that they emphasize living out the principles of scripture rather than simply looking at the historical details of the time-period. Its publisher claims that the Life Application Bible is the best-selling study Bible on the market today. The Life Application Study Bible is also published by Zondervan featuring the New International Version (NIV) but only in leather bindings.

catholic bible study chapter 9

Verse 1: Passed over: to Capharnaum.

Verse 2: And, behold, they brought to him. St. Mark says, the paralytic man was carried by four bearers (2:3).
And Jesus, seeing their faith. The faith of those who brought the paralytic to Christ. The roofs of the houses in Palestine are not steep, but flat. They uncovered the roof; that is, they broke through it, by taking away the tiles. St. Mark says, they laid bare the roof: and so they let down the sick man by means of ropes before Christ. All these things showed their great faith and devotion to Christ.
Their refers to those who brought him, say Sts. Ambrose and Jerome. St. Chrysostom adds, that the faith of the paralytic is included, for through his faith he wished himself to be carried, and he would not have heard the words, "Thy sins are forgiven thee," unless he had faith. Moreover this faith was the faith of miracles.
There is nothing in this passage to prove that faith only properly justifies; especially since what is here treated of is miraculous faith, which they themselves distinguish from justifying faith. Christ here speaks of the faith of the bearers as much or more than he does of the faith of the paralytic, and their faith could not justify the sick man.

Son, be of good heart. This paralytic already had faith and hope in Christ as we have just seen, but Christ bids him confirm and increase his faith. by these words, Be of good heart, Christ stirred up the paralytic to an act of great faith, hope, and sorrow for the sins which he had committed, and firm determination to enter upon a new and holy life, and love God above all things, that by this means he might be in a fit state to receive remission of his sins.

Christ, here and elsewhere, names and requires faith alone, and attributes salvation, more especially of the body, to faith, because faith is the prime origin and root of hope, fear, sorrow, and love of God.

Faith in Christ was what was especially insisted on at that time.

Thy sins are forgiven thee. St. Chrysostom observes that Christ first forgave the paralytic his sins, and then healed him, knowing that the Pharisees would make slanderous remarks which He would use as an occasion to prove His Divinity. He did this with a "triple miracle", as an uncontestable proof:
1st, by declaring openly their secret thoughts and murmurs against Him;
2nd, by healing the paralytic;
3rd, by performing the miracle with this end in view, so that He might demonstrate He had the power of forgiving sins.

Taken literally, a clearer reason was, that He might show that palsy and other diseases, often arise not so much from natural causes, but from sin. For He forgives the sins first, and then He heals the paralytic; showing that when the cause was taken away, the effect followed.
In the 1600's, canon law stated that physicians should seek the health of a sick man's soul before that of his body. This rule was strictly observed in Rome, where physicians after the third day of illness, especially when there is peril of death, may not go near a sick person, except he forthwith cleanse his soul from sin by sacramental confession. For, as St. Basil says, "Oftentimes are diseases the scourges of sins, which are sent for no other purpose than that we should amend our lives."
Again, we must remember that Christ came into the world chiefly to bestow spiritual health.

Verse 3: And behold some of the scribes . . . Within themselves. Because He takes away God's special prerogative of pardoning sin, and claims it for Himself, which would be a grave dishonor done to God, and therefore blasphemy. They thought Christ was not God, but a mere man. This was their perpetual and obstinate error, which led them perpetually to persecute Him, even unto the death of the Cross. St. Mark adds, that they said, "Who can forgive sins but God alone?"

Verse 4: And Jesus seeing their thoughts. St. Mark adds that Jesus knew in His Spirit. By Himself and His own Spirit, pervading and penetrating all things. From this the Fathers rightly prove the Divinity of Christ against the Arians. For He searches the hearts, a thing which God alone can do.
The Scribes might have raised the following objection: "You, Jesus, indeed know and reveal our secret thoughts, but not by Your own Spirit, but by the Spirit of God. Therefore You are a prophet, and not God, that you should remit sins."

However, if the Scribes acknowledged Jesus to be a prophet, then they would have had to believe that He was speaking the truth when He said that He had the power to forgive sins, and therefore He was God.

In the Old Testament, the power of remitting sins was not given to any of the prophets, but it was promised to Messiah alone by the prophets. Therefore, they should have acknowledged that Jesus was the Messiah, and consequently God.

Verse 5: Whether is easier:
1. It is more difficult to forgive sins than to heal a paralytic person, or, for that matter, to create heaven and earth. And the reason for this: First, because sin, as an enemy of God, is far further away from God than a paralytic, or any any other created thing. Created things are in themselves good: but sin is diametrically opposed and repugnant to God. There are no contraries which are so mutually opposed as supreme goodness and supreme badness that is to say, God and sin.
2. Remission of sins is something of a higher order than the natural order. It has to do with the supernatural order of grace. Grace is the highest communion with the Divine Nature: for by grace "you may be made partakers of the divine nature," as St. Peter says (2 Peter 1:4).

On the other hand, Christ speaks of the remission of sins as being easier than the healing of the paralytic.
Someone can say "I forgive you your sins" - whether he remits them or not, because sin and its' remission are not things that can be seen.
But he who says to a paralytic, Arise and walk, exposes himself to great peril, if the sick man does not arise. Such a one will be convicted by all of imposture and falsehood.

Verse 6: But that you may know, Son of Man, for Christ forgave sins, not only as He was God, but in that He was man, with authority and merit. Because His Humanity was hypostatically united to His Divinity, and subsisted in the Divine Person of the Son of God, therefore He was able to make full satisfaction for the sins of the whole world.
This primary power and authority of forgiving sins was given to Him, next to God, which power He is able to grant unto others likewise, such as priests, who are instituted by Him, as His ministers, that they too should forgive sins. St. Thomas says (3 part. quest. 43, art.
3), "The power of the excellence of Christ stands in four things. I. Because His merit, and the virtue of His Passion, operate in the sacraments. 2. Because by His Name the sacraments are sanctified. 3. Because He Himself, who gives virtue to the sacraments, had power to institute them. 4. Because the effect of the sacraments in other words, the remission of sins, and grace Christ is able to confer without the sacraments. This power is peculiar to Christ alone, qu... man; and therefore it has been communicated neither to priest nor pontiff, nor to St. Peter."
And he arose. He arose at once, for what Christ said was straightway done. And the man walked off with the bed upon his shoulders.

And the multitude seeing it, feared. St. Mark adds, that the multitude said, We never saw it after this fashion. St. Luke, We have seen strange things today, for this man's whole body was paralyzed. He was a different paralytic from the one of whom St. John makes mention (5:2), who was healed in the sheep-market at Jerusalem. That man had no one carrying him: neither did he believe, as this one did, to whom it was said, Son, be of good heart.

Figuratively, paralysis is any disease of the soul whatsoever.

Verse 9: And as Jesus passed forth from there. Custom means revenue.
Matthew chose to become a publican, or public sinner (Matthew 10:3), one who gathered taxes from the Jews for their Roman conquerors or Herod Antipas, who worked under the Emperor Caesar in Capharnaum. Capharnaum lay at the place on the busy Damascus road where the province of Herod Antipas bordered on his brother Philip's - hence, the custom-house at the lakeside.
Each year a certain amount of taxes had to be collected. The authorities did not care about the methods used to collect the taxes, how much was demanded from the Jews, or how much the publicans kept for themselves, so long as the desired amount was sent to the treasury. As a result, these publicans could collect an unlimited amount of tax and turn over only the required portion.
The tax collectors were the most shunned by their own people precisely because it was "one of their own" working for the Roman administrators, robbing his own family and making a large personal profit. Hence, they were called "publicans" or "public sinners", who, because of this, were not allowed to trade, eat or pray with other Jews. In lawsuits they could not act as judges or witnesses, and they were often refused marriage by other families of Jews because of their position.
Matthew became an apostle in the second year of the public ministry of Christ. He had heard of the miracles and wonders that Jesus had already accomplished, as he wrote, "his fame went throughout all Syria, and they presented to him all sick people that were taken with diverse diseases and torments, and such as were possessed by devils, and lunatics, and those that had the palsy, and he cured them. And many people followed him from Galilee, and from Decapolis, and from Jerusalem, and from Judea, and from beyond the Jordan" (4:24-25). Capharnaum, the town where Matthew lived and probably worked, was a very Jewish city. It was also a natural rendezvous for pilgrims who formed into caravans for the yearly journey to Jerusalem for the Pasch. As a tax collector meeting so many townsmen and travelers daily, it is likely the rumors he heard grew to be almost constant, and perhaps some of the cured even showed themselves to Matthew. He had heard enough about Jesus to begin wondering if He might actually be the long awaited Messiah.
And so, Jesus, after beginning the formation of His apostles, called Matthew with the simple command, "follow me." Understanding what Matthew had heard daily for at least six months previously about the miracles of Jesus, and understanding his conception of the tremendous importance of such signs, it is not difficult to imagine Matthew immediately stop working with money, getting up and leaving the accounting unfinished and in disorder.

Verse 10: And it came to pass as he sat at meat. This was in Matthew's own house, but he doesn't mention it. This appears from what Luke says, Levi, that is, Matthew, made him a great feast in his own house: to this feast he invited many of his companions, publicans like himself, and sinners, that they might be drawn by the kindness of Christ to follow Him, as he had done.
Sinners are here distinguished from publicans. These sinners seem to have been dishonest Jews, who cared little for the law and religion of the Jews, and lived like heathens.

Verse 11: And the Pharisees seeing it. The words are not a question, but an accusation.

Verse 12: But Jesus hearing it, from the report of His disciples. For even the Pharisees did not dare to make this charge to Christ Himself.

Verse 13: Go then: that is, go away from Me; depart out of My sight. They are the words of one repudiating them. And learn, what Hosea (Osee) says (6:6), I desired mercy and not sacrifice. Jesus recalls the same passage in Matt. 12:7.
We worship God by external sacrifices and gifts, not for the benefit of God, but for ourselves and our neighbor. God doesn't need our sacrifices (He requires them), and wishes them to be offered to Him in order to arouse our devotion and for the profit our neighbor. So mercy (where we supply for others' defects), is a sacrifice more acceptable to Him, as it is more directly profitable to our neighbor's well-being, according to Hebrews 13:16: "Do not forget to do good and to impart, for by such sacrifices God's favor is obtained."

