Tbdse PDF

THE BIBLE’S
DIFFICULT
SCRIPTURES
EXPLAINED!
by David C. Pack
This book is provided free of charge and in the
public interest by the restored church of god.
It is made possible by the voluntary, freely given tithes and offerings of the
members of the Church and others who have elected to support the work of the
Church. Contributions are welcomed and gratefully accepted. Those who wish
to voluntarily aid and support this Work of God around the world are gladly
welcomed as co-workers in this major effort to preach the gospel to all nations.
Copyright © 2008, 2011 The Restored Church of God®

All Rights Reserved.
Printed in the United States of America
Many study the Bible—but stumble over
difficult verses, leaving them confused and
without proper understanding. They are
then led to accept twisted, distorted and
outright false explanations of what should
be God’s plain meaning from Scripture.
But this need not be—you can understand
God’s Word!
Here are the Bible’s difficult scriptures
explained!
TABLE OF CONTENTS
Foreword ........................................................................... 11
Introduction ....................................................................... 15
Scriptural Index
Genesis 1:1-2 ................................................................................ 27
Genesis 1:30 .................................................................................. 28
Genesis 2:17 .................................................................................. 29
Genesis 3:15 .................................................................................. 29
Genesis 4:23 .................................................................................. 30
Genesis 5:24 .................................................................................. 30
Genesis 9:3 .................................................................................... 31
Genesis 9:24-25 ............................................................................ 31
Genesis 11:26 ................................................................................ 32
Genesis 14:18 ................................................................................ 33
Genesis 17:11 ................................................................................ 34
Genesis 32:32 ................................................................................ 34
Exodus 12:40-41 .......................................................................... 35
Exodus 34:28 ................................................................................ 37
Leviticus 19:27 and 21:5 ............................................................... 38
Numbers 6:24-26 .......................................................................... 39
Deuteronomy 22:13 ...................................................................... 40
Deuteronomy 24:1-4 ..................................................................... 42
II Samuel 24:1 .............................................................................. 43
I Kings 17:21 ................................................................................ 44
Isaiah 24:6 ..................................................................................... 44
Isaiah 43:10 ................................................................................... 45
Ezekiel 1 and 10 ............................................................................ 45
Ezekiel 13:17-23 ........................................................................... 46
Micah 4:5 ...................................................................................... 48
Zechariah 8:19 .............................................................................. 49
Matthew 1:18 ................................................................................ 50
Matthew 3:11 ................................................................................ 51
Matthew 3:17 ................................................................................ 51
Matthew 4:17 ................................................................................ 52
Matthew 5:11-12 ........................................................................... 52
Matthew 7:6 .................................................................................. 53
Matthew 7:21 ................................................................................ 54
Matthew 8:12 ................................................................................ 55
Matthew 10:28 .............................................................................. 55
Matthew 11:12 .............................................................................. 56
Matthew 12:31-32 ......................................................................... 56
Matthew 14:1-4 ............................................................................. 57
Matthew 16:18 .............................................................................. 59
Matthew 17:1-3 ............................................................................. 60
Matthew 19:3-9 ............................................................................. 61
Matthew 19:10-12 ......................................................................... 62
Matthew 19:16-19 ......................................................................... 63
Matthew 22:31-32 ......................................................................... 64
Matthew 25:41, 46 ........................................................................ 65
Matthew 26:17 .............................................................................. 66
Matthew 26:52 .............................................................................. 67
Matthew 27:9 ................................................................................ 67
Matthew 27:52-53 ......................................................................... 68
Matthew 28:1-6 ............................................................................. 69
Matthew 28:19 .............................................................................. 69
Mark 8:33 ...................................................................................... 71
Mark 9:43-48 ................................................................................ 71
Luke 9:60 ...................................................................................... 72
Luke 16:1-12 ................................................................................. 73
Luke 16:19-31 ............................................................................... 74
Luke 17:21 .................................................................................... 75
Luke 22:36 .................................................................................... 76
Luke 23:42-43 ............................................................................... 76
Luke 24:21 .................................................................................... 79
John 2:1-11 ................................................................................... 79
John 3:5 ......................................................................................... 80
John 4:15-19 ................................................................................. 81
John 8:15-16 ................................................................................. 81
John 9:1-3 ..................................................................................... 82
John 9:4 ......................................................................................... 83
John 10:16 ..................................................................................... 83
John 10:34 ..................................................................................... 84
John 13:17, 30 ............................................................................... 85
John 14, 15 and 16 ........................................................................ 85
John 19:19 ..................................................................................... 88
John 19:30 ..................................................................................... 88
John 20:23 ..................................................................................... 89
Acts 1:5 ......................................................................................... 90
Acts 1:20 ....................................................................................... 90
Acts 2:1-5 ...................................................................................... 91
Acts 2:31 ....................................................................................... 91
Acts 2:44-45 .................................................................................. 92
Acts 5:1, 3 ..................................................................................... 92
Acts 5:1-11 .................................................................................... 95
Acts 10:13 ..................................................................................... 96
Acts 13:2-4 ................................................................................... 97
Acts 13:17-20 ................................................................................ 99
Romans 1:17 ............................................................................... 100
Romans 2:16 ............................................................................... 100
Romans 3:4-9 .............................................................................. 101
Romans 3:19-21 .......................................................................... 103
Romans 5:12, 19 ......................................................................... 104
Romans 5:13-15 .......................................................................... 104
Romans 5:20 ............................................................................... 105
Romans 7:1-3 .............................................................................. 106
Romans 7:4 ................................................................................. 107
Romans 8:9 ................................................................................. 107
Romans 9:16 ............................................................................... 108
Romans 10:4 ............................................................................... 109
Romans 10:9 ............................................................................... 109
Romans 10:13 ............................................................................. 110
Romans 11:17 ............................................................................. 111
Romans 11:26 ............................................................................. 111
Romans 14:1-8 ............................................................................ 112
I Corinthians 1:21-23 .................................................................. 113
I Corinthians 2:2 ......................................................................... 114
I Corinthians 5:6-8 ...................................................................... 114
I Corinthians 6:12-13 .................................................................. 115
I Corinthians 7:1 ......................................................................... 116
I Corinthians 7:8-12 .................................................................... 116
I Corinthians 8 ............................................................................ 117
I Corinthians 10:27 ..................................................................... 118
I Corinthians 11:1-16 .................................................................. 120
I Corinthians 11:25 ..................................................................... 120
I Corinthians 15:29 ..................................................................... 121
I Corinthians 15:51 ..................................................................... 121
I Corinthians 16:1-3 .................................................................... 122
II Corinthians 2:15-16 ................................................................. 123
II Corinthians 3:9 ........................................................................ 123
II Corinthians 5:1-8 ..................................................................... 124
II Corinthians 6:1-2 ..................................................................... 125
II Corinthians 10:13-16 ............................................................... 126
II Corinthians 12:1-7 ................................................................... 126
II Corinthians 12:16 .................................................................... 128
Galatians 2:4 ............................................................................... 129
Galatians 2:11 ............................................................................. 129
Galatians 2:16 ............................................................................. 130
Galatians 3:10-12 ........................................................................ 131
Galatians 3:13 ............................................................................. 132
Galatians 3:18-19 ........................................................................ 133
Galatians 4:9-10 .......................................................................... 133
Galatians 4:21-31 ........................................................................ 134
Ephesians 1:3 .............................................................................. 135
Ephesians 1:5 .............................................................................. 136
Ephesians 2:8-9 ........................................................................... 137
Ephesians 2:14-15 ....................................................................... 137
Ephesians 4:8 .............................................................................. 138
Ephesians 6:4 .............................................................................. 139
Philippians 1:23-24 ..................................................................... 140
Philippians 2:27 .......................................................................... 140
Philippians 3:20 .......................................................................... 141
Colossians 2:16-17 ...................................................................... 142
I Thessalonians 1:3 ..................................................................... 142
I Thessalonians 5:7 ..................................................................... 143
I Thessalonians 5:23 ................................................................... 144
II Thessalonians 2:6-7 ................................................................. 144
I Timothy 1:9 .............................................................................. 145
I Timothy 2:15 ............................................................................ 146
I Timothy 4:1-5 ........................................................................... 146
I Timothy 5:9 .............................................................................. 147
I Timothy 6:10 ............................................................................ 147
II Timothy 1:6, 14 ....................................................................... 148
II Timothy 2:6 ............................................................................. 148
Hebrews 4:9 ................................................................................ 149
Hebrews 6:20; 7:4, 11, 14, 17 ..................................................... 149
Hebrews 7:18-19 ......................................................................... 150
Hebrews 8:6-8 ............................................................................. 151
Hebrews 12:17 ............................................................................ 151
Hebrews 12:22-23 ....................................................................... 152
I Peter 1:4 .................................................................................... 153
I Peter 3:19-20 ............................................................................ 154
I Peter 4:6 .................................................................................... 154
II Peter 3:10 ................................................................................ 155
I John 4:1-3 ................................................................................. 157
I John 5:7-8 ................................................................................ 158
I John 5:16-17 ............................................................................. 160
Jude 6 .......................................................................................... 161
Revelation 5:8-10 ........................................................................ 161
Revelation 6:9-11 ........................................................................ 162
Revelation 12:13-14 .................................................................... 163
Revelation 14:11 ......................................................................... 164
Revelation 19:1 ........................................................................... 165
Revelation 20:13-14 .................................................................... 165
Epilogue .......................................................................... 167
section i
The Twelve Rules of Effective Bible Study .................... 169
section ii
Bible Authority…Can It Be Proven? .............................. 185
section iii
How We Got the Bible .................................................... 211
section iv
Which Translations Are Best? ........................................ 237
section v
“Study to Show Yourself Approved” .............................. 247
Foreword 11
Foreword
H
tents.
ow this book came to exist involves some interesting history,
inspiring to me, and worth hearing before studying its con-
Also included is an extensive Introduction that follows explain-

ing how to study the Bible, and exactly what Bible study is—what
one is actually doing when he opens and reads the Word of God. This
special Introduction must be carefully read in its entirety, even stud-
ied, before continuing so that the reader is prepared for and can re-
ally benefit from the scriptural explanations that follow.
In late 1977, after I had been in Christ’s ministry for some years,
my father asked if I would write an explanation of all the Bible’s dif-
ficult scriptures for him. Of course, this was a daunting task, and I
realized that he had no idea what he was asking. Recognizing that it
would take a staggering number of hours to complete the task prop-
erly, I put it off for awhile. But he persisted, and I finally decided to
take on the task. The original project was completed just in time to
present him as a Father’s Day gift in 1978. I did not even have enough
time to proofread it once before giving it to him, so it was very raw
and sometimes unclear or even technically incorrect. They were cer-
tainly incomplete. (I still have the original typed pages, containing
137 scriptural explanations.)
My father died in the faith in 1995—and I inherited his extra-
wide-margin Bible. I sat down to page through it and found that he
12 The Bible’s DIFFICULT SCRIPTURES Explained!
had shrunk and pasted all of my (less than complete) explanations
into the margin beside the passages to which they pertained. I could
only imagine the even greater number of hours that my father had
spent doing this, while benefiting from what I had written. I am sure
you can imagine what a treasure his Bible has become to me!
In a way, this longer book is dedicated to my father, who was an
extraordinarily diligent Bible student until the day of his death. Some
day, I will tell him what became of his present and thank him for re-
questing it because this is why you are able to read it now. May this
material inspire and help you with the precious and marvelous truth
of God as much as it did him.
Through the years, the first primitive version of the paper that I
gave my father became a tool for elders, deacons, sermonette men and
other leaders in each of my pastorates. Many found it extremely help-
ful in their personal Bible study and in speaking before the Church.
Another small part of the book’s history is that, in late 1999, a
man “appropriated” my original work, claimed it as his own, verba-
tim, and put it on his website. This original version may still be
“floating” somewhere on the Internet.
In May 1999, I was led to establish The Restored Church of
God. I soon realized the need to create an extensive Leadership De-
velopment Program (LDP) for our ministers, elders, deacons and
various others. By late 2000, I had significantly improved the origi-
nal text given to my father and, by early 2001, sent it to all who were
part of our LDP. It first became a booklet available to the public in
the summer of 2002.