I came not to call the righteous, but sinners. St. Augustine; Luke adds to repentance (5:32), which explains the sense; that none should think that Christ loved sinners because they are sinners; and this comparison of the sick shows what God means by calling sinners, as a physician saves them from their sickness, hence the nickname, "The Divine Physician".
Christ also called Nathanael, who was a just man. Also He called the Blessed Virgin, Sts. John, and Elizabeth, who were saintly, to still greater sanctity and perfection.

Verse 14: Then came to him the disciples of John. The Pharisees instigated John's disciples to propose this question to Christ. "Therefore," says St. Jerome, "John's disciples are to be blamed, because of their boasting about their fasting, because of their uniting themselves to the Pharisees, whom John had condemned; also because they were calumniating Him of whom John had preached." Moreover, the disciples of John said these things out of zeal for their master, and out of envy of Christ, preferring John to Him. This can be seen in St. John 3:26 - The disciples of John told him that Jesus "is baptising and all men are going to him".
We sometimes see this in religious who extol their own founder or patron above everybody else: but in doing this, they are really seeking to exalt themselves. Such were the Corinthians, who said, "I am of Paul, I of Cephas." (1 Cor. 3:3.)

This particular fast to which they refer was not prescribed by the Law, for Christ and His disciples observed the fasts as well as all the other requirements of the Law: but it was a fast, either appointed by the Jewish doctors, or else voluntarily taken up by their disciples at the exhortation of the doctors. Wherefore St. Luke relates that they said, Why do the disciples of John fast often, and make prayers, and likewise the disciples of the Pharisees, but Yours eat and drink? It is like saying, "You wish to be our Reformer, and a master of perfection: Why then do we fast, when You and Yours lead a genial life?"

Verse 15: And Jesus said to them, Can the children of the bridegroom. The meaning of children of the bridechamber, is that they rejoice in the Bridegroom's marriage, or are His familiar friends.
In mourning, men fast, and fasting makes them sad; just as, on the contrary, food and wine make men jovial and cheerful. The meaning is, "It is not wonderful that My disciples do not mourn and fast whilst they are enjoying Me and My nuptials. For at a wedding, modest banquets are becoming, fasting is unbecoming. He also alludes to the ancient custom of mourning for the dead, accompanied by fasting. Thus the Hebrews mourned for Saul, fasting seven days.
Christ here also shows that novices in the faith and in religious orders should be treated gently at first, as being but children in spirit, until they become matured in virtue, otherwise they might despair, or leave the path of virtue. St. Pachomius, who received the rule of his Order from an angel, directed novices to be instructed in it for three years, as Christ taught His Apostles and instructed them in His school for three years.

After Christ's death, the Apostles often fasted, and suffered from hunger and thirst, as St. Paul relates at length, Acts 13:2-3; Acts 27:9, 2 Cor. 11:27, etc. It has been said that St. Peter also did severe penance, and ate only bread with olives.
In the Eastern Church, according to St. Epiphanius (310-403), Christians fast on Wednesdays and Fridays. Various customs like this arose because on Wednesday Jesus was betrayed by Judas, on Friday He was crucified, and on Saturday He lay in the tomb. St. Epiphanius adds that formerly on fasting days Christians ate nothing but bread and salt, with water, and that this was directed by a decree of the Apostles.
St. Ambrose, explaining the words of Christ, The Bridegroom shall be taken away from them, says, "No one can take Christ from you, unless you take yourself away from Him."

Verse 16: Nobody puts a piece of raw cloth.
If an ancient garment is torn, it should be mended with the like old cloth, not with new, because the new cloth will be much more resistant to wear than the old.
And there is made a greater tear than it was before, when the garment was torn; because what has been added to it to mend it, tears it still more.
The ancient and ingrained habits of His disciples were like old garments, and their infirmity as old bottles, so do not, impose upon them hard and rigid penances and fasts, since they are not prescribed by the Law, but are voluntary lest also the fruit of My teaching should be lost to them, and they, being moved to despair, should forsake Me and My teaching: Tertullian explains that by old garments and old skins is meant the Old Law, by the rough and new patch the New Law, or the Gospel. For the New Law has reformed the Old, and as it were made it new. For precisely and adequately, by the old garment and the new, the Apostles are meant, who as yet, from their old habit of eating and living freely, were old, but were to be renewed at Pentecost by the spirit of temperance and austerity.

Verse 17: Neither do they put new wine. Christ shows with three examples that His disciples must not fast when He was present.
1. By the parable of the Spouse and the wedding.
2. Of the old and new garment.
3. Of the new wine, and the old bottles of skin.
The sense is, as new wine, by the violence of its fermenting spirit, bursts the old skins, because they are worn and weak, and so there is a double loss, both of wine and skins;
Therefore new wine must be poured into new skins, that, being strong, they may be able to bear the force of the must: so in like manner new austerities and fasts must not be imposed as yet upon disciples, because their spirits might be broken, and they leave.
Also, a pure and perfect life agrees with a mind cleansed from vices, pure and renewed. Otherwise both the austerity and the mind itself are full of sourness and bitterness.

Verse 18: As he was speaking these things, A ruler of the synagogue, as Luke adds, who presided over the synagogue in Capharnaum. There were several rulers of the same synagogue. His name was Jairus, as Mark records (5:22).
My daughter, twelve years old, as Luke says, is even now dead, but come. Matthew, using brevity, relates in substance what was done, but not the exact historical sequence.
Mark and Luke state, the child was not yet dead when her father first came to Christ and said, Come, lay thy hand upon her, and she shall live. As Christ and Jairus were going together, some one ran, and told Jairus that his daughter was dead, and that the case being now desperate, he should come away from Christ.
St. Chrysostom and Theophylact explain differently. She is dead, i.e., she is near death, for in this way those who are wretched, are wont to exaggerate their miseries, that they may more easily obtain the aid for which they seek. St. Augustin adds, that the father by reckoning the time which his journey had taken, might suppose that she, whom he had left in her last agony, was now dead.
But come, lay thy hand. Jairus had seen, or heard of many sick who had been healed at Capharnaum by the laying on of hands; and he hoped that Christ would do the same for his daughter.
Everywhere in the New Testament, except where our Lord laid His hands on the children to bless them (Matt 19:15), the imposition of the hands always means the conferring or exercise of special power, such as healing the sick, raising the dead, consecrating for the service of God.
In Matthew 9:18 (syn. Mark 5:23), Mark 16:18 and Luke 4:40, Jesus is either demonstrating this power Himself, or giving instruction to the apostles (Mark 16:18 - "they shall lay their hands upon the sick and they will recover). Our Lord not only instituted the sacrament of ordination, but also established much of the external rite.

Verse 19: And Jesus rising. St. Chrysostom adds that when Christ first went with Jairus, He proceeded somewhat slowly, and conversed for some time with the woman with the issue of blood, that in the meantime the girl might die, and that there might be a manifest proof of His divinity and the resurrection.

Verse 20: Behold, a woman. She was from Caesarea, a place called Dan, afterwards Paneas, (from Eusebius). St. Mark relates at greater length this history of the healing of the woman.
Chrysostem: This woman, who was known to all, did not dare to approach the Savior openly, nor to come Him directly, because according to the law, she was unclean; this is why she touched Him from behind, and only ventured to touch the hem of His garment.
Now the virtues of Christ are by His own will imparted to those men, who touch Him by faith. Therefore, Jesus, knowing in Himself the virtue which had gone out of Him, to show that with His knowledge, and not without His being aware of it, the woman was healed. He asked, (not in Matthew - Luke 8:45) Who touched me? although He knew her who touched Him, that He might bring to light the woman, by her coming forward, and proclaim her faith, and lest the virtue of His miraculous work should be consigned to oblivion.
But the woman fearing and trembling. The woman feared because she thought she had stolen health. Ven. Bede: The object of His question was that the woman should confess the truth of her long want of faith, of her sudden belief and healing, and so herself be confirmed in faith, and afford an example to others. But he said to her, Daughter, your faith has made you whole; go in peace, and be whole of your plague. He said not, Your faith is about to make you whole, but has made you whole.

Verse 23: And when Jesus came, &c. Minstrels. There were women minstrels as well as men. Jeremiah speaks of the former (9:17), "Call for the mourning women, that they may come, and let them make haste, and take up a wailing for us, that our eyes may run down with tears, and our eyelids gush out with water." This was not only a Jewish custom - it was also common among the Gentiles.

Verse 24: He said, Give place. The girl was really dead, as is plain from verse 18. Christ, however, denied this, and said that she was asleep. 1. Because as St. Jerome says, to God and Himself, to whom all things live, she was not dead, and because she was to be raised again at the Judgment Day. Wherefore the dead are continually called in the Scriptures, those who sleep.
For example, when Lazarus was dead, Christ speaks of him as sleeping (John 11:11).
Moreover, the soul of this deceased girl, like the souls of others whom Christ and His saints have raised from the dead, was not yet judged, or condemned to hell, or purgatory. But God's judgment was suspended, because it was His will to bring her back to life.

Verse 25: And when the multitude was put forth, he went in, with, says St. Mark, the parents of the child, and Peter, James, and John. Christ put forth the crowd, because they were not worthy to see that which they would not believe.
He held the hand of the dead body, as though ruling and commanding it, and saying to it in Syriac, Talitha cumi that is, Maid, arise. "For as the Father raises up the dead and gives life: so the Son also gives life to whom he will." (John 5:21)

Mark adds, And he commanded that something should be given her to eat. So the resurrection might be proven to be real.

Verse 26: And the fame . . . into all that country that is, into the whole of Galilee. All men spread abroad the news, and celebrated this resurrection of the maid by Christ, speaking of it as a new, unheard of, and Divine work. And in so doing they preached Christ, that He was a prophet - the Messiah.
Sts. Hilary, Ambrose, and Jerome say that these things are an allegory of the Church. The woman with the issue of blood, who received health and the salvation of her soul before the daughter of the chief of the synagogue, or the Jews, is the people of the Gentiles; for after the fulness of the Gentiles has entered into the Church, the Jews shall be converted, and saved at the end of the world.
Only the three chief Apostles are present (Peter, James & John), that it may be signified that Christ, by the Apostles and their successors, will raise sinners from death; and that this is the prime and chief power of the Apostles, concerning which Christ said, "Receive ye the Holy Ghost, whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained." (John 20:23)

Figuratively, both the woman healed of the issue of blood, and Jairus' daughter raised from the dead, denote the sinful soul, which Christ raises from the death of sin to the life of grace; but first, the friends and minstrels must be driven out that is, the depraved companions and the wicked spirits. By His mighty power He takes her by the hand, gives her life, and raises her up from the deep of death to the summit of life. She is bidden to walk, that is, do good works; and to eat, that is, to feed on the Eucharist, that it may strengthen and confirm her life.