Special Training
This volume now contains a comprehensive list of virtually all of the

Bible’s most difficult scriptures. The correct explanation of their
meaning was taught to me primarily during my years as a student at
Ambassador College (from 1967-1971) in Pasadena, California, one
of three colleges sponsored by the Worldwide Church of God (in
which I spent 22 years in the ministry). Understanding their meaning
was part of the curriculum. Students were expected to be able to ex-
plain them to any who would ask their true meaning. Some under-
standing of these explanations was refined later, through additional
teaching of the Church as it grew in understanding and as a result of
additional personal research.
Foreword 13
In our early pre-ministerial training, we were taught that the
apostle Paul instructed Titus to “ordain elders” after giving him the
spiritual qualifications of those to be selected (Tit. 1:5-9). The final
qualification in the list of requirements to be in the true ministry of
Jesus Christ is that a man must “hold fast the faithful word as he has
been taught.” And obviously, the teaching that he is to hold to must
come through the faithful government of God within the true Church
of God (Matt. 16:18), the only one headed by the living Christ (Col.
1:18; Eph. 1:22-23). History has shown that even many of those who
were taught the correct meaning of true doctrine—God’s true minis-
ters through the ages—including the many passages that support the
Bible’s doctrines, ultimately will not hold them without compro-
mise.
This compilation contains the correct understanding—the true
meanings—of these “difficult” scriptures that were taught to me and
to all of God’s ministers by Herbert W. Armstrong and the then faith-
ful faculty that he appointed. These explanations are a part of the
extraordinary doctrinal understanding that was restored to God’s
Church in the twentieth century through Mr. Armstrong (Matt. 17:11;
Mal. 4:5-6). I now teach them to you, hoping that they will benefit
you as much as they have the many thousands who learned them
before you—and as they did my father.
A word of caution: The Introduction that follows is truly vital to
comprehend, and thus longer than would normally be necessary. It is
actually the equivalent of a lengthy article or even a small booklet.
There is a reason for this.
You simply cannot skip over it and hope to understand the expla-
nations that follow!
Introduction 15
Introduction
M odern Christendom misunderstands, twists, perverts and ig-

nores the many plain truths of the Bible. Over the centuries, it
has counterfeited every one of its true doctrines and replaced it with
a cheap substitute. This has been possible because certain less easy
to understand passages of Scripture can be easily misrepresented—
made to say something that they do not. It is these verses that invari-
ably become the vehicle through which a false doctrine can be intro-
duced—with almost no one able to recognize that it all may have
begun with a single wrong scriptural premise.
Unaware of the most important rule of Bible study, most stu-
dents of Scripture do not build their doctrinal understanding by be-
ginning with the clearest verses on any subject. Rather, they enter
God’s Word with preconceived ideas and go in search of passages
that appear to support what they have assumed it teaches. This makes
them candidates for confusion and deception.
The apostle Peter stated that the apostle “Paul [wrote]…some
things hard to be understood, which they that are unlearned and un-
stable wrest, as they do also the other Scriptures, unto their own de-
struction” (II Pet. 3:15-16). Understanding how most people think,
and completely unaware of any of the rules of Bible study, some
teachers and “scholars” can then much more easily take advantage of
the way certain parts of God’s Word have been written. This applies
to many other areas of Scripture beyond what Paul wrote.
The theological institutes and seminaries of this world have de-
veloped a systematic way—and this can be done consciously or un-
consciously (Rom. 8:7; Jer. 17:9)—of spinning, twisting or dismiss-
ing God’s plain words and plain meaning in favor of making pas-
sages appear to say what they need them to say. These theologians
and religionists portray—actually sell!—Satan’s false doctrines
through use of specific verses, wrongly understood, that supposedly
teach their ideas. This permits them to come from a basis—a prem-
ise—of Bible authority for their beliefs. This, in turn, helps them to
much more easily snare the unwitting and unwary.
The apostle Paul warned of “dishonest” people who “handle the
word of God deceitfully” (II Cor. 4:2), because they, like their stu-
dents who are willing to believe them, “received not the love of the
truth” (II Thes. 2:10).
God’s servants—true ministers—never, under any circumstanc-
es, follow these practices!
In most cases, if one is properly trained and sufficiently ground-
ed in the truth of the Bible, it is quite easy to see through and expose
the deceptive logic misapplied to a verse, and to correctly explain it.
Apostasy Comes
During the early 90s, the Worldwide Church of God (WCG) descend-
ed into full-blown apostasy. Many thousands of brethren lost sight of
an enormous amount of basic Bible understanding. Thousands of sur-
vivors fled into an array of different offshoots of the Church. In addi-
tion, in the ensuing years, much greater doctrinal confusion and error
has spread throughout these many organizations, and within the indi-
vidual minds of those who reside in these groups. Part of the reason
people could no longer fellowship together is that they no longer un-
derstood the Bible’s difficult scriptures in the same way.
This paved the way for the fulfillment of Paul’s warning, fore-
told about God’s people at the end of the age—the “last days”: “The
time will come when they will not endure sound doctrine” (II Tim.
4:3). This has become more true every day. More and more people
are “turning away their ears from the truth” (vs. 4). A few verses
earlier in the context, in the previous chapter, Paul had explained
why: “But evil men and seducers shall wax worse and worse, deceiv-
ing, and being deceived” (3:13). The next verse (vs. 14), contains
God’s instruction to all of His true servants to “continue you in the
Introduction 17
things which you have learned and been assured of, knowing of
whom you have learned them.”
Therefore, over time, I came to realize that it would be critically
important to release the correct explanations of key passages to ev-
eryone for general use. I knew that if it was properly used it would
help sincere people resist the onslaught of false teaching that is swal-
lowing and destroying so many today—and yes, as has so often been
the case historically, even in the true Church of God.
This volume can either help you “continue…in the things which
you have learned and been assured of” or to learn some elements of
the truth for the first time and be able to hold it fast in the face of
“fables” that may only later confront you. But you will have to dili-
gently apply yourself to what you are studying, or truths will not
become and neither will they remain clear in your mind!
A vitally important question must be asked at this point: How
could those who once knew the truth so completely lose sight of it?
The answer lies in understanding what real conversion is.
What Enters at Conversion!
The Bible reveals that a real—a true—Christian is actually begotten

at conversion with what the apostle James called the “word of truth”
(1:18). When Christ was explaining to His disciples that the Com-
forter would come after His ascension to heaven, He twice refer-
enced this in John’s gospel as the “Spirit of truth” (15:26; 16:13).
The apostle Peter identified both of these terms as another way of
referencing and describing the “Holy Spirit” (Acts 2:38), given after
repentance and baptism. We will see additional terms later.
The latter passage in John reveals that it is through the all-impor-
tant Holy Spirit—the Spirit, or Word, of truth—that a person, as Je-
sus explained, is “guide[d]…into all truth.”
The meaning here is absolutely vital to grasp. To comprehend
what Christ meant, we must examine a series of verses in careful
sequence. This will make later study of the book more exciting, pro-
ductive and rewarding!
First, in what has been called the Sermon on the Mount, Jesus
taught that His true followers would be those who build their “hous-
es” on His “sayings”—meaning on His words. When He instructed
them to build on a “rock,” and that it would protect them from “rain,”
“floods,” and “winds” (Matt. 7:24-28), this is what He intended they
do. In other words, when new converts speak of building on Jesus
Christ, they should actually be thinking of building on His instruc-
tion—building as one who “hears these sayings of mine, and does
them” (vs. 24).
Next, in John 8, Christ was speaking to those who “believed on
Him” (vs. 30). Recognizing their unseen murderous attitude, and re-
alizing that they did not really care about His teachings, but had
rather assumed that they were His followers, He explained to these
“believers” that His disciples (Greek: students, learners or pupils) are
only identified as true Christians “if [they] continue in My word, then
are [they] My disciples indeed; and [they] shall know the truth, and
the truth shall make [them] free” (vs. 31-32).
I repeat: This is vital understanding, and it relates directly to why
this book should be important to you.
Let’s continue. Earlier in John, Jesus had explained to His dis-
ciples that He was “the Bread that came down from heaven that a
man may eat thereof, and not die” and that that man “shall live for-
ever” (6:50-51). In verse 63, He explained what He meant: “The
words that I speak unto you, they are spirit, and they are life.”
This is an extraordinary statement, and most have absolutely no
idea what Christ meant by it!
We must understand. Unlike any other book ever written, the
Bible is, in a sense, alive—Paul calls it “quick” in Hebrews 4:12. In
other words, the Bible is a living book. Those who study it must
understand this, and that studying it is different than studying any
work of men. When the Holy Spirit is at work inside a person, it is
writing God’s words—His law—His truth—inside that person’s
mind. This means that without this Spirit at work during Bible study,
and this is even more true when studying difficult scriptures, there is
no hope—none!—of achieving proper understanding.
Even those who are at the stage of just being “drawn” to Christ,
not yet converted, have the Holy Spirit at work with them (not yet in
them), making initial understanding possible. Take a moment to open
your Bible and read John 6:44 and 65, followed by a careful reading
of John 14:17. In fact, you literally cannot understand any of the
points that I am explaining here if God, through His Spirit, is not ei-
ther working with you—drawing you—or, if you are converted, in
you (I Cor. 2:13-14).
Hebrews 4:12 also directly introduces a related point. The Bible
is revealed to be a kind of “sword.” Notice: “For the word of God is
Introduction 19
quick [living], and powerful, and sharper than any twoedged sword,
piercing even to the dividing asunder of soul and spirit…and is a
discerner of the thoughts and intents of the heart.”
What exactly is Paul speaking of? How is this sword more fully
defined? The question is answered in Ephesians 6, which describes
the six essential pieces of what has been called the gospel armor—
“helmet of salvation,” “breastplate of righteousness,” “loins girded
with truth,” etc. Notice: “Wherefore take unto you the whole armor of
God, that you may be able to withstand in the evil day…and take…
the sword of the Spirit, which is the word of God” (vs. 13, 17).
This is truly crucial understanding to every faithful Bible stu-
dent. You simply must not miss this if you hope to understand God’s
Word. The Bible is a living, Spirit sword, and this sword will cut
every false doctrine to pieces, slicing with both sides—“two edg-
es”—but this is only true if the one wielding it has the Holy Spirit,
and in abundance!
Anointed With Oil
Finally, before leaving the subject of conversion, let’s look at one

more related point, connected through several additional passages.
The first epistle of John describes the conversion process—receiving
God’s Holy Spirit through begettal—as an “anointing” (I John 2:27).
Of course, anointings are always done with oil, and we will return to
what this means momentarily. The entire epistle repeatedly estab-
lishes the importance of truth. Early in the second chapter the con-
nection between following the truth of God’s Word as the only
means of perfecting the love of God is explained.
Let’s first notice: “But whoso keeps His word [never compro-
mises it], in him [and no one else] verily is the love of God perfected”
(vs. 5).
This, in itself, though not our focus here, is incredible knowledge
that virtually no one understands. Millions talk about Christians hav-
ing “love,” but almost none of them tie this to having the truth of the
Bible! No wonder so few know the Bible definition of the love of God
(I John 5:3; Rom. 13:10)—and then no wonder so few practice it.
Next, in I John 2, with the subject of the special anointing begin-
ning in verse 21, verse 26 explains that it is only through this anoint-
ing—receiving the Word or Spirit of truth in the mind—that one can
successfully resist those who could, as John warned, “seduce you”
from the truth. God’s Spirit must be guiding diligent, daily Bible
study for this to be possible.
Let’s tie everything together. Matthew 25 describes the parable
of the foolish and wise virgins. The foolish virgins were those among
God’s people who had permitted the “oil” to run from their “lamps”
in the time just prior to the Return of Christ to earth.
What does this parable mean?—What is Christ describing?
Oil is a type of God’s Spirit, and this oil lights the Bible. Psalm
119:105 declares, “Your word is a lamp unto my feet, and a light unto
my path.” By now it should be clear that God’s Spirit word of truth
works together with Scripture—the written word of truth—in the
converted mind. God’s Word is such that the Holy Spirit and the
study of it each reinforces the other. Lacking either one, the other
becomes useless.
Millions of people study the Bible every day without being able
to arrive at true understanding. Why? Because they do not have the
Holy Spirit guiding their minds—they are not truly converted. At the
same time, prophecy reveals that most of those today who in fact do,
or did at one time, have the Holy Spirit allowed their supply of it to
run low or completely out. Recognize that Jesus had also compared
God’s Spirit to moving water, explaining that it flows out of one’s
“belly” (John 7:37-39) actively producing “fruits” (Gal. 5:22-23).