First, this maid of twelve years old, whom He raised immediately on her death.
Second, the young man, the widow's son, whom He raised as he was being carried to the tomb.
Third was Lazarus, whom He called out of his sepulchre, after he had lain there four days.

First, the young girl denotes young people and inexperienced or from frailness or infirmity, fall into sin, but very soon, being touched by God, see their fall, and easily repent, and rise again.
Second, the young man denotes those who have fallen repeatedly into sin, and are verging upon a habit of sin. These are with more difficulty recalled to life. They need more powerful and grace. So it came to pass that Christ commanded the bearers of the young man to stand still. And touching the bier, He said in a commanding manner, Young man, I say unto thee, Arise.
Thirdly, Lazarus denotes those who have grown old in sin. These are with great difficulty recalled. They need the most efficacious grace and vocation of God. And the indication of this, was Christ's groaning, weeping, and crying with a loud voice, Lazarus, come forth.

Verse 27: And as Jesus passed from there, i.e., from Jairus' house. You are the Son of David, that is, the Messiah, to whom this healing of blindness and other diseases has been promised by the Prophets. (Is. 35:5; 61:1) The Messiah had been promised to David as his Son, that He should be sprung from his posterity. Wherefore Messiah was always called by the Jews, the Son of David. Therefore these men, whose bodily eyes were blind, had sharp-sighted minds.

Verse 28: And when he came to the house. The house where Jesus was staying. Christ did not answer the blind men as they cried to Him in the way, and asked their sight. He put them off until He came into the house, 1. That He might prove them, and kindle their faith and desire of healing. 2. That He might teach the necessity of persevering in prayer.
This faith then gave rise to hope, insomuch that these blind men conceived the hope that what Christ was able to do, that He would do.

Verse 30: And Jesus strictly charged them. The Latin is comminatus est: which means literally, He sharply and sternly threatened them. He did this to show His strong dislike of showing off in His miracles, and to teach us to dislike it.

Verse 31: But they going out, spread his fame abroad in all that country. These blind men did not offend against the strict charge of Christ by publishing His miracle, because they persuaded themselves that Christ had done so, not by an absolute law, but only out of modesty. The Fathers are persuaded that Christ spoke in this sense: St. Chrysostom, "To another He says, Declare the glory of God (John 11:4); surely He teaches that they are to be corrected, who wish to praise us for our own sakes, but not if they do so for the glory of God." And St. Jerome says, "The Lord, because of humility, avoiding the glory of boasting, gave this command; but they, in remembrance of His grace, were not able to keep silent about His kindness."

Verse 32: They brought him a dumb man possessed with a devil. Deaf more than dumb. The word, says St. Jerome, is used indifferently, in both senses, in Scripture. For they who are deaf from their birth, are usually dumb; for they who cannot hear anything, are not able to learn sounds and words, so as to speak them. For we generally only learn what we hear. Because of this, Christ did not require faith from this man as He did from others. So St. Chrysostom, Theophylact.

Here Christ fulfilled the prophecy of Isaiah concerning Him (chap. 35), "Then shall the eyes of the blind be opened, and the ears of the deaf shall be unstopped." This was a different demon from the one of whom Luke writes of (11:14). Matthew writes fo this second one in 12:22.

Verse 33: And after the devil was cast out, the dumb man spoke. From this it appears that the demon made this man deaf and dumb, who was not so naturally. He did this by hindering the use of his tongue and ears, so that, when he was cast out, the dumb man both spake and heard. The mercy of Christ by which He made whole a man who neither asked nor thought about it who was unable either to speak or think, for he was possessed by a devil simply at the prayer of those who brought him. Where there is greatest affliction, there is the mercy most and help of Christ.

Verse 33, cont.: The multitudes wondered, saying. Neither Moses, nor Elias, nor Isaiah, nor any other of the prophets, performed so many and so great miracles as Jesus did. Therefore He was greater than they, and so was the Messias, or Christ. They preferred Christ, says St. Chrysostom, to all others, because He quickly healed an infinite number of incurable diseases.

Verse 34: But the Pharisees said, by the prince of the devils He casts out devils.
Now, meekly bearing and despising their charges, He proceeds in His course of doing good, and confutes their blasphemies by fresh miracles.
This awful blasphemy Christ refutes in chap 12:25 - "Every kingdom divided against itself shall be made desolate". If Jesus was doing the work of the devil He would be defeating the devils purpose.

Verse 36: Like sheep that have no shepherd. There is no animal so simple, careless, improvident, so exposed to be the prey of wolves and other wild beasts, and therefore so needing a keeper, as a sheep. Christ takes notice that the Scribes and priests, did not care for the good of the people, to lead them in the way of salvation. And so they were not pastors, but shearers of the sheep, who only cared for the milk and the fleece, that is, for what profit they could make out of the people. The Scribes, says St. Chrysostom, were not so much shepherds of the sheep as wolves, for in word they taught them false and perverse doctrines, and by their example they destroyed the souls of the simple ones, especially in that they called Christ a magician, and so alienated Him from the minds of those who were well disposed to Him.

The Lord of the harvest. St. Chrysostom says, the Lord sent His Apostles to reap that which He Himself had sown by the Prophets.

Here ends the early manhood of Christ and His Acts from His Baptism and first Passover until His second Passover. That is to say, it is the history of one year and some months.

John 4:37-38,
"For in this is the saying true: That it is one man that sows, and it is another that reaps. I have sent you to reap that in which you did not labor: others have labored, and you have entered into their labors."
By the words, "others have labored" is meant the prophets, who had sewn the seed in the Old Testament, in order to bring men to believe in Christ. This was the end of the law, this the fruit which the prophets looked for to crown their labors.

catholic bible study chapter 8

Verse 2: And, behold, a leper. This same miracle is related by Mark (1:40), and by Luke (5:12), and actually took place before the Sermon on the Mount, but was not the first miracle of Jesus, as may be gathered from Mark 1:23 and 29, Luke 4:32 and 38.

The chronological order of this narrative goes like this:
1.) After Christ had called Peter and Andrew from their fishing to follow Him, as Matthew relates (4:18), He entered into Capharnaum.
2.) There He preached in the synagogue, and healed the demoniac. From there He proceeded to
3.) Peter's house, and healed his mother-in-law. This miracle, therefore, and the others which follow to the end of chapter 9 should, according to chronological sequence, to be inserted in Matthew chapter 4, immediately after verse 22.
The reason is, that Matthew wished to give a summary of Christs' doctrine, and then to relate in order His miracles, both those which He accomplished before His sermon, and those which He did afterwards, in confirmation of His doctrine.

1.) Luke says that it came to pass in one of the cities. We must understand, near the city. By law, lepers were ordered to be kept entirely apart, and were forbidden to enter towns and camps, so the inhabitants would not catch the disease. Some think that the Levitical law only forbade lepers living in towns, but not their passing through them, so that this leper might have been cleansed by Christ as he was passing through this city. This city, as may be gathered from the fifth verse, was Capharnaum.
2.) Both Mark and Luke speak of other miracles as previously performed.

How great, incurable and contagious, a disease was leprosy is plain to see, as lepers, both by the ancient law and even today, are barred from living or associating with others. In lepers there is a contagion which spreads by contact with the whole, whom they are able to infect by the stench of their ulcers and their fetid breath. With them, by the contagion and the infection of the disease, the face is disfigured, the hair falls off, the nostrils are enlarged, the bones are eaten away, and the tongue swells, in short, every kind of disease, and all their symptoms, are found with leprosy. Hot, stony and salt regions, and such as are exposed to excessive cold and heat, are particularly prone to this disease. Such regions were Palestine and a part of Egypt.
Adored, i.e., falling down upon his knees and face. The leper did this not with the design of rendering Him civil honor, but that he might give to Christ the highest worship of religion, as is plain from his so humble and believing petition. He asked as if he were saying, I know that You have the power of God, and therefore dominion over diseases. And if You will, the thing is done, and I am healed. This leper had faith in the Divinity of Christ, partly from His inward illumination and inspiration, partly from His miracles, several of which Christ had already performed in this first year of His preaching. This leper was healed in the second year. And also, by the words, if You will, shows the desire of being healed, combined with resignation to the will of Christ.
And Jesus stretching forth his hand, Touched him, showing that He was above the law, which forbade contact with the leper, from fear of contagion. But there was no danger of such contagion in Christ's case, but rather the certainty of healing the leper. When, Christ touched the leper, He did not to go against the law, but as fulfilling the spirit of the law.
Jesus also touched him out of kindness, that He might show His love for the leper.

I will, be made clean. From these words the Fathers prove the Divinity of Christ and His omnipotence. Manichaeus taught that Christ did not have real flesh, but only appeared to, and could not either touch or be touched.
And Jesus said to him. (Mark, threatened, i.e., commanded him with a severe and stern countenance.) He did this to avoid ostentation, and to teach us not to boast of our virtues and gifts, but rather to conceal them.
But go, show yourself to the priest; Mark has to the high priest. "He sends him to the priests," says St. Jerome, "on account of humility, that He may appear to show deference to them, so that they might either believe and be saved, or else be held without excuse; and, lastly, that He might not be accounted to violate the law.
The gift which was to be offered to the priest by lepers who were cleansed was a lamb, or, if the leper were poor, two turtle doves, or two young pigeons. (Lev. 14:13, etc.)
For a testimony unto them. The priests. By the word testimony, some understand the law, as though He had said, "Offer the gift enjoined, that you may fulfil the law which Moses commanded." In Psalm 118, the law is called a testimony.
This then, was the testimony which the leper gave to the priests that he was cleansed from his leprosy: A physical inspection of his body and his limbs was made by them. If they saw that he was healed, they accepted his gift as a thank-offering to God; but if he were not healed they refused it.
Leprosy also signifies mortal sin, especially that which is contagious, such as heresy is in a special manner, because of its extreme foulness and infectious nature. S. Augustine. Hence the cleansing of leprosy is the symbol of the sacrament of penance, and of sacramental confession, where sins are forgiven. From this figure, St. Jerome shows how the priests must be cognisant of the various kinds and varieties of sins. St. Chrysostom does the same, teaching that the office of a Christian priest is far more powerful and excellent than was that of a priest of the order of Aaron, because to these latter it was not granted to heal leprosy, but only to declare that it was healed, while the Catholic Priest does not merely declare sins are forgiven, but really cleanses and absolves them.