God’s Spirit is not static—it cannot be bottled up. It must be
used and replenished on a daily basis (II Cor. 4:16). When the Holy
Spirit dwindles in a person, truth and the ability to resist error is lost
with it! This is because the lamp of God’s Word—for those of these
who may yet even be still willing to study it, and most are not—be-
comes utterly useless without this all-important oil that fuels and
lights it in the mind of its reader.
The many thousands who lost sight of the truth they once held,
allowed God’s Spirit to wane within them. Having come to lack suf-
ficient oil, made worse by a declining interest in diligent, serious
Bible study, many were fooled into accepting the wrong explanation
of many passages referenced in this book. They became the foolish
virgins (or worse) of Matthew 25:1-12.
Most Never Understood
Many, indeed most, have not comprehended what you have just read.
The churches of the world simply do not teach, or certainly do not
Introduction 21
teach properly, what the last several pages have explained. It must be
recognized that the vast majority who have thought themselves to be
Christians through the ages—those who had never truly been begot-
ten with the Holy Spirit word of truth in the first place—have under-
stood virtually none of what is written here. The majority who will
read what I have just explained are probably in this category. It is
hoped that they will permanently benefit in ways that others have
not. However, perhaps some who once understood these explana-
tions will be able to recapture what they have lost.
In either case, determine now that you will keep this knowledge
clear—completely straight!—in your mind! Determine that nothing
will shake you from this true understanding.
The Purpose of Bible Study
Let’s momentarily return to the subject of when a person is called to

conversion.
In Matthew 13, Christ taught perhaps His longest parable, that of
the sower and the seed. Verses 4 through 8 describe “seed” that fell
either “by the way side,” “upon stony places,” “among thorns” or
“into good ground.” Jesus explains that the seed is shown in each
case to be “the word” that is sown in the hearts of human beings
when God begins to work with them. Sadly, in three of the four cases
described, the seed never fully germinates.
Christ interprets the parable from verses 18 through 23. The
seed that landed by the way side was eaten by “birds”—a type of
Satan—who “catches away that which was sown in the heart” be-
fore it can take root. The seed that fell in stony places was able to
put down roots, but they were shallow, and the sun—a type of se-
vere trials (“tribulation”) or persecution—was able to quickly
scorch and dry out the plant so that it died. The seed that fell among
“thorns” is the person who hears but the word is choked “by the
cares of the world” and “riches.” Then there is the seed that landed
on good ground, the person with a fertile attitude who not only
“hears the word” but also “understands” it and goes on to “bear
fruit.”
Only those who are in the last category—good ground—will
benefit from the truth of the teaching brought in the explanation of
the passages addressed later. You are urged to bring a right attitude,
asking God for guidance and strength as you study them.
This leads to another important principle. Paul taught the as-
sembled Ephesian ministry this: “I commend you to God, and to the
word of His grace, which is able to build you up, and to give you an
inheritance among all them which are sanctified” (Acts 20:32).
God’s Word certainly will build up those who study and employ
it in their lives!
What Is At Stake
Paul wrote to the evangelist Timothy that people should “strive not
about words to no profit, but to the subverting of the hearers,” then
adding, “Study to show yourself approved unto God, a workman that
needs not to be ashamed, rightly dividing the word of truth” (II Tim.
2:14-15).
This single passage is loaded with key points, each one crucial.
First, is the instruction not to argue or debate about words. In the
end, this can never accomplish anything—there is not even a chance
that it will. Why? One either has God’s Spirit and will understand the
overall intent of a passage or doctrine, or he does not, and nothing
will improve his understanding and remove confusion (I Cor. 2:14).
Next, is the basic command to study—period. This is then tied to be-
ing “approved unto God” instead of finding oneself “ashamed.” Fi-
nally, when so many twist, tangle and misrepresent the Bible, God’s
workman is able to “rightly divide the word of truth.”
Carefully examine how each explanation that you will read does
this. And when you wish to read or study further, see if the literature
that may be referenced at the conclusion of a passage does not great-
ly expand your thinking.
Most people have no real idea what is the difference between the
Old Covenant and New Testaments of their Bibles. Neither do their
preachers. Never forget that the greatest—the ultimate!—difference
between the nation of ancient Israel and New Testament Christianity
is that God’s Law was then written by His finger on “tables of stone,”
but is today written by His Spirit in “fleshy tables of the heart” (II
Cor. 3:3)—the human mind!
Critics Will Appear
I hold no illusion that some will probably probe and may even care-
fully comb this publication looking for “loose bricks”—and seeking
Introduction 23
reasons to attack it. If they cannot find “errors,” recognize some are
willing to invent them (Rom. 1:30). This is partly because the truth
threatens their cherished positions and traditions, but also because
they do not have the Holy Spirit “guiding them into all truth.” This
thinking is typical of Bible “critics”—those who would rather sit in
judgment of scriptural understanding than be taught by the all-wise
Author of Scripture Who is in fact judging them.
Of course, some true followers of Christ, members of the Church
of God who possibly never grasped what the Church once officially
taught regarding these passages, might innocently disagree with
some explanations given here because they were never fully ground-
ed in them. Others may devise new alternate meanings to suit per-
sonal agendas (Acts 17:21). I expect this. However, this is what the
Church of God officially taught when it was still on track, prior to the
apostasy.
What is recorded here is the truth!
Which Verses Included!
As explained, there have been various editions of the book, with it

having first begun as a booklet. (The list of copyright dates will tell
the reader when it has been updated.) With the passing of time came
the need to include additional, difficult-to-understand passages. In
fact, circumstances will probably require that certain other less clear
scriptures are included in later editions.
Some may wonder why a certain passage may not have been
included, or why certain others were. Deciding which particular
scriptures to include or exclude is a subjective matter, and I certainly
understand this. Obviously, no two people would choose the exact
same passages in every case. As with some of my other lists of false
teachings, first in the WCG, and then those currently taught among
its “splinters,” decisions had to be made.
Also, because every project has a reasonable and natural limit,
the explanations, in some cases, are only the very briefest synopsis of
what could have been written. In certain of these cases, much more
could have been said by bringing in various finer points of the Greek
and Hebrew.
It is not the purpose of this book to lay out entire doctrines for
understanding. That is the purpose of our vast array of other books,
booklets, brochures, articles, magazines and Bible lessons. If you are
not familiar with the enormous amount of material that we offer,
merely peruse our websites.
Conversely, some passages are explained in much greater detail
than others. Sometimes this is because fuller explanations are found in
other pieces of our literature, which we have periodically referenced,
and brought here. But recognize that the hope is that the diligent Bible
student will be inspired to pursue his own additional research.
Be aware that some passages that have been included were add-
ed because they are not immediately clear to those who read them,
and are thus more difficult to understand. They were not added be-
cause they have been overtly or commonly misused to promote a
false doctrine. In these cases, the passage’s meaning has simply been
clarified. A very few aid technical calculations regarding matters of
dating events.
How to Use This Book
While some few of the verses to be examined were too long to in-
clude in the text, in most cases I begin by quoting the passage in
question. Since it is best to use this book alongside an open Bible, the
longer passages can be viewed and understood just as easily by read-
ing them directly from your Bible. Otherwise, the explanation given
always follows the quoted passage.
Scriptures are listed in the order they are found in the Bible. Of
course, the Table of Contents will be helpful with page numbers and
in finding whether a passage has been included.
The 1611 King James Version of the Bible is used throughout.
We have only altered words like thee and thou, and others with -eth
endings to make verses reflect modern English.
Rules of Bible Study—and Other Vital Material
The Bible’s Difficult Scriptures Explained! is a Bible study guide.

Therefore, the well-known, basic rules of Bible study apply—per-
haps more than ever. This introduces the special, and crucially im-
portant, five-section Epilogue found at the back of the book. Each of
these sections has been added for a reason—because it is in some
way a necessary aid for the serious student of the Bible.
For the many who have never heard of them, Section I is an ex-
tensive explanation of the twelve rules of Bible study. Titled “The
Introduction 25
Twelve Rules of Effective Bible Study,” it is absolutely critical to use
in conjunction with the book. You are strongly urged to study and
apply these rules every time you study God’s Word.
But other sections will bring additional assistance to the reader.
Next is “Bible Authority…Can It Be Proven?” Many never take the
time to prove the authority of the Bible—that it is the written, in-
spired Word of God. If this is you, you will want to read the extensive
Section II very carefully.
Next is “How We Got the Bible.” Many merely assume the Bible
is the correctly assembled Word of God. Others may not realize that
the “canonization” of the books of the Bible has a history to it that
can be researched. Section III removes doubt about how God as-
sembled His Word so that you can be confident in its authenticity.
Following is “Which Translations Are Best?” (Section IV).
Some translations of the Bible are helpful, some are not, and some
should never be used—under any circumstances—because they are
not translations at all, but rather paraphrases loaded with false doc-
trine and wrong thinking from the so-called scholars who created
them.
Finally, comes “Study to Show Yourself Approved.” The title is
taken from a direct admonition in II Timothy 2:15 to all who open
the Scriptures. This fifth section contains additional helpful princi-
ples for the person who grasps what is at stake for anyone claiming
to be a Christian—and who really desires to understand and have the
mind of God.
Each of these sections cover additional important knowledge,
principles and guidelines, useful for every Bible student. Some read-
ers will find it better to read some, or even all, of the Epilogue—par-
ticularly “The Twelve Rules” in Section I!—before starting into the
difficult scriptures. This is an individual decision, with no one right
way to proceed. No matter when you read these sections, you will be
glad you did.
Also, we have a powerful, well-researched brochure Evolution
– Facts, Fallacies and Implications, which will be most helpful. Then
there is our booklet Does God Exist? for those who need to start at
the very beginning of how to approach the Bible. You have never
read anything like them. Together, these not only remove all doubt
about the existence of a Supreme, all-powerful Creator, but they also
identify Him as the Author of the Bible. This, in turn, identifies
which God is the Author of all life on Earth—including you!
Powerful Tool!
Properly understood, the material presented here can be a wonderful

tool, one that can help you in a host of ways.
It will help you understand the purpose of human life and why
you were born.
It will assist in equipping you to “be ready always to give an
answer to every man that asks you a reason of the hope that is in you
with meekness and fear” (I Pet. 3:15).
It will help you to “rightly divide the word of truth” so that you
never have to be “ashamed” before God, but will instead be “ap-
proved” by Him (II Tim. 2:15). Another way of saying this is that,
with so much at stake, it will also help you to “endure sound doc-
trine,” and not be “turned to fables” (II Tim. 4:3-4).
Most important, however, it can also help “build you up” in the
faith, “and to give you an inheritance among all them which are
sanctified” (Acts 20:32). In other words, properly understanding the
Bible’s more difficult scriptures will help you to “endure to the end,”
so that you can be “saved” (Matt. 10:22; 24:13; Mark 13:13).
Finally, and this is related to a point above, it will help any who
diligently use these explanations properly to “be able by sound doc-
trine both to exhort and to convince the gainsayers. For there are
many unruly and vain talkers and deceivers…whose mouths must be
stopped, who subvert whole houses, teaching things which they
ought not, for filthy lucre’s sake.” This passage is a direct continua-
tion of Titus 1:9, which explains why the faithful minister teaches “as
he has been taught,” even when it requires “rebuking them sharply
that they may be sound in the faith” (vs. 13).
Study carefully. There are no shortcuts!
The Bible’s Difficult Scriptures Explained! 27
Genesis 1:1-2
“In the beginning God created the heaven and the earth. 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.”
Some skeptics have attempted to discredit the Bible by asserting
that this passage places the original creation of earth as having oc-
curred approximately 6,000 years ago. These critics then point to
scientific evidence, which clearly indicates that the earth has existed
for billions of years, as “proof” that Scripture is in error. But are
verses one and two of Genesis 1 both speaking of the original cre-
ation?
The Hebrew word translated “was” in verse two is hayah. Ac-
cording to Strong’s Hebrew and Greek Dictionary, this word may
also be translated as “became.” This would indicate the passing of
time between the event described in verse one, and the condition that
later came to characterize earth as noted in verse two.
Isaiah 45:18 sheds more light on the subject: “For thus says the
Lord that created the heavens; God Himself that formed the earth and
made it; He has established it, He created it not in vain, He formed it
to be inhabited: I am the Lord; and there is none else.” The word
translated “in vain” here, the Hebrew tohu, is the same word ren-
dered as “without form” in Genesis 1:2. This decayed state, described
28 The Bible’s Difficult Scriptures Explained!
in verse two, had not been the earth’s condition in the original cre-
ation (verse 1)—God did not create the earth “without form”! The
Bible states that God is not the “author of confusion” (I Cor. 14:33),
and that His word does not return to Him “void” (Isa. 55:11). There-
fore, there must be, and is, a time “gap” of unknown length between
verses one and two.
The state of chaos that came to engulf the planet at some point in
this time gap was the result of Satan’s rebellion—when the archangel
Lucifer became the devil—as this fallen being had previously been
in a position of rulership on Earth, with authority over a third of the
angels (Isaiah 14:12-15; Rev. 12:4). Also notice the reaction of the
angels when God created the earth: “…the morning stars sang to-
gether, and all the sons of God shouted for joy” (Job 38:7). Would
the angels (“morning stars,” “sons of God”) have shouted for joy if
God had initially created the earth “without form and void”?
Genesis 1:1 clearly refers to the original creation of the earth,
while verse two begins the inspired record of the re-creation of a
ruined surface—a kind of “rebuild” process that made the planet
habitable for mankind. This is confirmed by Psalm 104:30: “You
send forth Your spirit, they are created: and You renew the face of the
earth.”
Suggested reading:
• Who Is the Devil?
Genesis 1:30
“And to every beast of the earth, and to every fowl of the air, and to
every thing that creeps upon the earth, wherein there is life, I have
given every green herb for meat: and it was so.”
Does this passage teach that every kind of plant on Earth is fit for
human consumption?
The latter part of this verse, “every green herb for meat [food],”
must be understood in conjunction with Genesis 2:9, because many
plants are poisonous. This latter verse states that plants only qualify
for food if they are: (1) “pleasant to the sight,” and (2) “good for
food.” Also, Genesis 1:30 states that some green herbs are given for
insects. Finally, recognize that the “tree of the knowledge of good
and evil” (Gen. 2:9 and 3:6) was forbidden, and it was obviously
“green.”
Suggested reading:
• God’s Principles of Healthful Living
Genesis 2:17
“But of the tree of the knowledge of good and evil, you shall not eat
of it: for in the day that you eat thereof you shall surely die.”
Bible critics and scoffers commonly use this passage to try to
demonstrate that there is no authority behind the Bible—because
Adam and Eve ate of the tree and did not die “in that day,” the exact
day in which they ate.
There are two explanations, and both are correct: (1) God meant,
“You are as good as dead in the day that you eat…” because, with
this decision, Adam and Eve would have sealed their fate—would
have put themselves under God’s death penalty for sin (Rom. 6:23;
Heb. 9:27)—and (2) Adam died at 930 years of age (Gen. 5:5). This
would be less than one millennial day within God’s Plan. God de-
clares that a day is like 1,000 years to Him and vice-versa (Psa. 90:4;
II Pet. 3:8)—and His Plan entails 7,000 years, or seven millennial
days.
Suggested reading:
• A World in Captivity
Genesis 3:15
“And I will put enmity between you and the woman, and between
your seed and her seed; it shall bruise your head, and you shall
bruise his heel.”
At first examination, this verse is somewhat difficult to under-
stand—even to determine what it is talking about. However, it is un-
derstood as the very first prophecy in the Bible about Jesus Christ.
The “enmity” (hatred) between the woman (mankind or the New
Testament Church) and the serpent (Satan) has always been a very
real hatred. The verse addresses the serpent and has three applica-
tions of meaning:
(1) Most people—particularly women—do not like snakes.
(2) It reflects a duality of Satan vs. Christ and the children of
the devil vs. the children of God within the world at large. See Ro-
mans 16:20 as a reference describing “enmity between your seed
and her seed,” or the enmity in Satan’s world toward Christ’s
Church.
(3) Most importantly, Satan had Christ killed—or the devil
“bruised its [Christ’s] heel.” But, in doing this, Satan actually sealed
his own fate, because a resurrected Jesus Christ will one day crush
the devil’s government over this world. (The only way to kill a snake
is to crush or cut off [“bruise”] its head.) Key: “it” refers to Christ
and “you” refers to the devil.
It has long been recognized that the story of Achilles’ Heel
comes from this passage. Interestingly, Semiramis, the mother of
Nimrod (Gen. 10:8-10), would have known about, and been able to
counterfeit, this prophesied “mother and child”—“your seed and her
seed”—relationship (of Mary and Jesus), depicted by this prophecy.
Suggested reading:
• The Trinity – Is God Three-In-One?
Genesis 4:23
“And Lamech said unto his wives, Adah and Zillah, Hear my voice;
you wives of Lamech, hearken unto my speech: for I have slain a
man to my wounding, and a young man to my hurt.”
Who are the two men killed by Lamech?
Records from ancient history records that Lamech did kill two
men—his third-great grandfather Cain (“a man”), and Tubal-Cain
(“a young man”), Lamech’s son (vs. 19, 22). The phrase “to my hurt”
is best translated “who hurts me.”
Jewish tradition says that Lamech also killed the preacher of
righteousness Enoch (5:24), but this is almost certainly not accurate.
(See next explanation.)
No suggested reading.
Genesis 5:24
“And Enoch walked with God: and he was not; for God took him.”
Many interpret this verse as stating that God took Enoch to heav-
en, making this contrary to John 3:13, but that is not what the verse
actually says. Where then did Enoch go?
Enoch was the seventh of eight preachers of righteousness (Gen.
5; II Pet. 2:4-5). He “walked with God”—faithfully obeyed God—
for 300 years (vs. 21-24), until his death. He “was not” in the sense
that he “was not found” (Heb. 11:5). Verse 5 explains that God
“translated” him; here, the Greek term for “translated” means “to
transfer or transport.”
God removed Enoch’s body to another location for burial (as He
did with Moses, Deut. 34:6). The same Greek word for “translated”
is also used in Acts 7:16 to describe Jacob’s body being transported
to Sychem for burial.
If Enoch had been taken to heaven and is still living to this day,
he would still be walking with God—present tense. Enoch was not
taken to heaven, but is in his grave awaiting his resurrection.
Enoch was Methuselah’s father and Lamech’s grandfather (the
Lamech of Gen. 5:25-31). History and tradition both reveal that these
two men corrupted themselves. This caused God to raise up Noah
(Enoch’s faithful great-grandson) to warn of a coming worldwide
flood and to do a “work” (referenced in vs. 29) in that time. Methu-
selah died in the flood, and it can be determined that Lamech died
five years before the flood (vs. 31). This can be proven through care-
fully connecting the chronology of the first few chapters of Genesis.
Suggested reading:
• Do the Saved Go to Heaven?
Genesis 9:3
“Every moving thing that lives shall be meat for you; even as the
green herb have I given you all things.”
This verse seems to state that all living creatures are good for
meat. But it also says that the standard for measuring this is “even as
the green herb” (see Gen. 1:30 explanation).
Using this phrase as authority, human beings can no more eat all
types of meat than they can eat all poisonous plants (again, Gen.
1:30). Recall that Noah had already by this time taken seven pairs of
clean and one pair of unclean animals into the ark because: (1) he
needed food, and (2) he must have known the difference between
clean and unclean animals. Had Noah eaten even one of the unclean
animals (pig, etc.), the pair could not have reproduced. Notice that
“by sevens” (Gen. 7:2) is plural, but “by two” is singular. The two
does not have an “s.” There were only two of each unclean animal
taken into the ark.
Suggested reading:
• Are All Animals Good Food?
Genesis 9:24-25
“And Noah awoke from his wine, and knew what his younger son
had done unto him. And he said, Cursed be Canaan; a servant of
servants shall he be unto his brethren.”
Who was the one cursed here for the sodomy committed against
Noah? If Canaan was cursed (Noah’s grandson), why does it appear
to say that Noah’s youngest son committed the act?
Canaan was cursed, and he was the youngest son of Ham (see
10:6). Canaan would not have been cursed by God if it was Ham who
had sinned. Also, Ham was the middle son of Noah (see 9:18). The
word “his” (vs. 24) means Ham’s youngest son. Also notice that
verse 22 makes reference to “the father of Canaan.” Canaan is the
object of this entire event. Noah, upon sobering up, undoubtedly
knew what his grandson Canaan had done to him.
It is interesting that the word Canaan means humiliated and the
verb form of his name means to bend the knee.
Genesis 11:26
“And Terah lived seventy years, and begat Abram, Nahor, and
Haran.”
Questions have arisen about the breakdown in the chronology of
Genesis 11, specifically at verse 26. Compensation must be made for
the wording of verse 26. We can demonstrate how the wording can
lead to the wrong conclusion, and how to arrive at the correct chro-
nology of Terah and Abram. Follow carefully.
Due to the fact that Abram became a central figure of the biblical
record in Genesis, he was placed first ahead of his brothers, with the
intent of honoring him as the preeminent patriarch. However, Abram
was not the firstborn of Terah. The eldest son was Haran, who died
before his father died. Haran was the father of Lot whom Abram had
reared after his elder brother’s death.
In tracing the chronology of Genesis 11 to the birth of Abram, the
wording of verse 26 can and does lead to erroneous calculations.
Since Haran was the eldest son, Terah would have been 70 years of
age when Haran was born. But when we trace to the date of Abram,
obviously the age of Terah at Abram’s birth is not 70 years. As we
will see later, Abram was born when his father was 130 years of age.
Genesis 11:31 states: “And Terah took Abram his son, and Lot
the son of Haran his son’s son, and Sarai his daughter in law, his son
Abram’s wife; and they went forth with them from Ur of the Chal-
dees, to go into the land of Canaan; and they came unto Haran, and
dwelt there.” Later, Terah died as indicated in verse 32: “And the
days of Terah were two hundred and five years: and Terah died in
Haran.”
Then we read of God’s call of Abram. Genesis 12:1 reveals,
“Now the Lord had said unto Abram, Get you out of your country,
and from your kindred, and from your father’s house, unto a land that
I will show you:” Acts 7:2-4 records more details about Abram’s
departure: “And he said, Men, brethren, and fathers, hearken; the
God of glory appeared unto our father Abraham, when he was in
Mesopotamia, before he dwelt in Charran [Haran], and said unto
him, Get you out of your country, and from your kindred, and come
into the land which I shall show you. Then came he out of the land of
the Chaldaeans, and dwelt in Charran [Haran]: and from there, when
his father was dead, he removed him into this land, wherein you now
dwell.”
In Genesis 12:4 we find the age of Abram at the time he departed
from Haran upon Terah’s death: “So Abram departed, as the Lord
had spoken unto him; and Lot went with him: and Abram was sev-
enty and five years old when he departed out of Haran.” Above, we
have already read that Terah was 205 years of age when he died
(Gen. 11:32). To calculate the age of Terah when Abram was born
we simply subtract 75 (Abram’s age) from 205 (Terah’s age at death).
This gives us 130 years of age for Terah when Abram was born (205
– 75 = 130).
Therefore, in counting up the chronology of Genesis 11, and
adding 130 years at the point of verse 26 (instead of 70 years as most
mistakenly do), this will give a total of 427 years from the time the
flood abated until the time of the call of Abram. This leads to the
correct chronology of Genesis 11 and the correct basis for subse-
quent timing of later events.
Genesis 14:18
“And Melchizedek king of Salem brought forth bread and wine: and
He was the priest of the most high God.”
Who was Melchizedek? Answer: He was Jesus Christ!
Hebrews 6:19-20 and Hebrews 7:1-6 can be read phrase by
phrase to prove this. Notice there: Only One who was God could be
fully “righteous.” Also, men do not know the way of “peace” (Isa.
59:8). Finally, having “no beginning or end” can only describe one
who is eternal. This could not possibly refer to any human being.
Note these passages:
(1) Hebrews 5:5-6, 10
(2) Psalms 110:4
(3) Acts 2:24—Jesus Christ is alive today.
(4) Hebrews 4:14 and 5:5-6, again—references “High Priest af-
ter the order of Melchizedek.”
This subject is addressed more fully in the Hebrews 6:20-7:17
explanation.
Suggested reading:
• Bible Introduction Course Lesson 3 – Who and What Is God?
Genesis 17:11
“And you shall circumcise the flesh of your foreskin; and it shall be
a token of the covenant between me and you.”