And this was the reason why, when Matthew writes that Christ came down from the mount (verse 1), where He had taught the Evangelical Law, Matthew shows that Jesus' first miracle is the cleansing of the leper, chiefly because the various stages of leprosy best represent the foulness and plague of sin, and the cleansing of leprosy the forgiveness of sins. And so Christ in His Passion assumed the appearance of a leper, that He might take upon Himself and heal the leprosy of our souls. As Isaiah says (53:4), "Surely He has born our infirmities, and carried our sorrows; and we thought Him as it were a leper, and as one struck by God, and afflicted. But He was wounded for our iniquities; He was bruised for our sins."

Verse 5: And when he had entered into Capharnaum. This was the second miracle by which Christ confirmed His teaching upon the mount, as St. Jerome says. The leper was a Jew, and the centurion was a Gentile probably a Roman, a captain of 100 men or more. This centurion was Caius Cornelius, a Spanish centurion, the father of Caius Oppias, the centurion who stood beside Christ on the cross, and saw the signs with the sun, earth, and rocks, and was converted to Christ. Both father and son afterwards preached the Gospel in Judaea and Spain.
Came to him. Luke (7:1) relates the same miracle differently. He does not say that the centurion himself came to Christ, but sent to Him, first Jews, then his friends, to ask the favor of Him that He would heal His servant. In St. Luke we supply from St. Matthew, that after his friends, the centurion himself, last of all, came to Christ, either for the sake of doing Him honor, or because of the urgency of the disease, and the imminent peril of death. St. Chrysostom. Or, we can say the centurion is here said to have come to Christ, and sought and answered Him, not personally, through his friends. Sts. Augustine and Bede.

Verse 6: Grievously tormented, and so at the point of death, as St. Luke says. This was sudden and acute paralysis. There are other slow forms of paralysis, which are without this excessive torture and immediate danger. The torment here spoken of seems to have been convulsion and drawing up of the nerves, which have their origin in the brain.
There is a second account of this miracle, again St. Luke says he asked him to come; while Matthew, and Luke himself, relate what seems a contradiction of this in his saying, Lord, I am not worthy that You should enter under my roof, but speak the word only. The explanation is, that the words asked and sent apply to the ambassadors of the centurion. He asked through them that Christ would heal his servant; but the servants added of themselves the request that He would come and heal him by touching him. And so, by means of the elders, he asked Jesus to come. Luke, for the sake of brevity, rolls together what was done and said by the Jews and the centurion, without distinguishing or separating one from the other.

Verse 8: Say in a word only. The centurion believed that Christ was at least, an extraordinary prophet, and most dear to God in other words, the Messiah promised to the Jews.
For I also am a man under authority. St. Jerome commends the faith of the centurion, who, though he was a Gentile, believed that one who was paralytic could be healed by the Saviour; his humility, in that he deemed himself unworthy that He should come under his roof; his prudence, because he beheld the Divinity lying hid beneath His human flesh.

Verse 10: And Jesus hearing this, marvelled. Could wonder really exist in Christ?
Wonder arises in us when we see or hear something new. But Christ, by means of infused knowledge, knew all things before they were done. Christ, however, stirred up in Himself, as it were, by experimental knowledge, when He met with anything new or wonderful, a certain, as it were, interior act of wonder, and the outward expression of that wonder, that so He might teach others to marvel at the same. Sts. Augustine & Thomas Aquinas: "Who indeed, save Himself, had wrought in the man that very faith at which He marvelled? But even if another had wrought it, why should He marvel who had foreknowledge? That the Lord wondered signifies that we must wonder. But all such movements in Christ are signs, not of a perturbed mind, but of one teaching authoritatively."
In Christ, besides that Divine knowledge which He had as God, there was a threefold knowledge, as He was man.
1. Beatific, by which He beheld the essence of God, and in the enjoyment of which He was blessed.
2. Infused, by which, through the appearances sent into His soul by God, at the very moment of His Conception, He knew all things.
3. Experimental, by which those things which He understood by infused knowledge, He daily saw, heard, and understood experimentally.

When Christ says, I have not found so great faith in Israel, He speaks of the ordinary run of people at the time of His preaching, for there was greater faith in the Blessed Virgin, in Abraham and Moses, and John the Baptist, and others.
Origen gives us examples of the "ordinary run" of people: "Jairus, a prince of Israel, asking in behalf of his daughter, does not say, Say in a word, but Come quickly. Nicodemus, when he heard of the Sacrament of Baptism, answered, How can these things be? Martha and Mary said, Lord, if You had been here, my brother would not have died.

Verse 11: But I say unto you. Christ here predicts the calling of the Gentiles, and the rejection of the Jews. He alludes to Isaiah 43:5 etc., where is shown the calling of the Gentiles from the four quarters of the earth, their grace and glory.
Shall sit down i.e., shall rest, says St. Hilary. But the Greek has lie down as on a triclinium, or couch. They shall feast as guests at a magnificent entertainment. For to this the kingdom of heaven, and the felicity of Christ and His saints, is often compared, because of their perfect joy, security, and satisfaction. There is an allusion to Ps. 16:15, "I shall be satisfied when Your glory shall appear."

Verse 12: But the children of the kingdom, i.e., destined and called to the kingdom as being Israelites, as being the children of Abraham, Isaac and Jacob, to whose seed God had promised both the earthly kingdom of Judah, and the spiritual kingdom of eternal glory in heaven. By a similar Hebrew idiom, they are called children of death, of hell, of the resurrection, to whom death or hell is threatened, or to whom the resurrection has been promised.
Into the exterior darkness - hell.
The first Christians fasted until evening - Tertullian. As late as the time of St. Thomas Aquinas (1270), it was customary to fast until 3:00pm, when Christ expired upon the cross. Anyone who took food before that hour was considered not to have fasted, according to a decree of the Council of Cabillon. (Summa 2. 2, q. 147, art. 7)

The meaning of the passage is: the children of the kingdom the Jews, destined, for the sake of their fathers, Abraham, Isaac, and Jacob, to the kingdom of heaven, on account of their unbelief, in refusing to believe in Christ, shall be excluded from the royal and heavenly feast, and shall be driven into the outer darkness of hell.

Verse 13: And Jesus said to the centurion. This passage shows that Christ had not gone into the centurion's house, or touched his servant.
Let masters learn from this narrative what great care they ought to bestow upon their servants, and how dear they ought to be to them. So dear was this servant to the centurion, that he employed the aid of the elders and his friends to call Christ to heal him. So too, in turn, ought servants to obey their masters with the greatest zeal, love, and reverence.
Mystically, the centurion is every one who rules over his members, senses, and faculties, so that they, as it were soldiers, may fight for and serve God.

Verse 14: And when Jesus was come into Peter's house, which belonged to Peter and Andrew, as we find in Mark 1:29. This house was at Bethsaida, the native place of Peter (John 1:44). Bethsaida was close to Capharnaum, about half-hour's journey. The mention of the mother-in-law shows that Peter was married, and that he left his wife and a daughter, was called Petronilla. None of the Apostles, except Peter, are spoken of in the Gospels as having a wife.

Peter's wife was called Perpetua, says Molanus, although others called her Concordia. After, when she had converted to Christ, and was being led to martyrdom for her faith in Him, she was strengthened by S. Peter, who said, "O spouse, remember the Lord." This is related by Clement of Alexandria. Petronilla, on account of her great beauty, was sought in marriage by a nobleman named Flaccus. She asked for three days to deliberate. The term being expired, she received Holy Communion from the priest Nicomede, after which she gave up her soul to God, and is reckoned among the Virgin Saints. Her relics are still preserved at Rome, in the Basilica of S. Peter.

Sick of a fever; a great fever, says St. Luke. The fever symbolized the fever of the soul - the fire of concupiscence, the burning heat of pride, envy, gluttony, or lust.
St. Ambrose: "Under the type of Simon's wife's mother, our flesh suffers under the fevers of various spiritual sicknesses, and is tossed by the varied enticements of immoderate desires.

Verse 15: And he touched her hand. S. Luke adds, He commanded the fever. He would not always work miracles with a display of power, but sometimes hide them. By touching her body He not only banished the fever, but restored her to perfect health. Jesus in showing His power, does what medicine still cannot do - make a fever leave immediately.

Verse 16: When evening came . . . all that were sick He healed. St. Luke says (4:40), laying his hands. Christ did not hold back from touching those who had ulcers, running sores, and leprosies, that He might show the power and virtue of His Divine touch, and heal them all.

Verse 17: That it might be fulfilled. Isaiah 53:4. These words of Isaiah have a twofold meaning. The first is concerning diseases of the soul - sins and their penalty, which Christ took upon Himself, and abolished upon the cross. This was Isaiah's chief meaning, as appears from what follows, and from the words, He carried. (Isaiah has carried, New Test. has took).
The second meaning concerns diseases of the body, which are at once the types and result of diseases of the soul. These too, Matthew here says, Christ bore: not by actually becoming diseased Himself, but by compassion, and by wholly healing those who were diseased. Hence the Syriac translates, He shall sustain our sicknesses. Christ bore so many torments, and even the death of the cross. Christ had the power of healing diseases in that He Himself took them upon Himself, by atoning for and expiating them upon the cross. St. Chrysostom and Origen.

Verse 19: And a certain scribe came. This doctor of the Law seeing Jesus preparing to depart, and cross over the lake, and being moved by His preaching and miracles, and the concourse of applauding people, desired to be associated with Him as a disciple with a master.

Verse 20: And Jesus said to him. Common, worthless, and even noxious animals, such as foxes and birds of prey, have places of rest and shelter; but the Son of Man, He who was born of the Virgin, and made man, has nothing of His own, not a cushion, or a bed, or a bench on which to rest.
Christ here detects and uncovers the covetousness in the Scribe. It is as though He said to him, "You desire to follow Me because you see Me pleasing to the people, because of the healing and benefits which I bestow upon them. Hence you hope, in following Me, to increase your possessions, and pick up many gifts, as though I made Me and Mine rich by the Gospel. Sts. Hilary & Jerome. "Why," continues St. Jerome, "do you wish to follow Me for the sake of riches and worldly gain, when I have not even one little guest-room?"