Many scoffers, who believe that the New Testament nullified ev-
erything in the Old Testament, cite this verse seeking to demonstrate
that the Old Covenant was represented by physical circumcision, mak-
ing everything else found there to be invalid. In other words, if the New
Testament is the only thing for Christians today, the Law of God—the
Ten Commandments, among other things—have no application.
But read verse 11 closely. It says that circumcision is a “token”
of the covenant. The Hebrew word (#226 in Strong’s Concordance)
can be translated “sign, signal, omen, flag, beacon, evidence.” The
overall inference to be drawn is that circumcision is a sign of the
covenant, not the covenant itself. The Old Covenant had both tempo-
rary, physical birthright promises to Israel’s descendants and eternal,
spiritual promises to the few called by God. The spiritual promises,
and part of the physical promises, are being fulfilled today, and will
be fulfilled by salvation in the future.
Romans 2:28-29 shows that circumcision has been changed—
not done away—and is now of “the heart”—conversion. Therefore,
physical circumcision is no longer required but this practice, for a
number of reasons, is still medically and hygienically prudent.
Suggested reading:
• Bible Introduction Course Lesson 14 – What Is the Old
Covenant?
Genesis 32:32
“Therefore the children of Israel eat not of the sinew which shrank,
which is upon the hollow of the thigh, unto this day: because he
touched the hollow of Jacob’s thigh in the sinew that shrank.”
Is avoiding the eating of this portion of an animal a tradition that
Christians should observe today?
This is a custom the children of Israel began to observe volun-
tarily out of respect for their forefather Jacob. A renowned Jewish
historian (who also recorded more about the Jews than any other
historian), Flavius Josephus, stated that the Jews of Christ’s time rou-
tinely observed this custom (Bk. I, Ch. XX, Sec. 2). Even today,
some Orthodox Jews still follow this. However, nowhere in the Bible
do we find that Jesus himself observed this custom. This is simply a
tradition of men and is not binding upon Christians today. The pas-
sage merely records that it was happening—it does not say God
wanted it.
While it is not wrong to observe this custom today, it is unneces-
sary.
Exodus 12:40-41
“Now the sojourning of the children of Israel, who dwelt in Egypt,
was four hundred and thirty years. And it came to pass at the end
of the four hundred and thirty years, even the selfsame day it came
to pass, that all the hosts of the Lord went out from the land of
Egypt.”
What was the 430-year time period referenced here?
Many have wrongly assumed that this passage meant Israel was
in Egypt for 430 years. If this was not the case, then some other ma-
jor event must have occurred 430 years before the time of the exodus.
In fact, this is the case.
Exodus 12:40-41 best reads, “Now the sojourning of the chil-
dren of Israel, who dwelt in Egypt, was [completed] four hundred
and thirty years. And it came to pass at the end of the [completion of]
four hundred and thirty years, even the selfsame day it came to pass,
that all the hosts of the Lord went out from the land of Egypt.”
The 430-year span measured from the time of the covenant with
Abraham (Gen. 17:1-8), about the year 1873 B.C., until the exodus
of 1443 B.C. This is confirmed by the following scripture:
“Now to Abraham and his seed were the promises made. He said
not, And to seeds, as of many; but as of one, and to your seed, which
is Christ. And this I say, that the covenant, that was confirmed before
of God in Christ, the law, which was four hundred and thirty years
after, cannot disannul, that it should make the promise of none effect.
For if the inheritance be of the law, it is no more of promise: but God
gave it to Abraham by promise” (Gal. 3:16-18).
The covenant and promise made to Abraham preceded the giv-
ing of the Law (Ten Commandments) at Sinai, which occurred near-
ly two months after the exodus during the same year. Galatians 3:17
explicitly states that the span of 430 years was from the covenant
with Abraham to Sinai. All the family of Jacob (Israel) went into
Egypt (Gen. 46:1-6) in the year 1682 B.C. Since the exodus occurred
in 1443, Israel had been in Egypt for about 239 years. She had fallen
into slavery well after the death of Joseph.
For those who enjoy such calculation, here are the mathematical
facts available from scripture so that we can perform the proper com-
putation. Extra space is taken so the reader can appreciate through an
interesting illustration how accurate dating of important historic bib-
lical events can be determined.
We can approximate the time that Joseph was alive in Egypt by
the following facts:
Joseph died at the age of 110 years (Gen. 50:26).
He began to reign at about the age of 30 (Gen. 41:46).
The 7 years of “plenty” had elapsed before Israel came into
Egypt, plus 2 years of the famine had elapsed as well, leaving 5 years
of famine remaining (Gen 45:11).
Thus 110 - 30 = 80; then we subtract the 9 elapsed years: 80 - 9
= 71 years.
Joseph was alive for 71 years while Israel was in Egypt.
We have seen the time that Joseph was alive while Israel was in
Egypt. Before we arrive to the point that “there arose up a new king
over Egypt, which knew not Joseph” (Exodus 1:8), a few decades
would have elapsed after his death—for he was highly esteemed by
the generations that knew him. So we could add at least another 20 to
30 years to those 71 years, allowing for a new generation to mature,
which would have placed Israel approximately 90 to 100 years in
Egypt before becoming enslaved. Thus, of the 239 years in Egypt, as
much as 150 years could have been spent in bitter bondage.
Apart from Galatians 3:17 showing the 430 years from the time
of the covenant with Abraham until the exodus, we can calculate
that span of time by what is recorded in Genesis. First, we need to
find the span of time from the covenant until Israel went into Egypt.
This is done by subtracting 239 years (the total time of Israel in
Egypt) from the 430 years total span. Therefore, 430 - 239 = 191
years. This 191-year span can be easily verified by the following
points:
• Abraham was 99 years old at the time of the covenant (Gen.
17:1).
• Abraham was 100 years old when Isaac was born (Gen.
21:5).
• Isaac lived 180 years (Gen 35:28).
• Isaac was 60 years old at Jacob’s birth; these men lived 120
years concurrently (Gen. 25:26).
• Jacob lived in Egypt 17 years (Gen 47:28); he came into Egypt
at age 130 (Gen. 47:9).
• Jacob lived a total of 147 years; (130 + 17 = 147).
• Since 147 - 120 = 27, Jacob outlived Isaac by 27 years.
Of the 27 years Jacob outlived Isaac, 17 were in Egypt; thus 27
- 17 = 10 years.
Ten years elapsed from the death of Isaac until Israel entered
Egypt.
We add the 1 year from the covenant until the birth of Isaac +
Isaac’s life span of 180 years + the 10 years that elapsed from Isaac’s
death until Israel entered Egypt.
Since 1 + 180 + 10=191 years, this was the time from the cove-
nant until entering Egypt.
The total time of 191 years + the 239 years in Egypt = 430 years
as we saw in Galatians 3:17.
Rather than Israel suffering 430 years in bondage, we see the
duration of suffering would have been approximately 150 years in
this enslaved condition to the Egyptians. Considering the severity of
the bondage, any greater length of time would have virtually de-
stroyed the nation.
To summarize, Israel was in Egypt only 239 years and in bond-
age for about 150 years.
Exodus 34:28
“And he was there with the Lord forty days and forty nights; he did
neither eat bread, nor drink water. And he wrote upon the tables the
words of the covenant, the ten commandments.”
Many have misunderstood this verse, believing that “he wrote”
is a reference to Moses. They conclude that Moses must have written
the Ten Commandments on the stone tablets. The hidden message in
this point is to diminish the Ten Commandments, to make them ap-
pear to have come from Moses, not God.
Exodus 24:12 shows that this is an incorrect assumption. There,
God instructed Moses, “…Come up to Me into the mount, and be
there: and I will give you tables of stone, and a law, and command-
ments which I have written; that you may teach them.” Also, Exodus
31:18 states that God “…gave unto Moses, when He had made an
end of communing with him upon Mt. Sinai, two tables of testimony,
tables of stone, written with the finger of God.”
Also notice: “The tables were the work of God, and the writing
was the writing of God, graven upon the tables” (Ex. 32:16). These
were the stone tablets that Moses later broke (vs. 19), when finding
the Israelites worshipping the golden calf. God later commanded
Moses (34:1), “Hew…two tables of stone like unto the first: and I
will write upon these tables the words that were in the first tables,
which you broke.” God (YHVH – “the Lord”) clearly stated that HE
would write the Ten Commandments again.
As the Israelites’ forty years of wandering in the wilderness
drew to a close, Moses recounted to them the ways that God had
miraculously delivered them and provided for them. He stated this in
Deuteronomy 5:22: “These words the Lord spoke unto all your as-
sembly in the mount…with a great voice…and He wrote them in two
tables of stone, and delivered them unto me.” Here, Moses was refer-
ring to the first tablets of stone that God had given him, the ones
which he had broken (Ex. 32:19).
In Deuteronomy 10:1-5, Moses went on to repeat to the congre-
gation of Israel that it was God who had twice written the Ten Com-
mandments. Clearly, God, not Moses, recorded this great Law in
each case.
Suggested reading:
• The Ten Commandments – “Nailed to the Cross” or Required
for Salvation?
Leviticus 19:27 and 21:5

“You shall not round the corners of your heads, neither shall you
mar the corners of your beard.”
“They shall not make baldness upon their head, neither shall they
shave off the corner of their beard, nor make any cuttings in their
flesh.”
Do these two passages forbid either haircuts or shaving?
It was the custom of some heathen nations to cut and trim their
beards and hair into particular shapes in honor of certain pagan gods.
The Egyptians, for example, had their hair cut short and shaped in a
way that what remained appeared in the form of a circle surrounding
the head (the halo was derived from this practice). In another in-
stance, a round spot would be shaved off. Both of these are indica-
tions of sun god worship.
Modern forms of such extremes include: extremely short or even
no hair done to intimidate (e.g., Nazis, skinheads); strangely cut, col-
ored or spiked hair to intimidate, but also to shock and attract undue
attention (e.g., punk rockers, the more recent “Gothic” look, etc.);
strangely cut and colored hair at sporting events (a form of idol wor-
ship); and many others.
However, shaving one’s facial hair and the regular cutting of the
hair on one’s head for normal grooming is totally different and, in
fact, should be common practices for Christians. Take time to read I
Corinthians 11:14-15. As with most things, moderation and respect
should play the higher role and, if there is any doubt, one should even
“Abstain from all appearance of evil” (I Thes. 5:22).
Suggested reading:
• Worldliness – What Is it?
• Did Jesus Have Long Hair?
Numbers 6:24-26
“The Lord bless you, and keep you: the Lord make His face shine
upon you, and be gracious unto you: the Lord lift up His counte-
nance upon you, and give you peace.”
Some have asserted that these verses support the trinity simply
because “the Lord” (in italics) is recorded three times. As silly as
this is, it deserves some attention because it is the kind of passage
trinitarians use to support their teaching.
Besides the fact that the New Testament does not, in fact, offer
anything that helps bring the trinity to light in the Old Testament,
another problem is that verses like these are used to confuse the sym-
bolism associated with the number three. Throughout Scripture, we
see a pattern of three used to denote completion of time and events—
never in reference to God.
Consider these. God uses three annual Holy Day seasons to de-
pict His Plan of salvation (Deut. 16:16), punctuated by three resur-
rections (I Thes. 4:16; Rev. 20:5-15). Jonah was in the belly of a
great fish three days and three nights (Jonah 1:17). Christ pointed to
Jonah, giving as the only sign that He was the Messiah the fact that
He would be three days and three nights in the grave (Matt. 12:39-
40). Notice that these are all time-related events!
Merely because Numbers 6:24-26 references three things that
the Lord does, trinitarian theologians and scholars actually claim this
verse as one “proof” that even ancient Israel supposedly recognized
a triune godhead.
Before we explain why they believe this, ask yourself if you see
any part of this passage espousing a triune godhead? Of course not!
And notice that it is “the Lord,” not the Father or the Holy Spirit,
who is mentioned in all three places.
Then consider this: How can theologians attest that ancient Is-
rael believed in the trinity when they later rejected Christ, accusing
Him of blasphemy when He claimed to be God’s Son? And, as Acts
19:2 states of a group of Jews that had been baptized by John the
Baptist, that they had not even “so much as heard whether there be
any Holy Spirit.” If ancient Israel as a whole had recognized (in form
or principle) the existence of the Holy Spirit as a third member of a
supposed triune godhead, it makes no sense that these Jews could
have no knowledge of it whatsoever?
Under thorough examination, such “proofs” disintegrate.
If belief in a trinity had been at the core of ancient Israel’s wor-
ship of God, and if Numbers 6:24-26 is a blueprint for it, why is this
passage not explicit? If Numbers 6 constitutes a supposed trinitarian
“deific formula,” as some assert, why would God hide its meaning in
a cryptic and coded message, instead of clearly showing three mem-
bers of the godhead in this passage? Further, phrased another way, in
light of the all-important First Commandment—“You shall have no
other gods before Me”—why would God leave such unnecessary
mystery surrounding His supposed triune nature—and correct iden-
tity as the only true God—by using these kinds of obscure passages
to send so-called “messages” to His followers?
He would not!
Suggested reading:
• The Awesome Potential of Man
Deuteronomy 22:13
“If any man take a wife, and go in unto her, and hate her.”
The Old Testament describes certain circumstances under which
people obtained divorces. This passage sets the stage to discuss the
principle of fraud, always discovered after a marriage has occurred,
but which can annul the marriage. This is the first of two passages,
two chapters apart, that we will examine.
Notice: “If any man take a wife, and go in unto her, and hate her
[the husband, ready to consummate the marriage, finds something
wrong with his new bride], and give occasions of speech against her
[he is upset with her, raising some issue], and bring up an evil name
upon her [slanders her reputation], and say, I took this woman, and
when I came to her, I found her not a maid [virgin]: then shall the
father of the damsel, and her mother, take and bring forth the tokens
of the damsel’s virginity unto the elders of the city in the gate: and
the damsel’s father shall say unto the elders, I gave my daughter unto
this man to wife, and he hates her; and, lo, he has given occasions of
speech against her, saying, I found not your daughter a maid; and yet
these are the tokens of my daughter’s virginity. And they shall spread
the cloth before the elders of the city.”
Though the Bible is not clear as to how this was done, Numbers
chapter 5 indicates that these tokens may have involved a kind of
litmus test, or “water test,” in which a determination could be made
about the woman’s virginity. It may have also been something super-
natural—provided by God—used to determine if a woman was a vir-
gin on her wedding day.
Continuing in Deuteronomy 22: “And the elders of that city shall
take that man and chastise him [because he was wrong!]; and they
shall amerce him in an hundred shekels of silver, and give them unto
the father of the damsel, because he has brought up an evil name
upon a virgin of Israel: and she shall be his wife; he may not put her
away all his days. But if this thing be true, and the tokens of virgin-
ity be not found for the damsel: then they shall bring out the damsel
to the door of her father’s house, and the men of her city shall stone
her with stones that she die: because she has wrought folly in Israel,
to play the whore in her father’s house: so shall you put evil away
from among you” (vs. 14-21).
These are the basic instructions on the major type of fraud—
where one party thought he or she was marrying a virgin and found
out otherwise after marriage! (If the husband made false accusation,
he kept the woman and the marriage continued.) If either party had
lied, the marriage was fraudulent. It was over—annulled!—and the
guilty party was put away, and in the Old Testament stoned to death.
God takes this matter very seriously!
Moses was plain about this. However, there is no room in this
passage for someone claiming, ten, fifteen or twenty-five years later,
“I got a ‘pig in a poke’, something I did not bargain for,” trying to
devise a case for fraud.
Keep this in mind. The above is not technically describing a di-
vorce, but rather an annulment. God never bound the marriage, be-
cause one partner lied from the beginning! If there is a major prob-
lem, hidden from the beginning, and the person that learns it raises
the issue, the marriage would be annulled.
Suggested reading:
• Understanding Divorce and Remarriage
Deuteronomy 24:1-4
“When a man has taken a wife, and married her, and it come to pass
that she find no favor in his eyes, because he has found some
uncleanness in her [“some unseemly thing” or “some matter of
nakedness”—in other words, perhaps she has been naked in front
of another man]: then let him write her a bill of divorcement [better
translated, “that he write her a bill of divorcement”], and give it in
her hand, and send her out of his house. And when she is departed
out of his house, she may go and be another man’s wife. And if the
latter husband hate her, and write her a bill of divorcement, and give
it in her hand, and sends her out of his house; or if the latter hus-
band die, which took her to be his wife; Her former husband, which
sent her away, may not take her again to be his wife, after that she
is defiled; for that is abomination before the Lord: and you shall not
cause the land to sin, which the Lord your God gives you for an
inheritance.”
The Pharisees were very familiar with this passage and quoted it
to Christ in Matthew 19, seeking to pin Him down with a trick ques-
tion about who is, and is not, eligible for divorce and remarriage.
The beginning of the passage is a kind of “what if” situation. It
neither forbids nor commands divorce, and does not really give grounds
for divorce. These verses simply deal with when divorce happens.
God plainly states that He hates “putting away” (Mal. 2:16).
This has always been His perspective of divorce! However, by the
time Moses was teaching Israel (2,500 years after Genesis 2), men
were obtaining divorces without regard to God’s will. As a result,
God inspired Moses to explain, in effect, “When this happens, the
man can never take his wife back.”
Suggested reading:
II Samuel 24:1
“And again the anger of the Lord was kindled against Israel, and he
moved David against them to say, ‘Go, number Israel and Judah.’”
In a casual reading of II Samuel 24:1, it appears that the Lord was
the one who moved David to number Israel. Yet, such a position would
contradict God’s integrity, because David’s numbering of Israel’s
army constituted sin, by his own admission as the following scripture
reveals: “And David’s heart smote him after that he had numbered the
people. And David said unto the Lord, I have sinned greatly in that I
have done: and now, I beseech you, O Lord, take away the iniquity of
your servant; for I have done very foolishly” (II Sam. 24:10).
Would God actually tempt someone to sin, and then punish them
in anger because they gave in to His persuasiveness? Of course not!
Such a scenario has never happened. James 1:13 states that “Let no
man say when he is tempted, I am tempted of God: for God cannot
be tempted with evil, neither tempts He any man.”
Although God does not tempt mankind to sin, He allows all men
to be tempted by circumstances in order to develop character and oc-
casionally to test the level of that development. Also, Satan the devil,
who certainly does regularly tempt all men, also directly tempted
Christ in numerous ways in Matthew 4.
In light of these facts, a close examination of II Samuel 24:1 re-
veals a more complete picture. The term “he” is correctly translated
from the Hebrew term denoting the personal pronoun in the third
person masculine. Yet, in the Oxford edition of the King James Ver-
sion of the Bible, a note in the margin explains that “he” is referring
to Satan. Most Bible commentaries agree the “he” in verse 1 decid-
edly refers to the devil. Here is one example. The commentary by
Jamieson, Fausset and Brown states that God “permitted Satan to
tempt David. Satan was the active mover…and the great tempter pre-
vailed against the king.”
However, the scripture that conclusively settles this issue is
found in I Chronicles 21:1. It reads: “And Satan stood up against Is-
rael, and provoked David to number Israel.” No ambiguities exist in
this parallel verse, as it settles the question as to whom “he” refers in
II Samuel 24:1.
I Kings 17:21
“And he stretched himself upon the child three times, and cried
unto the Lord, and said, O Lord my God, I pray you, let this child’s
soul come into him again.”
Does I Kings 17:21 prove that man has an immortal soul?
The word “soul” in this verse does not refer to an immortal soul.
It is translated from the Hebrew word nephesh, meaning “breath” or
“anything that breathes” (Analytical Hebrew and Chaldee Diction-
ary). This same word—nephesh—is found in Genesis 2:7. Notice:
“And 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.” Notice the word “became.” In other words, men do not have
souls—they are souls!
In I Kings 17:21, Elijah was praying that God return the “breath
of life” to the dead little boy. God answered Elijah’s prayer and the
boy was miraculously revived.
The Restored Church of God has prepared many booklets and
articles that address the pagan doctrine of the immortal soul. Those
listed below contain the most detail. Other verses are addressed
later.
Suggested reading:
• The Truth About Hell
• Is there Life After Death?
• Bible Introduction Course Lesson 9 – Who and What Is Man?
Isaiah 24:6
“Therefore has the curse devoured the earth, and they that dwell
therein are desolate: therefore the inhabitants of the earth are
burned, and few men left.”
The Seventh-Day Adventists cite this passage to prove that the
earth will be completely desolate during the Millennium, with every-
one either dead or “gone to heaven.” However, notice that the end of
the verse plainly states, “and few men left.” It is obvious, then, that
some people will remain alive after Armageddon and the plagues of
Revelation. Prophecy demonstrates that approximately 10 percent of
humanity will survive this period. By any definition, even if it would
be 640 million (10 percent of 6.4 billion alive today), this is “few”
survivors.
Suggested reading:
• Revelation Explained at Last!
• Tomorrow’s Wonderful World – An Inside View!
Isaiah 43:10
“You are my witnesses, says the Lord, and My servant whom I have
chosen: that you may know and believe Me, and understand that I
am He: before Me there was no God formed, neither shall there be
after Me.”
The Jehovah’s Witnesses use this passage as authority to preach
door-to-door. But notice Luke 10:7, which shows that Christ directly
instructed the apostles to not go from “house to house.” The Bible
nowhere commands, or even suggests, Christians to actively profess
Christ, but rather always to confess Him when confronted with the
question of their belief (I Pet. 3:15).
Suggested reading:
• Should You Preach to Others?
• Are You Being Called?
Ezekiel 1 and 10
The reader will need to open his Bible to examine what are whole
chapters in this case. Ezekiel was given “visions” (1:1) while he was
among the Jewish captives in Babylon. Many are confused as to the
“strange sights” that he describes, with some believing these are Bi-
ble references to UFOs.
Ezekiel saw four creatures (vs. 5) appear out of a great whirl-
wind. Verses 6-10 describe these angelic creatures. They carried
“upon their heads” a platform made of a crystalline material. (The
material was likely gold of such quality that it appeared as “transpar-
ent glass” – Rev. 21:21).
On this platform was a throne!
In vision, Ezekiel saw God seated on this throne. Ezekiel 1:26-
28 describes God’s appearance: “I saw as the color of amber, as the
appearance of fire round about within it, from the appearance of
His loins even upward and from the appearance of His loins even
downward, I saw as it were the appearance of fire, and it had bright-
ness round about…This was the appearance of the likeness of the
glory of the Lord.” This God being was the Eternal (YHWH) (vs.
28)—the same Personage Who later became Christ. (You may
wish to read Revelation 1:13-16, which further expands on this
description.)
The Bible also defines the purpose of the cherubim (Ezek. 10:1)
and the wheels under the platform of God’s throne. Various parts of
the Bible show that God, at times, comes to Earth (Psa. 18:10; Ezek.
10:1-22). When He does, He arrives sitting upon His throne. The
angels carry His throne at “lightning speed” (Ezek. 1:13) wherever
God wishes to go.
The “wheel in the midst of a wheel” (Ezek. 1:16; 10:10) appear
to be, in a sense, types of gyroscope assemblies—one is near the
position of each of the cherubim. In Ezekiel 1:12, 17 and 10:11, the
fact that “they turned not as they went” also confirms some form of
spiritual gyroscopic platform. Even physical gyroscopic platforms in
the guidance systems of airliners or guidance missiles always keep
the same orientation—they never turn. Thus, as the platform de-
scribed by Ezekiel travels across the universe, it maintains the same
orientation.
Ezekiel 13:17-23
“Likewise, you son of man, set your face against the daughters of
your people, which prophesy out of their own heart; and prophesy
you against them, and say, Thus says the Lord God; Woe to the
women that sew pillows to all armholes, and make kerchiefs upon
the head of every stature to hunt souls! Will you hunt the souls of
My people, and will you save the souls alive that come unto you?
And will you pollute Me among My people for handfuls of barley
and for pieces of bread, to slay the souls that should not die, and
to save the souls alive that should not live, by your lying to My
people that hear your lies? Wherefore thus says the Lord God;
Behold, I am against your pillows, wherewith you there hunt the
souls to make them fly…Your kerchiefs also will I tear, and deliver
My people out of your hand, and they shall be no more in your hand
to be hunted; and you shall know that I am the Lord. Because with
lies you have made the heart of the righteous sad, whom I have not
made sad; and strengthened the hand of the wicked, that he should
not return from his wicked way, by promising him life: therefore you
shall see no more vanity, nor divine divinations: for I will deliver My
people out of your hand: and you shall know that I am the Lord.”