This passage also refutes the heresy of those who condemn voluntary poverty, which religious profess.

The originator of this heresy was a Lombard named Desiderius, in the time of Pope Alexander IV (r. 1254-1261), and another called William of Holy Love, in the same age, who are entirely refuted by Sts. Thomas and Bonaventura. By an entirely opposite error, other heretics, called Apostolici, have falsely concluded from this passage, as St. Augustine testifies, that this absolute poverty is necessary for all men for salvation. From the same passage the Waldenses, or Poor Men of Lyons, and Wickliffe, have falsely argued that it is unlawful for bishops and priests to possess any property, but that they ought to live only on alms, because Christ did so.

But Christ did so being perfect, and gave it as a counsel, not as a command necessary to salvation. Hence this error is denounced by many decrees of Councils.

This passage also explains that poverty consists in this that a man should possess nothing as though it were his own, but should keep his affections free for God alone, to serve Him. And it is not against this spirit to possess in common things necessary for life. By a decree of the Council of Trent, all religious, except the Franciscans, are allowed to own even real property in common, that they may not be forced to beg, nor be anxious about supplies, nor become burdensome to the faithful. For even Christ and the Apostles had goods in common, of which Judas was the steward and dispenser, as appears from John 12:6.

Verse 20: Son of Man. The phrase is used about 69 times in the NT (Matt. 30, Mark 14, Luke 25, John 13). At the time of Christ it was not a common Messianic title. Jesus used the phrase (from Daniel 7:13, also in Psalms 8:5) as a means to progressively reveal Himself as the Messiah to the Jews. The expression is used on two different kinds of occasions: 1.) those which allude to the salvific mission and to the life Christ lived on earth, where He ived a life of humility, suffering and death (ex. Mark 2:10 & 28; 8:31), 2.)those which refer to His glorious Second Coming (Matt. 25:31; 26:64).
As the Son of Man, on occasions He forbade his disciples and others from openly preaching and declaring that He was the Messias. The reason for the Messianic secret lay in the fact that Jesus was a "spiritual", humble Messias, who be His servile death was to redeem men from their slavery. By this title, He also wished to indicate that His human nature was subject to the Father, and thus, correct the Messianic expectation current among the Jews of His time. The title also insinuates that He was fulfilling all the prophesies of the OT.
After His death and Resurrection neither the Apostles nor the Church made use of this title to describe Jesus, because it seemed too humble a title to refer to the glorified Jesus, who is seated at the right hand of the Father and will come to judge the living and the dead. To His disciples He gave orders to confess and preach Him as the Son of God.

Son of Man signifies more than man, because man can be created by God alone, as Adam was created; but Son of Man signifies sprung from Adam, the common parent, that first we might see the infinite humility of Christ, that He should deign to be sprung from a sinful man, and to receive in Himself his miseries and his mortality in that earthly body which He assumed. here we also see the wonderful brotherhood and charity of Christ to men, whereby He willed to be born in Bethlehem, of the same common parent Adam, that He might become the Brother of all men, and akin to them in blood, that He might be closely grafted into human nature, and united to it, even to the whole company of mankind, by human generation and natural birth from man, after the manner which was explained in chapter 1:18, according to the words of Isaiah, "Unto us a Son is born, a Child is given." Son of Man therefore denotes the perfect kindness, friendship, and condescension of Christ, and by which He offers Himself to men as the Son of Man, as a Child to children. Why do you fear to draw near to Jesus? He is the Son of Man. Why do you tremble, O sinner, at the wrath of God? Come unto Jesus, the Son of Man, made a little Child for you. For "the Son of Man came to seek and to save that which was lost." And "the Son of Man came not to be ministered unto, but to minister, and to give His life a ransom for many." Son of Man, therefore, is a proper name of Christ. It is the mark of His dignity, and of His love, the wonder of all ages, that the Only-Begotten Son of God should, for men, deign to become the Son of Man, and to have His conversations with men, that He might teach them the way of salvation, and redeem them by His Cross, and make them happy in heaven.

Verse 21: And another of his disciples. This disciple may not have been one of the twelve Apostles, but some other person who was called by Christ to follow Him. In Luke 9:59, Christ had previously said to this same person, Follow me. He did not refuse the call of Christ, but wished, after having discharged his debt of piety, to be more free to follow Him. From the answer of this disciple, given by S. Matthew, we may understand his questioning and vocation by Christ. Jesus simply refused the permission the disciple had requested.
Lord. Reverently and obediently he speaks to Christ as desiring to do Him service; whereas the Scribe, with somewhat too much freedom, addressed Christ as Teacher (magister). The one was deservedly left, the other chosen. How much of evil was there in the Scribe? how much of good was there in this man? St. Augustine.

St. Chrysostom and others explain that his father was already dead (not soon to die, as others thought), and that Christ most opportunely called him, as though he said, "Your father is now deceased, Follow Me. I will be to you a better Father. He had need of your good work, but now you have need of Mine. He was the author of your carnal life; I will give you spiritual and eternal life."

Verse 22: But Jesus said. A second time Jesus calls him. Twice He said, Follow Me, namely before his excusing himself, and afterwards because He willed him to be His disciple. He puts aside the impediment which he alleged, and forbids him to return to bury his father. But Christ assigns most convincing reasons for His refusal. He says, Suffer the dead to bury their dead.
Christ does not intend to condemn the burial of the dead, which is a work of mercy praised in the Book of Tobit. He wished to teach that when God calls, He must immediately be obeyed. For God knows our hindrances, and when He calls us in them He wishes us to break them off, and He in effect promises us His grace and help to enable us to do so. Following the call of God is to be preferred even to the burial of our parents. That is, divine duties are to be preferred to human duties, religion to nature, God to man.
Christ here also plays on the word dead.
The dead signifies those who are spiritually dead, as unbelievers and those who are destitute of the grace of God. Sts. Chrysostom, Jerome, and Augustine.
Afterwards by dead He means those who are corporeally dead. Let the dead, such as the Jews who reject belief in Me; let those who are steeped in sin and worldliness, bury their own dead.
Luke adds (9:60), But go and preach the kingdom of God. As St. Augustine says, "When the Lord is preparing men for the Gospel, He will not receive any such excuses as have to do with fleshly and temporal affairs." For, as St. Chrysostom explains, "It is far better to preach the kingdom of God, and rescue others from death, than to bury one who is dead and can be of no use, especially when there are other persons to discharge the office." And St. Gregory adds, "Sometimes in our actions lesser good deeds are to be set aside, in favor of other things of greater usefulness. For who is ignorant that it is indeed a good work to bury the dead, but that it is better to preach the Gospel?"

Verse 23: And when he entered into the boat. The Vulgate has navicula, "a little ship," because they were small boats, which were used for crossing the lake, and for fishing. Mark adds (4:36), they took him even as he was, i.e., as he was teaching the multitudes who were standing upon the shore ("and there were other ships with them . . ." Mark).

Verse 24: And, behold, there was a great tempest in the sea. Luke adds, the waves were filling the ship, and they were in jeopardy. The other boats were also storm- tossed, for these boats were near to Christ's ship, that there might be shown the greater fury of the tempest, and the greater power of Christ in calming it. God permitted this storm to arise from natural causes, such as vapors, and winds concurring with them, so that Christ raised and sent this storm.

1) He did this that He might declare His power, and show that He is Lord of the sea as well as the land, says Origen. Hence the angel who appeared to S. John set his right foot on the sea, as though commanding it. (Apoc. 10:2) For this angel represented Christ, as Bede and others say.
2) That His disciples, and the other passengers in the ship might, through the miracle of the quelled tempest, believe in Him that He was very and omnipotent God.
3) This tempest in the sea, says St. Chrysostom, was a type or figure of the future trials of the Church. For the ship in the waves represents the Church and the soul in temptations, by which they are quickened and profited. For a life without trial is like a dead sea. And so a man who is without temptation is like one who is dead. Temptation rouses him up to exert his faculties, that he may vanquish it.
The tempest therefore of the waves and winds is the temptation of pride, gluttony, lust, envy, and so on.

Let him then who is beaten by temptation do as sailors do in a storm:
1) Sailors make for the open sea, that their ship may not strike against rocks. So we should flee from the world and worldly things, and go to God as a haven of refuge; and let us with the Psalmist, "My soul refused to be comforted: I remembered God, and was delighted." (Psalm 76)
2) Sailors cast fittings and merchandise into the sea, that they may lighten the ship; so let the tempted unburden themselves by means of contrition and confession of the heavy weight of their sins, and lighten their minds. Hence doctors teach that they who are about to go on a voyage, especially a long and perilous one, ought to go to confession, that they may place themselves in a state of grace.

But he was asleep. This was voluntary, but at the same time natural sleep, so the winds and storm might increase, that Christ's power and authority might be the more manifested by His stilling them.
Christ slept on a pillow, as Mark relates (4:38), Christ's rest mystically means:
1. A good conscience.
2. Resignation to the will of God.
3. Confidence in God's power and providence. For on this a believer rests, and as it were sleeps, in all adversities.
The sleep of Jonah when the rest who were in the ship were in peril was a type of this.
Origen says, Christ slept as to His body, but was awake as to His Deity.

Verse 26: And Jesus saith to them, Why are you fearful. He said this before He had stilled the tempest, according to Matthew's order in this place, though Mark and Luke mention it afterwards. It was fitting that the extreme terror of the disciples should be calmed before the raging of the sea, and that their waning faith should be strengthened that it might be rewarded by the ceasing of the storm.
Faith here may be taken in the strict use of the word. Little faith is the cause of little confidence. St. Luke gives the striking question of our Lord to them, Where is your faith?
St. Bernard: "Though the world rages, though the enemy roars, though the flesh itself lusts against the spirit, yet will I put my trust in You."
Then rising up. He chided, as the Arabic translates, as a master does his servant. Mark says, according to the literal translation of the Greek, He threatened the wind, and said unto the sea, Be silent.
By these expressions is denoted the great violence by which the sea was tossed with the winds, such as no human power but only Divine, could make to cease. Here, therefore, Christ shows that He was God, since He, as their Master, commanded the winds and the sea.
Symbolically, as St. Augustine teaches: "Have you heard criticism? It is the wind. Are you angry? It is the waves. For when the wind blows, the waves arise, the ship is in peril, your heart is in danger, for your heart is tossed by waves. When you hear criticism, you desire to vindicate yourself. But now that you have gotten revenge and have yielded to another's evil, you have shipwrecked yourself. And why is this? It is because Christ is asleep within you. You have forgotten Christ. Awake Him therefore; call Him to remembrance. Let Christ keep vigil within you, and think about Him. Why should you wish to be avenged? He has cut you off from vengeance by His cry upon the Cross, 'Father, forgive them, for they know not what they do.'"