When reading through these verses, the question arises: Who is
God talking about? Who are the “daughters” who “prophesy” and
make “pillows” and “kerchiefs” in order to “hunt souls”?
The context of this chapter is the time just prior to the Day of the
Lord (vs. 5). It addresses the “Christian” leaders of the modern-day
descendants of Israel—mainly America and Britain.
Verses 1-16 mention false prophets, men who deceive the peo-
ple. But in this day and age, more women are also becoming ac-
tively involved in preaching and missionary work. This prophecy
addresses the ever-increasing number of false “prophetesses” active
today.
Verse 17 shows that these false women ministers prophesy
(proper translation: “preach”) out of their own hearts. They are not
sent by God, nor are they preaching His message—the gospel, or
good news, of the coming kingdom of God. These false leaders are
also not warning (Isa. 58:1) the modern descendants of ancient Israel
of the destruction to fall upon them if they do not heed, and repent of
their sins. (See Ezekiel 3:19; 4:2-3; 5:2-4, 8-10, 12-17; 6:11-14;
12:10-16.)
A host of passages make plain that all false ministers are an
abomination to God. But, despite the howling protests of “modern-
ists,” He especially forbids women to be in positions of religious
leadership (I Cor. 14:33-35; I Tim. 2:11-12).
By examining what these false ministers preach, one can better
understand what false prophetesses preach—because their message
is the same. They do not show the people their sins. Ezekiel further
states that they have “…daubed the wall with untempered mortar”
(13:10-15). (Untempered mortar does not contain the correct propor-
tions of raw materials. This faulty construction results in walls that
will not stand.) They have preached “smooth things” (Isa. 30:10) that
will not get them fired or disciplined by boards of deacons who do
not want to be told that they must obey God instead of being told
about “love.” In other words, they have told the people what they
want to hear instead of what they need to hear.
Also, these misguided “soothsayers” attempt to solve all of the
world’s problems—literally fix the world—through various forms of
“do-gooding,” which are the equivalent of taking an aspirin to try to
cure cancer. Because of their neglect in pointing out to the people
their sins, God’s wrath will be poured out upon them. They have
spread (and are still spreading) a message of “Peace, peace, when
there is no peace” (Jer. 8:11).
Believing that God is somehow in a kind of cosmic wrestling
match with Satan, these false ministers are in the business of “hunting
for souls” (13:18). They travel to the farthest reaches of the globe on
their “soul-saving missions”—the very term they use. But they will be
powerless to save the world from the punishment that God has prom-
ised in His Word (which they generally deny will really come).
The meanings of the terms “pillows” and “kerchiefs” are un-
clear. Some commentaries suggest that a better translation of “pil-
lows” (Hebrew: keceth [#3704]) is “fillets” or “headbands.” They
believe that “kerchiefs” (Hebrew: micpacthath [#4556]) is a refer-
ence to “long veils.” A long veil secured by a headband is an accurate
description of part of the attire of members of certain female reli-
gious orders.
Other sources interpret “pillows” and “kerchiefs” to symbolize
the soothing, feminine nature of the religion espoused and promoted
by these false prophetesses. Many commentators believe that the use
of these terms in the original Hebrew is in a merely figurative sense.
The “pillows” are a reference to these women attempting to cover
God’s hands, and thus conceal His power to rebuke sin. The “ker-
chiefs” picture the veil of spiritual blindness (II Cor. 4:4) that they
cast over their devotees. The term “magic bands,” as it is translated
in some English versions of the Bible, is refuted by certain Hebrew
scholars.
These women actually pollute the Word of God among the
people “for handfuls of barley and for pieces of bread” (vs. 19).
(Note: the Hebrew word kiy can be rendered as “for” or “with”).
This means that they either use food to attract followers or actively
request donations to support their mission. (More and more church-
es today are actually in fact bribing people with gifts to attend their
services.)
Since these women do not teach their followers that the cause of
world suffering is rooted in their disobedience to God’s laws, they
will be punished (vs. 20-23).
Suggested reading:
• How Religion Deceives You About Your Incredible Future
• Which Is the True Gospel?
Micah 4:5
“For all people will walk every one in the name of his god, and we
will walk in the name of the Lord our God forever and ever.”
What is the meaning of “the name of his God” and “the name of
the Lord our God”?
As the context shows, this verse will be fulfilled after Christ has
returned to earth and ended all wars. All nations, both large and
small, will be subject to Christ’s rulership and rebuking. They will
convert their instruments of war into tools for agricultural (vs. 3).
War will no longer be fought anywhere on Earth. And happiness,
peace and prosperity will be known throughout all nations (vs. 4).
Through Christ’s headquarters at Jerusalem, people will receive
true and proper education. They will worship the true God in their
own language—“the name of his God.” The Israelis will worship in
their own language—“we will walk in…our God.” While they may
also be able to use their native languages, all will be worshipping the
same God.
Also, the phrase “walk every one in the name of his god” is almost
certainly a reference to the many God Beings at that time—true Chris-
tians who have been born into the God Family at the First Resurrec-
tion upon Christ’s Return—who will then rule the earth under Him.
Also, all people and nations will be taught a new language. This
pure language will allow everyone to communicate with one another
(Zeph. 3:9). Their native language will possibly exist side-by-side
with one universal language—as is the case with English throughout
the world today.
Suggested reading:
• How Religion Deceives You About Your Incredible Future
Zechariah 8:19
“Thus says the Lord of hosts; the fast of the fourth month, and the
fast of the fifth, and the fast of the seventh, and the fast of the tenth,
shall be to the house of Judah joy and gladness, and cheerful
feasts; therefore love the truth and peace.”
This scripture mentions fasts that were held on the fourth, fifth,
seventh and tenth months of the year. These fasts were proclaimed by
men of Judah to commemorate four terrible events that fell upon the
Jews during the days of the final defeat by the Babylonians.
The fasts depict the following events (listed chronologically):
Tenth month: Jeremiah 52:4-5 records the account of King Ne-
buchadnezzar setting up the final siege against Jerusalem in the tenth
month during the ninth year of the reign of Zedekiah.
Fourth month: Jeremiah 52:6-7 records the Babylonians break-
ing into Jerusalem due to the city being so weakened by famine after
sixteen months of the siege. This occurred during the fourth month
of the eleventh year of the reign of Zedekiah.
Fifth month: In Jeremiah 52:12-14, Nebuzaradan, the captain of
the guard of King Nebuchadnezzar came to Jerusalem with his army
and carried away valuables that were in the Temple, burned the Tem-
ple and the city, and took away many captives. This event occurred
in the following month of the same year that the Babylonians broke
into Jerusalem as noted above.
Seventh month: This fast commemorates the tragedy of Geda-
liah and those with him at Mizpah being slain by Ishmael and his
band of murderers. This account is recorded in Jeremiah 41:1-3.
Gedaliah had been appointed governor by the Babylonians in the
wake of the captivity to oversee those left behind to manage the
land.
When Israel is once again obeying God’s laws and following His
way of life, God will have changed these humanly-appointed fasts.
Zechariah 8:19 states that these days of sorrow “shall be to the house
of Judah joy and gladness, and cheerful feasts; therefore love the
truth and peace.” Verses 20-23 in the same context show that Judah
will follow God and be blessed abundantly, thus no longer having a
need to commemorate these horrific events. However, the command-
ed annual fast of the Day of Atonement will be kept, along with all
of God’s Holy Days (Zech. 14:16-19).
Suggested reading:
• God’s Holy Days or Pagan Holidays?
• What You Need to Know About Fasting
Matthew 1:18
“Now the birth of Jesus Christ was on this wise: when as his
mother Mary was espoused to Joseph, before they came together,
she was found with child of the Holy Ghost.”
This is a key verse used in the attempt to prove that the Holy
Spirit is a person. The idea is presented as follows: If the Holy Spirit
performed the act of begetting Christ, it must be a person, not merely
the power that emanates from God. This false reasoning neglects one
important point.
Christ prayed to another Being, which He called Father (Matt.
6:6-15 and many other places). This proves that the Holy Spirit is
merely the agent or power of God. The only other explanation would
be that Christ was terribly confused about who His Father was. This
would also mean that He was confused about the entire Plan of
God—because it is the Father-son relationship that all of us share
with Christ to the Father that depicts how God is expanding His fam-
ily.
Suggested reading:
Matthew 3:11
“I indeed baptize you with water unto repentance: but he that
comes after me is mightier than I, whose shoes I am not worthy to
bear: he shall baptize you with the Holy Spirit, and with fire.”
Some have thought that the baptism of fire and water baptism
are both to be sought. Typically, Pentecostals speak of receiving the
baptism of fire at the point of supposedly truly receiving the fullness
of God’s Holy Spirit.
Notice verse 7, and see that John is talking to the Pharisees.
These accusative, hypocritical, carnal-minded men were not quali-
fied for water baptism in order to “flee from the wrath to come.”
Verses 9-10 show that John warns them that they had not qualified
and is saying in verse 11, in effect, “Look out, because One is com-
ing who not only baptizes with water but with fire also.”
The meaning is that the lake of fire is a form of liquid fire, and
being cast into it (the Bible punishment described for the wicked)
constitutes a “baptism” (Rev. 20:14-15). Of course, none would want
this baptism!
Suggested reading:
• What Do You Mean Water Baptism?
• Bible Introduction Course Lesson 20 – About Water Baptism
• Understanding Tongues
Matthew 3:17
“And lo a voice from heaven, saying, This is my beloved Son, in
whom I am well pleased.”
If “no man has seen God” (I John 4:12) or “heard His voice at
any time” (John 5:37), then whose voice is this?
The answer: Since Christ, the former Logos (the Spokesman or
Word—John 1:1, 14) who spoke for God (Gen. 1:26), was His Son
and was occupied with being a human being on Earth for 33 1/2
years, then an angel must have been “filling in” for Christ during this
period.
Matthew 4:17
“From that time Jesus began to preach, and to say, Repent: for the
kingdom of heaven is at hand.”
If God’s kingdom begins at Christ’s Return and the First Resur-
rection, then what does “at hand” mean? (See Luke 17:21 explana-
tion to understand further.)
Christ meant that the knowledge, certainty and understanding of
the kingdom was right where He was preaching at that moment—or
it was immediately “at hand.” Also, Christ, as a member of the God
Family, was a direct representative of the kingdom of God. This gov-
ernment was literally His government.
An ambassador, whose counsel might be sought in a matter, as
an official representative of the U.S. to France (for instance), would
not be surprised to have a French diplomat ask him for the “knowl-
edge, counsel, opinions, etc.” of his country. Only the ambassador—
not the country of France—need be present to offer this.
Luke 17:21 is used by Catholics alongside Matthew 4:17 to
demonstrate that the kingdom of God is on Earth now, “in the hearts
of men.” This false conclusion naturally follows the misunderstand-
ing of “at hand.” But John 3:3-6 explains that one must be composed
of Spirit to “see” the kingdom—because flesh and blood cannot (I
Cor. 15:50). This is covered in much greater detail in the booklet
below, and in a variety of our other books and booklets.
Suggested reading:
• What Is the Kingdom of God?
Matthew 5:11-12
“Blessed are you, when men shall revile you, and persecute you,
and shall say all manner of evil against you falsely, for my sake.
Rejoice, and be exceeding glad: for great is your reward in heaven:
for so persecuted they the prophets which were before you.”
This passage is found just seven verses after Christ had said, “the
meek shall inherit the earth.” Did Jesus somehow forget what He had
just said? Or did He teach two separate rewards—one for the meek
(earth) and another (heaven) for those who are persecuted for follow-
ing Him? What does this scripture mean?
Read I Peter 1:3-4: “Blessed be the God and Father of our Lord
Jesus Christ, which according to His abundant mercy has begotten us
again unto a lively hope by the resurrection of Jesus Christ from the
dead, to an inheritance incorruptible, and undefiled, and that fades
not away, reserved in heaven for you.”
Notice the word reserved. It is the reward of Christians that is
reserved in heaven, to be “revealed” (i.e., salvation) “in the last time”
(vs. 5). Quite literally, every true Christian holds a reservation for a
glorious future event. The apostle Peter says nothing about going to
heaven to either obtain this reward or to stay there as the reward—
only that a Christian’s reward is reserved there until the “last time”—
when Christ returns. In this way, a Christian’s reward remains “in-
corruptible,” “undefiled” and “unable to fade.”