St. Augustine proceeds: "I will refrain from anger, and will return to the quiet of my heart. Christ commanded the sea, and there was a calm. What is said with reference to anger, you may apply to all your other temptations. Temptation arises, it is the wind. You are troubled, it is the waves. Awake Christ and let Him speak with you."
Allegorically, Bede says: "The ship is the tree of the Cross, by the help of which we who were sunk in the waves of the sea, proceed as Christ's disciples to the privileges of the eternal country. For Christ says, 'If any man will come after Me, let him take up the Cross and follow Me.'"

end of verse 26: And there came a great calm, as St. Jerome says, "All creatures feel their Creator; and things which are senseless to us are sensible to Him."

Verse 27: But the men wondered, saying. These men were not the disciples, but the sailors and others who were in the ship of Jesus, and in the other ships which accompanied it. For, as Origen says, "The disciples are never named but with the mark of distinction, Apostles, or Disciples."
What manner of man. The Greek word is not simply a question, but is uttered with an emphasis of wonder and admiration. "Who is this? He does not seem to be like other men, but a Being of a different race."

Verse 28: And when he came on the other side. Gerasa is a town of Arabia beyond Jordan, close to Mount Gilead, which was in the possession of the tribe of Manasseh, not far from the lake of Tiberias, where the swine were.

AUG; Whereas Matthew relates that there were two who were afflicted with demons, but Mark and Luke mention only one, we understand that one of them was a person of note, for whom all that country was in grief, and about whose recovery there was much care, when the fame of this miracle was the more noised abroad.
Luke says that he broke his bonds and was driven into the desert; Mark says that he often cut himself with stones. But they neither of them say that there was only one, which would contradict Matthew.

What is added respecting them - that they came from among the tombs - alludes to the error that the souls of the dead become demons. Because of this many soothsayers use to kill children, that they may have their souls to cooperate with them; and demoniacs also often cry out, I am the spirit of such an one. But it is not the soul of the dead man that then cries out, the demon assumes his voice to deceive the hearers.
None dared to bring them to Christ because of their fierceness, therefore Christ goes to them. Exceeding fierce, so that no man might pass that way. So they who hindered all others from passing that way, found one now standing in their way. They were tortured in an unseen manner, suffering intolerable things from the mere presence of Christ. And, lo they cried out, saying, What have we to do with you, Jesus, you son of David?

Have you come here to torment us before the time? From these words some have thought that the devils have not yet received the extreme punishment of their offences, and that they will not be condemned to be tormented in hell before the Day of Judgment. Sts. Hilary, Irenaeus, Justin, Lactantius, Eusebius, Nicephorus were thought to be of this opinion, but it is not found in their writings.
It is certain from Scripture and the Fathers that the devils, from the beginning of the world were condemned as soon as they sinned, and were tormented in the fire of hell. For by that fire they are tormented, even when they are away from it, having gone forth from hell, and taken up their abode in the air. This is brought about by the omnipotence of God. The fire of hell is a supernatural instrument of the omnipotent God, hence by the will of God, it can operate in the most distant places.
When therefore they said to Christ, Have you come, they did not speak of the ancient, perpetual, irrevocable torment of hell fire, but they deplored any new torment being inflicted upon them by Christ. This new torment was their expulsion from the bodies of those whom they were in the habit of possessing, as S. Chrysostom says, and their banishment to the prison-house of hell.

JEROME; This is no voluntary confession followed up by a reward to the utterer, but one extorted by the compulsion of necessity. But both the Devil and the demons may be said to have rather suspected, than known, Jesus to be the Son of God.
AUG; The other two Evangelists relate that when asked his name, he answered, Legion, showing that the demons were many. Now there was not far from there a herd of many swine feeding; and the demons prayed Him saying If You cast us out send us into the swine.
REMIG; They requested to be sent into the swine rather than into any of the other unclean animals, because this is of all animals the most unclean, and delighting in filthiness; and demons also delight in the filthiness of sin.

Verse 32: And he said to them, Go. CHRYS; Jesus did not say this, as though persuaded by the demons, but for His own reasons. One, that He might show the mighty power to hurt of these demons, who were in possession of the two men; another, that all might see that they had no power against the swine unless by His will.
He also permitted them to go into the herd of swine, so they who dwelt in those parts might know His power. JEROME; The Savior bade them go, not as yielding to their request, but that by the death of the swine, an occasion of man's salvation might be offered.

For those who believe there is no difference between the human soul and an animal soul: If the souls of men and of beasts be of one substance, and one origin, how should two thousand swine have perished for the sake of the salvation of two men?

CHRYS; The demons destroyed the swine because they are ever striving to bring men into distress, and rejoice in destruction. The greatness of the loss also added to the fame of that which was done; for it was published by many persons; namely, by the men that were healed, by the owners of the swine, and by those that fed them; as it follows, But they that fed them fled, and went into the town, and told all, and concerning them that had the demons; and behold, the whole town went out to meet Jesus. But when they should have adored Him, and wondered at His excellent power, they cast Him from them, as it follows, And when they saw him, they besought him that he would depart out of their coasts. Observe the clemency of Christ next to His excellent power; when those who had received favors from Him would drive Him away, He resisted not, but departed, and left those who pronounced themselves unworthy of His teaching, giving them as teachers those who had been delivered from the demons, and the feeders of the swine.

However, Jerome also states that this request may have proceeded from humility as well as pride; like Peter, they may have held themselves unworthy of the Lord's presence - Depart from me, for I am a sinful man, O Lord.

catholic bible study chapter 7

Verse 1: Judge not. Christ does not here prohibit the public judgments of magistrates, by which they condemn the guilty and absolve the innocent, but only private judgments, and only when they are rash, envious, detractive. For we have not been set to be judges but companions of our neighbors. If we have an evil opinion of our neighbor, we do him an injury and we take away his good name if we let this judgment be heard by others. So S. Jerome, Bede, and Basil. There is hardly any one who is found to be free from this fault."

St. Augustine: "Concerning those things, then, which are known to God, unknown to us, we judge our neighbors at our peril. Of this the Lord has said, Judge not. But concerning things which are open and public evils, we may and ought to judge and correct, but still with charity and love, hating not the man, but the sin, detesting not the sick man, but the disease.
That you may not be judged. St. Augustine: "The your rashness in punishing another will punish yourself. Injustice always injures him who does the wrong."

Acts 6:3 - pick 7 men of good reputation to be deacons;
Acts 16:2 - the brethren give good testimony in regards to Timothy;
Romans 16:17 - mark those who make dissensions and offenses and avoid them.
1 Cor. 6:1-5 - judge, judge, judge.
1 Cor. 10:15 - judge for yourself what I say.
1 Cor. 11:13 - judge for yourself.

Verse 2: With what measure. If you show yourself kind in judging, then will others judge you kindly.
Our measure cannot equal God's. His severity and His mercy both far surpass ours, yet His severity is less than our faults. For God punishes sin less than it deserves. S. James says, "Detract not one of another, my brethren. He that detracts his brother, or judges his brother, detracts the law, and judges the law" (4:11)

Verse 3: The mote, bit of straw, or chaff, or tiny particle of wood. The mote signifies little faults and defects; the beam denotes greater crimes.

Verse 6: Give not that which is holy. Christ had just shown who and what kind of persons ought to correct others. Now He teaches who ought to be corrected and taught, and who not. Pearls, and that which is holy, here signify the same thing, namely the precious and heavenly doctrine of the Gospel, of faith and truth and, the holy sacraments. Moreover, the same persons are denoted by dogs and swine - those who are perverse and obstinate. These, on account of their impurity, are like pigs, and on account of their rebellious barking, like dogs. He adds the reason, because they, like hungry swine, despise and trample on holy doctrines which are the food of the soul, because they are contrary to their appetite and uncleanness. In the next place they are bitter against the setter forth of the holy doctrine, and tear him either by words, or deeds.
These words of Christ must be taken in one sense, because, Christ the Lord, S. Stephen, S. Paul, and others, preached the Gospel to the perverse and obstinate Jews, although they knew that they would be slain by them for so doing. For this they did that they might give public testimony to the truth and glory of God, and for the profit of those who were standing by. For in this way holy things are not presented to swine, but to God and His elect.

Verse 7: Ask and it shall be given. He returns to the subject of prayer, of which He had begun. For to it Luke refers these words (11:9). Observe, these three words, ask, seek, knock, mean the same thing, that is, earnest prayer. To ask signifies confidence in prayer as a prime requisite; to seek signifies zeal and diligence, for he who seeks for anything, applies his whole mind to obtain what he seeks. To knock means perseverance.
Others say - we ask by praying; we seek by living well; we knock by persevering." Or "Ask by faith, seek by hope, knock by charity." St. John Climacus says, Ask by striving, seek by obedience, knock by long-suffering.
Mystically, S. Bernard: "Seek by reading, and ye shall find in meditation: knock in prayer, and it shall be opened to you in contemplation.

Verse 8: For every one that asks, receives. St. Augustine says, "The physician knows best what is good for the sick man. Therefore God sometimes in mercy hears not." "The Lord often denies what we wish for, that he may give us what we would rather, in the end." "God does not deny Himself to those who ask, for He voluntarily offered Himself to those who asked not for him. And those who seek shall find Him: for He gave Himself to those who sought Him not, that He might be found of them: and He will open to those who knock, for He it is who crieth out, 'Behold, I stand at the door and knock.'"

Verse 9: Or what man is there among you, and
Verse 10: Or if he shall ask him a fish. He says a similar to that He said in the previous verse, but by a still more striking example. For if a father gave a stone to a child who asked him for bread, he would only give him a useless and uneatable thing; but if he gave him a serpent when he asked for a fish, he would give him not only a useless but a poisonous thing. Thus Christ speaks of what is supposed to be a moral impossibility.

Verse 11: If you then being evil. By our natural propensity to evil, which we have contracted in our nature by sin." S. Jerome. "Also by your own will and actions." S. Chrysostom was of another opinion: "In comparison with God," he says, "all appear evil, even the good, as in comparison with the sun all things, even such as are light, appear dark."

Verse 12: All things therefore. St. Chrysostom, "What I have said before concerning love of your neighbor and giving of alms, all these things arise out of this primary natural precept, and first principle of moral philosophy."
Christ here may be alluding to the monition which Tobit, when he was dying, gave to his son (4:16): "See you never do to another what you would hate to have done to you by another."

Verse 13: Enter in at the narrow gate. The narrow gate, is, says S. Augustine, the Law of God, which straitens and represses our desires: it is also obedience, continence, mortification, the daily cross, which the law bids either to be made or to be carried. The broad gate which leads to perdition is too great liberty, gluttony, lust, etc. Christ has here regard to His own sanctions and explanations of the Law, as, for example, Whosoever shall say, Thou fool, shall be in danger of hell fire, and, If any one shall smite thee on thy right cheek, offer him the other also. For all these things are arduous and strait, or narrow. By liberty and indulgence Adam fell into sin, and we all through him, and then into all concupiscence. Thus the remedy for these things is nothing else but strict self-restraint, the cross, and mortification; for contraries are cured by contraries.
Wherefore S. Luke has (13:24), Strive to enter by the narrow gate, where for strive, the Greek has agonize, contend as it were in a contest and an agony, exercise your utmost power and might as in a wrestling match, as if for life itself.

Verse 15: Beware of false prophets. Christ passes on to a most salutary admonition concerning the taking heed of false teachers, who teach that the way to heaven is not strait, but easy, and who thus send those who follow them not to heaven but to hell. They teach that we need not fast, nor go to confession, nor preserve virginity nor religious vows; they allow all sorts of liberty to the flesh, and take away all merit from good works.
Observe, a prophet in Scripture means not only one who foretells future events, but many other persons, such as holy and religious men, singers, workers of miracles, and here as in many other places, a doctor or teacher. For the prophets were teachers, who made known the way of life, and of understanding things which were not plain to others, whether he foretold future events or not. For in Hebrew a prophet is called a seer, because he sees secret and hidden things, especially such things as future events. False prophets therefore are false teachers, whether they be heretics or Pagans.

Sheep's clothing. To veil their errors and heresies, first under the plea of liberty of conscience; 1. By quoting texts of Scripture that serve to favor their heresies; 2. The pretext of reforming the morals of the Church, especially those of the clergy and ecclesiastics; 3. By the simulation of meekness, simplicity, and piety; 4. By soft speeches and eloquence by which they cover their wolfish ferocity.

Who come, in truth, from themselves, neither called nor sent, nor approved by the bishops and prelates of the Church. Concerning these it is said (Jer. 23:21), "I did not send prophets, yet they ran."

Verse 16: By their fruits . . . Do men gather? Luther and Calvin have given examples. For Luther taught that vows are not binding upon the religious: that man does not possess free will, that he is the slave of necessity, that he must sin: that faith alone justifies: that good works have no merit before God. Calvin taught that God is the author of evils: that Christ despaired on the Cross, that He felt the pains of hell; which things are blasphemy, and contrary to the natural law and to reason. Calvin also maintained that the Faith, by which he meant his own perversion of it, should be defended and propagated by force of arms, even by the slaughter of lawful princes and kings, of bishops, priests, and Catholics who opposed it.

Verse 17: Even so every good tree. "For a good tree is not distinguished from an evil one by its leaves or flowers," says S. Bernard, but by its fruit.
1. By good tree in this place, we can understand a good will, or charity, and by a corrupt tree an evil will, as S. Augustine, Chrysostom, and others think, and also a good or bad teacher, for about these the words immediately preceding are spoken.
2. By the fruit of the tree, i.e., of a doctor, must be understood his doctrine, which comes true from a true teacher, false from a false one.

Many have fought with this passage, applying it falsely for the establishing their own heresies.
First, the Manichaeans endeavored to prove from it that some men are by nature good and others evil; or that there are two natural Principles, one good, which makes some men good; the other evil, which makes some men bad.
2. The Jovinians maintained from these words that a man who baptised is not able to commit sin.
3. The Pelagians inferred from it that there is no original sin, because from a good marriage as from a good tree, such an evil fruit as sin cannot be produced. S. Augustine.
4. The Donatists gathered from it that wicked priests, as bad trees, cannot properly baptize.
5. The Calvinists argue from it that there is no free will in man to bring forth good works, or bad. The same infer from it that we are not justified by good works, but only declared righteous, since a tree is not made good by its good fruits, but is manifested by them to be good.

But all these interpretations are false. They have nothing to do with the passage. For Christ properly applies this maxim only to prophets, that is to true or false teachers.

Verse 21: Not every one that says to me. Christ clearly describes the fruit of a good tree, i.e., of a. good Christian will do the will of our Father, that in truth you shouldst not only believe in Him and in His law as set forth by Christ, but that you should in deed, and in all things, fulfil the same (S. Augustine).
St. John Chrysostem: Where He seems to touch the Jews chiefly who placed everything in dogmas; as Paul accuses then, If you are called a Jew, and rest in the Law. (Gal 3:11)

St. Augustine: But it may create a difficulty how this is to he reconciled with St. Paul, No man can say that Jesus is the Lord, but by the Holy Spirit (1 Cor 12:3). Paul uses the word 'say' in this passage to express the will and understanding of him that says it. But the Lord uses the word in its ordinary sense, for he seems to say who neither wishes nor understands what he says.
St. Jerome; For Scripture uses to take words for deeds; according to which the Apostle declares, They make confession that they know God, but in works deny him. (Titus 1:21)

Verse 22: Many will say to me in that day the Day of Judgment.
St. John Chrysostem: See how He thus secretly brings in Himself. Here in the end of His sermon He shows Himself as the Judge. The punishment that awaits sinners He had shown before, but now only reveals who He is that shall punish, saying, Many shall say to me in that day.

And done many miracles. For it is plain from this verse that God does sometimes work miracles even by false prophets, as He did with Judas the traitor (Luke 10:17 etc.) and Caiphas (John 11:49-51) And Balaam the soothsayer (Numb. 24:3). S. Jerome says, "To work miracles is sometimes not because of his goodness who works them: but it is the invocation of the name of Christ which performs them for the good of others."
A miracle is a singular and supernatural operation of God alone, by which, He attests the right faith and truth. If God should listen to a false teacher who called upon Him to confirm his error by a miracle, God would seem to cooperate with him, and lie and deceive, which is impossible. For God has reserved the power of working miracles to Himself alone, that by them, as a testimony peculiar to Himself, He may seal His own Word and His own Truth, and testify that they emanate from Him.
In false miracles it is questionable whether God, or an angel, or the devil speaks and works. So D. Thomas (2a. 2ae. q. 178, art. 2). S. Augustine declares that he was held in the Church by the chains of miracles.
Thus God concurs with an impious priest in the consecration of the Eucharist, even though the priest intends to abuse it for the purposes of sorcery, or blasphemy, even to sell it to a Jew to mock at and pierce it. And understand this, that I have said as to a wicked man abusing the gift of miracles, upon the principle, that any grace given by God for one end may be abused by evil men for another end. For it is plain that the power of consecration is given by God to a priest for one end, although he may abuse his power for another end. So, if any should use this power for evil, we can see that it is the man who is abusing his gift, not God who is cooperating with him for evil.

In my name. He says in my name, not in My Spirit; for they prophesy in the name of Christ, but with the spirit of the Devil; such are the diviners. The Devil sometimes speaks falsely, the Holy Spirit never. The Devil sometimes speaks the truth, that he may commend his lying by this his rare truth. Yet they cast out demons in the name of Christ, though they have the spirit of his enemy; or where, they do not cast them out, but seem only to cast them out, the demons acting in concert with them. Also they do mighty works, that is, miracles, not such as are useful and necessary, but useless and fruitless.

Verse 23. And then will I profess to them. Jesus will not recognize their evil works as acceptable. "I knew you as My prophets, who did miracles in My Name: but as My friends and sons whom I predestined to the inheritance of My glory, I know you not. I do not love and delight in you, because the will and law of My Heavenly Father which you taught to others, you have not fulfilled in your deeds. Go therefore into everlasting fire, because ye have wrought iniquity." So says S. Augustine; and S. Gregory says, "Christ deserts them as unknown whom He did not know for the merit of their lives." This knowledge therefore of God is not speculative, but practical, loving, and affectionate: as we are said to know those whom we love, and not to know those whom we dislike.

Verse 24. Everyone therefore that hears my words. "Thus far have I taught you how you ought to live wisely and holily according to the will and law of God, if you wish to arrive at the kingdom of God and everlasting happiness. For this is the direct way to them, and other way there is none. If you do those things which I have taught you, you will be like a prudent man who built his house upon the rock.

Christ here alludes to Prov. 10:25, "As a tempest that passes, so the wicked will be no more; but the just is as an everlasting foundation." And 9:1: "Wisdom has built herself a house, she has hewn out her seven pillars."
Mystical sense of the "house":
"Observe, the spiritual house of the soul is the perfection of virtues, for as a material house is built with much labor, and rises by degrees with various stones and beams, so is the spiritual house built up by various virtues and holy operations, and by long labor and slow degrees.
The length of the house is long suffering, its breadth is charity, its height, hope.
The four walls are the four cardinal virtues - Prudence, Justice, Fortitude, and Temperance.
The pavement is humility; the roof, patience.
The window is the desire of heavenly glory, through which the light of the Gospel finds an entrance.
The door is obedience to the Commandments. The doorkeeper is holy fear.
The watchmen are holy angels. The tower is contemplation. The mind or intellect is the master of the house. The husband is the will, the children are good works. The servants are the senses obedient to the mind.
The table is Holy Scriptures, the bread is the Eucharist, the wine is the Blood of Christ, the living water is the Holy Spirit. The oil is mercy. The bed is a quiet and peaceable mind. The sacraments are medicine, priests are the physicians. The Guests are the Father, the Son, and the Holy Spirit." S. Bernard.

Note the order that Jesus uses. 1, in verse 15, He taught the necessity of a right faith and true teachers; 2, in verse 21 and following, the necessity of good works and a holy life. Mystically the Rock is Christ, "He builds on Christ who does what he hears of Him."
And the rain fell. temptations and adversities, they also mean the condemnation which Christ shall pronounce upon the wicked in the Day of Judgment. For this is often expressed in Scripture by the words storm and tempest, as in Isaiah 28:2, "Behold the Lord is mighty and strong, as a storm of hail: a destroying whirlwind, as the violence of many waters overflowing, and sent forth upon a spacious land."
We have an example in S. Peter, who being set firm upon a rock, that is, the love of Christ, overcame all adverse things. Wherefore when he was commanded by the chiefs of the Sadducees (Acts 4:18) to cease from preaching Christ, he answered, "We cannot but speak the things which we have seen and heard."

Verse 28. And it came to pass. Here then is concluded Christ's whole Sermon upon the Mount, containing the whole law and perfection of the Gospel. And although the precepts given are dispersed, they are all connected.

they were in admiration. Chrysostom: "He adds the cause of their wonderment, saying, He taught them as one having authority, and not as the Scribes and Pharisees." They were mostly astonished at His power, in that He spoke not referring to any other as the Prophets and Moses had spoken, but everywhere showing that He Himself had authority; for in delivering each law, He prefaced it with, But I say to you.

For he taught them. 1. Because Christ taught important matters with great authority, matters of the highest moment for salvation, and the Truth itself. But the Scribes taught with levity, trifling matters, such as rites and ceremonies, washings of the hands and of cups.
2. Christ in His teaching aimed only at the glory of God and the salvation of man. The Scribes sought their own glory and the applause of men.

"I say to you . . ."

5:22 But I say to you, that whosoever is angry with his brother, shall be in danger of the judgment. And whosoever shall say to his brother, Raca, shall be in danger of the council. And whosoever shall say, Thou fool, shall be in danger of hell fire.
28 But I say to you, that whosoever shall look on a woman to lust after her, hath already committed adultery with her in his heart.
32 But I say to you, that whosoever shall put away his wife, excepting the cause of fornication, maketh her to commit adultery: and he that shall marry her that is put away, committeth adultery.
34 But I say to you not to swear at all, neither by heaven for it is the throne of God:
39 But I say to you not to resist evil: but if one strike thee on thy right cheek, turn to him also the other:
44 But I say to you, Love your enemies: do good to them that hate you: and pray for them that persecute and calumniate you:

6:2 Therefore when thou dost an alms-deed, sound not a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may be honored by men. Amen I say to you, they have received their reward.
5 And when ye pray, you shall not be as the hypocrites, that love to stand and pray in the synagogues and corners of the streets, that they may be seen by men: Amen I say to you, they have received their reward.
16 And when you fast, be not as the hypocrites, sad. For they disfigure their faces, that they may appear unto men to fast. Amen I say to you, they have received their reward.
25 Therefore I say to you, be not solicitous for your life, what you shall eat, nor for your body, what you shall put on. Is not the life more than the meat: and the body more than the raiment?
29 But I say to you, that not even Solomon in all his glory was arrayed as one of these.

catholic bible study chapter 6

After Christ in the preceding chapter had expounded one by one the precepts of the Law, which prescribe all righteousness, i.e., whatever is just, and right, and holy, or all good works. Now, in this chapter He proceeds to teach the way of doing things in a holy and right manner, that we should do them with a right intention, and with the desire of pleasing God, not man. He begins with alms. Then He teaches how we ought to pray, and next how to fast; for with these three vanity is removed. St. Chrysostom.

verse 1: To be seen - the intention and the end. "Do not do holy and just works with this intention and object, to be seen and praised of men, for this is a vain show. But Christ does not here forbid them to be done publicly, and advantageously, that men may see them and glorify God. Whence S. Gregory says, "Let thy works be so done openly that thy intention may remain in secret, and that we may afford an example of good works to our neighbors, so that yet with our intentions, by which we seek to please God only, we may always desire secrecy."

Otherwise you shall not have a reward. The reward of vanity is the applause and favor of men. He who seeks to please men displeases God. For God, forasmuch as He is the author of good works, desires to be the object and end of the same, that we should do them for God, and refer them to His glory. Wherefore S. Paul says, "For if I yet pleased men I should not be the servant of Christ." (Gal. 1:10)

verse 2: Therefore when you do an alms-deed, sound not a trumpet before you. Syr. do not blow a horn. When the Scribes and Pharisees were about to give away alms in the public streets they either sent a trumpeter before them, or else blew a horn themselves, under the pretext of drawing together by that means crowds of poor persons, who might run and receive alms, but in reality out of ostentation, and that their liberality might be seen and talked of by those who flocked together. They have received their reward, what they sought for.

verse 3: But when you give alms. If, per impossibile, your left hand could have eyes, it should not be able to see what good your right hand does, what, or how great alms you give. It is a parabolical hyperbole (exageration) common among the Syrians.

St. Gregory gave alms to an angel in form of a shipwrecked sailor. He gave him large alms, again and again, when the angel asked them, but always in secret. But through this he gained the very summit of public glory; for the angel afterwards revealed that it was for this cause Gregory had deserved the chief bishopric of the Church. So Christ, in the form of a ragged beggar, asked of S. Catherine of Sienna first her tunic, then her cape, then her gloves, all of which she freely and secretly gave Him. On the following night He appeared to her, showing her the tunic filled with jewels, and promising that he would give her an invisible gown, which would preserve her from all cold (wherefore in future she never felt any cold), and in heaven public and illustrious glory.

Ver. 5 . Stand and pray. The Priests and Levites sacrificed and sang Psalms to God standing, and the people who were present also stood, because if they had knelt they would have been unable to witness the sacrifices, especially in a great press of people, on account of the screen, three cubits (19-20 inches) in height, interposed between them and the altar. Again the people stood to hear a sermon, or to receive benediction, as in Solomon's case; also in a solemn thanksgiving for victory, or any similar benefit, as we stand when a Te Deum is sung. S. Azarias and his companions stood and sang the Benedicite in the fiery furnace of Babylon. But at other times the Jews prayed kneeling, especially in acts of adoration or penitence. Especially Solomon at the Dedication of the Temple prayed and worshipped kneeling. He knelt with both his knees upon the ground. (1 Kings 8:54). Daniel knelt down three times a day and worshipped God (Daniel 6:10). So Micah (6:6): "I kneel before the High God." For this is the manner of adoration among all nations. Hence the words, "I will leave me seven thousand men in Israel, whose knees have not been bowed to Baal."(3 Kings 19:18). And God says (Is. 45:24), "Every knee shall be bowed to me." And (2 Chron. 29:30 [Parilap]), "And bowing the knee adored." This standing then to pray on the part of the Scribes and Pharisees was a part of their pride and vanity. They thought themselves to be worthier and holier than the rest of the people. As for Christians, from the very beginning they have been accustomed to kneel down to pray. For when Christ was near to die, he prayed, kneeling down; actually prostrating Himself. See also S. Peter (Acts 9:40), and S. John (Apoc. 19:10, and 22:8); and S. Paul Acts 20:36; and Eph. 3:14, "For this cause I bow my knees to the Father of our Lord Jesus Christ".

Christians, therefore, in memory of the fall of Adam and his posterity, pray kneeling at all times except Sundays and the Paschal season, when they pray standing, in honor and as a figure of the Resurrection of Christ, as S. Justin teaches, "Whence is this custom in the Church? Because we ought to retain in everlasting remembrance both our fall through sin, and the grace of our Christ by which we have risen again from our fall. So for six days we kneel in token of our fall through sin, and on the Lord's Day we stand in token of our deliverance from sin and death." S. Irenaeus teaches that this practice began in the time of the Apostles. Tertullian enjoins the same custom.

Verse 6: SS. Augustine, Jerome, and Ambrose understand by closet, the heart or the mind, and their privacy, as though he who prays should enter there and shut it, so that no distractions may creep in to draw away the soul from God. As S. Jerome says: "Shut to the door i.e., shut your lips and pray inwardly in your mind, as Hannah, the mother of Samuel, did" (1 Sam. 1:13). Cassian gives another reason: "We must pray in silence, that the intention of our prayer may not become known to our enemies the demons, lest they should hinder it."
S. Cyprian: "The Lord bids us pray secretly in hidden places apart, in our very chambers, because it is more agreeable to faith, in order that we may know God is everywhere present, hears and sees all, and in the plenitude of His majesty penetrates the most hidden and secret places, as it is written: "I am a God at hand, and not a God afar off." (Jer. 23)
So, then, Christ does not here condemn public prayer in church, which has been the common laudable practice both of Jews and Christians, as is plain from 1 Kings 8:30 (3 Kings DR), Acts 1:24.
Our missionaries also in China cover their heads when saying mass, in accordance with an Indult of Pope Paul V., because among the Chinese it is a mark of disgrace to uncover the head.

Verse 7: much speaking. Trifling and futile profusion and repetition of words, as if by this their rhetoric they would give God information concerning His own affairs.
Christ teaches that the essence of prayer does not consist long, drawn out, wordy prayers, but in the soul conversing with God.
Don't be like them. The heathen thinks that God is ignorant, or at least does not consider their miseries and wants. They use many words, that they themselves may tell Him of them. But they err, for God knows and considers their wants far more than they do. Still, God wishes to be prayed to, and often He will not give without being asked, that men may recognize both their own miseries and God's mercies, and may know that they are not delivered by their own merit, but by the gift and grace of God. S. Augustine adds, "that God in prayer exercises our desire, that by it we may be able to receive what he is preparing to give. For that is something very great indeed, but we are too small and narrow to receive it."
1 Kings 18:25-29 (3 Kings DR) - heathens call on Baal for hours
Luke 6:12 - Jesus spends "the whole night in prayer"
Mark 13:33-37 - watch and pray always, you do not know when the end times will be.
Luke 21:36 - Watch therefore, praying at all times.
Matt. 26:44 - Jesus prayed a third time the same petition, meanwhile the apostles were supposed to pray continually - "Can you not watch one hour with me?" (We can see Peter learned his lesson from this by the Epistle he wrote: "be prudent therefore and watch in prayers" [1 Peter 4:7], and "Be sober and watch" [1 Peter 5:8].)
Luke 18:13 - publican beat his breast, "be merciful to a sinner"
1 Thess 5:17 - pray without ceasing
1 Peter 4:7 - "Be prudent therefore and watch in prayers."
Apocalypse 3:3 - if you do not watch, I will come to you as a thief.

Verse 9:</