Some also claim that I Peter 1:4 (expanded later) is, in itself, a
“heaven proof text.” Recognize two points. The verse does not say
that Christians are going to heaven to receive their reward. Here is
why.
Revelation 22:12 states, “And, behold, I [Christ] come quickly;
and my reward is with me, to give every man according as his work
shall be.” (Also see I Cor. 15:50 and Matt. 25:34 to see when Chris-
tians inherit their reward.) Christ is coming to earth, bringing re-
wards with Him—not the other way around.
Suggested reading:
• What Is Your Reward in the Next Life?
Matthew 7:6
“Give not that which is holy unto the dogs, neither cast you your
pearls before swine, lest they trample them under their feet, and
turn again and rend you.”
The analogies of “dogs” and “swine” were used by Christ to
demonstrate how people whose minds have not been opened by God
to understand His truth react when they encounter spiritual knowl-
edge. Jesus taught in John 6:44, “No man can come to Me, except the
Father which has sent Me draw him…”
Christ was instructing the disciples not to go about trying to con-
vert the masses. The Father would do the calling. Unless God is
opening someone’s mind to spiritual understanding, they will treat
His truth in the same manner that pigs would treat pearls or as dogs
would treat something holy—as dirt. A pig would neither understand
nor appreciate the marvelous beauty and worth of the pearls, a type
of the many wonderful truths of God. Neither would a person not
being called by God understand the great value of the truths of His
Word. He would, figuratively, “trample it underfoot,” and “rend” (at-
tack) the one giving it.
One should never try to force God’s truths on others. Instead,
God’s people should certainly “…be ready always to give an answer
to every man that asks you a reason of the hope that is in you with
meekness and fear” (I Pet. 3:15). The Christian should always be
prepared to answer questions that others may have, if they are ask-
ing sincerely—to learn—and not for the purpose of debate or argu-
ment. Often, when people honestly desire to understand what the
Bible teaches, it can be an indication that God is opening that per-
son’s mind.
In Matthew 13, Christ once again compares the truths of God to
pearls. This account states, “Again, the kingdom of heaven is like
unto a merchant man, seeking goodly pearls: who, when he had
found one pearl of great price, went and sold all that he had, and
bought it” (vs. 45-46). Like the merchant, who sold all that he had to
purchase a pearl of great price, God expects His people to treat His
truths as priceless gems.
Suggested reading:
• Are You Being Called?
Matthew 7:21
“Not everyone that says unto Me, Lord, Lord, shall enter into the
kingdom of heaven; but he that does the will of My Father which is
in heaven.”
Does the Bible’s periodic reference to the kingdom of heaven
mean that Christians are going there?
The Bible teaches that Christ and the apostles taught the gospel
of the kingdom of God, referenced earlier. The word gospel is found
101 times in the Bible. Sometimes it is found alone, and sometimes
as “gospel of the kingdom.” Other times it appears as “gospel of the
kingdom of God” or the equivalent phrase “gospel of the kingdom of
heaven.”
Recognize that this version of the phrase says, “OF heaven,” not
“IN heaven.” It is heaven’s kingdom. There is a big difference. Just
as kingdom OF God means God’s kingdom, not the kingdom IN
God, the same is true of the kingdom OF heaven, or heaven’s king-
dom. The preposition “of” always connotes possession.
The phrase kingdom of God is synonymous in every case with
kingdom of heaven.
Suggested reading:
• Is There Life After Death?
• What is Your Reward in the Next Life?
Matthew 8:12
“But the children of the kingdom shall be cast out into outer dark-
ness: there shall be weeping and gnashing of teeth.”
What does this mean? Who are “the children of the kingdom…
cast out”?
Revelation 22:15 defines the types of people who are disquali-
fied from entering the kingdom—left “without” (outside). Matthew
8:12 refers to the Jews, who had access to the knowledge of, and
entrance into, the kingdom. They were one-twelfth of the “chosen
people”—one-twelfth of the twelve tribes of Israel. Christ directly
warns that many of them could miss out on what they once had free
access to, because they were not properly responding to the knowl-
edge that they had been given.
Matthew 10:28
“And fear not them which kill the body, but are not able to kill the
soul: but rather fear Him which is able to destroy both soul and
body in hell.”
This verse proves that men can kill the human body, but not the
soul, which the passage reveals God can destroy. The “soul” is the
life in a person, and this can only be a reference to eternal life, be-
cause any man can take the physical life of another human being.
Ezekiel 18:4 and 20 plainly state that souls can die. Romans 6:23
agrees with that. However, at baptism, our “life” is hid with Christ
(Col. 3:3) and belongs only to Him.
Luke 12:5 is a parallel account. There, people are told to fear the
God who can bring eternal death in “gehenna fire”—not just some-
one who can end their physical life. This verse is another proof of the
pagan doctrine of the immortal soul.
Suggested reading:
Matthew 11:12
“And from the days of John the Baptist until now the kingdom of
heaven suffers violence, and the violent take it by force.”
How could the kingdom of God, which is spiritual, suffer vio-
lence, presumably at the hands of physical people? The representa-
tives of the kingdom often suffered violence from those who hated
their message. John the Baptist was beheaded, and Christ would later
be crucified. Most of the prophets were tortured or killed, or both.
History records that virtually all the apostles, except John, died in
ways that involved torture and violence.
Notice the last phrase. There are two correct meanings: (1)
Christ, as a representative of the kingdom, was taken by force, and
(2) those who seek to enter the kingdom must struggle—battle—to
do so. (The reader should take the time to examine the following pas-
sages: Ephesians 6:12; Luke 16:16 latter; Philippians 2:12-13; 3:14;
II Corinthians 10:3-5; Ecclesiastes 9:10; Matthew 24:13; James 4:7-
8; I Peter 5:9; I Corinthians 9:24-27; I Timothy 6:12—among oth-
ers.) Notice the powerful action verbs—wrestle, fight, war, endure,
press, pull down, run, resist—found in these verses.
Matthew 12:31-32
“Wherefore I say unto you, All manner of sin and blasphemy shall
be forgiven unto men: but the blasphemy against the Holy Ghost
shall not be forgiven unto men. And whosoever speaks a word
against the Son of man, it shall be forgiven him: but whosoever
speaks against the Holy Ghost, it shall not be forgiven him, neither
in this world, neither in the world to come.”
What is blasphemy against the Holy Spirit? What is the unpar-
donable sin? Is it merely swearing or taking God’s name in vain?
Is any form of swearing blasphemy against the Holy Spirit and,
therefore, unforgivable? The subject of the unpardonable sin is
enormous, and the booklet referenced at the end must be read in
conjunction with this very brief explanation of this verse offered
here.
This verse explains that “all manner of sin and blasphemy”
shall be forgiven, but that “blasphemy and speaking against the
Holy Spirit” are unpardonable—unforgivable. Therefore, identify-
ing exactly what this offense is becomes supremely important. It is
interesting that the Greek word for blasphemy (whether against the
Holy Spirit or the Son of man) is the same. The key then must be
who or what is spoken or blasphemed against, not the blasphemy
itself.
Hebrews 6:4-6 explains that there are those who are unable to
repent—who once had God’s Spirit, but let it completely slip away.
Verse 4 says, “it is impossible” for these to repent because, in the
process of falling away, a person loses all desire to repent and
change.
Let’s examine Hebrews 10:26: “if we [Christians] sin willfully
[this is in the present progressive tense] after that we have received
the knowledge of the truth…” People can quench the Holy Spirit by
overriding the way it guides them! Hebrews 3:13 reveals that the
deceitfulness of sin can harden people—can get them to commit the
unpardonable sin by allowing deceit to choke God’s Spirit. Eventu-
ally, this ongoing action becomes “willful” or premeditated. Verse 29
in chapter 10 explains that such people are practicing sin as a way of
life and have therefore “trodden (Christ) under foot.” The key phrase
describing the seriousness of this is that they “have done despite unto
the Spirit of grace.”
Anyone can foolishly curse or use God’s name in vain, and
sometimes be immediately sorry about it and repent. But the unpar-
donable sin is when a person deliberately hardens himself against
God’s Spirit and the power of that Spirit. Usually, such people be-
come deceived (Heb 3:13) early in the process, but later (willfully)
choose to continue in their actions until they destroy their conscience
and thus any desire to repent.
To speak against God’s Spirit is to understand what one is doing
and to knowingly attribute the power of God to the devil (possibly the
case with the Pharisees). Generally, it is to knowingly squelch,
quench or ignore the warning pricks coming from God’s Spirit over
time within a converted mind.
Suggested reading:
• Just What Is “The Unpardonable Sin”?
Matthew 14:1-4
“At that time Herod the tetrarch heard of the fame of Jesus, and
said unto his servants, This is John the Baptist; he is risen from the
dead; and therefore mighty works do show forth themselves in him.
For Herod had laid hold on John [this had happened previously],
and bound him, and put him in prison for Herodias’ sake, his broth-
er Philip’s wife. For John said unto him [in the past], It is not lawful
for you to have her.”
This passage records the beheading of John the Baptist as the
result of what he had said to King Herod. It re-introduces the subject
of divorce and remarriage, again, a far bigger subject than can be ad-
dressed in this short explanation.
This said, the question has arisen: In light of the truth about di-
vorce and remarriage, and understanding which marriages God is
and is not binding in this world, how is it that, if Herod’s previous
marriage was not bound, John could say to him that what he was do-
ing was wrong? If God is not entering into the marriages of people in
this world (Herod certainly was of this world)—not binding them—
then how could John make this statement?
Let’s understand. Since Herod was breaking the Sabbath, John
could have said to him, “You’re breaking the Sabbath.” Was he being
judged for this transgression? Was sin being imputed? Did he know
that it was the Sabbath? Of course not. But anytime someone breaks
the Sabbath—he is breaking the Sabbath!
John could as easily have said, “Herod, you’re not tithing. You’re
stealing from God.” Did Herod know he was stealing from God? No.
Did he know tithing was in the Bible? No. Was he at that time being
held accountable by God—for what he did not know? In other words,
was he being judged? No. But, if anyone does not tithe, he is still
stealing from God.
John could have told Herod, justifiably, that he should not marry
someone who had been divorced. But John’s statement did not mean
that Herod’s wife’s first marriage had been bound by God. The pres-
ent world is cut off from God by sin (Isa. 59:1-2).
Romans 3:23 states, “all have sinned, and come short of the glo-
ry of God.” Sin is sin. But the world is not now being judged for
sinning, because the world generally does not know what sin is.
While sin is not being imputed, people are still committing sin. It
was in this way that John the Baptist could tell Herod it was not law-
ful for him to have his brother’s wife.
Suggested reading:
• Does the Bible Teach Predestination?
Matthew 16:18
“And I say also unto you, That you are Peter, and upon this rock I will
build My church; and the gates of hell shall not prevail against it.”
This verse is central Catholic theology regarding the authority of
popes, who are said to derive their authority from Christ’s supposed
empowerment of Peter, and thus his successors. This passage is
thought to designate Peter as the first pope.
Breaking down the important Greek words within this verse
makes it easier to understand:
Peter comes from petros (Greek #4074 Strong’s) meaning a
piece of rock, but either bigger or smaller than a stone (Greek lithos
#3037 Strong’s). Rock comes from petra (Greek #4073 Strong’s)
meaning a mass of rock, usually very large.
Peter was a small rock. Jesus Christ is the large rock, or founda-
tion stone of the Church He built. Christ is distinguishing between
the two. Proof that the mass of rock is Christ can be found in I Cor-
inthians 10:4, Ephesians 2:20, Matthew 7:24 and 16:13-16.
Understand that Christ is the great Rock that the Church is built
upon. This verse is absolutely not saying that Peter is a rock or that
the Church is built on him. I Corinthians 3:11 shows there can be
only one foundation (Christ), not two. This applies to Peter’s role.
Ephesians 4:11-12 explains that apostles (Peter, Paul, John, etc.)
were merely in offices that Christ established to serve His Church.
Collectively, with the prophets, they form part of the Church’s foun-
dation—with Christ (Eph. 2:20).
Think of Christ as complimenting Peter. Then there is this: If He
had established him as the first (infallible) pope, how could Peter
almost immediately have fallen into what Christ labeled a satanic
attitude in the very next verses, 21 to 23? Would such an attitude be
possible for one who was infallible? Also, there is this question: How
could Peter have later denied Christ three times?
Here are ten proofs that Peter was never at Rome—and therefore
could not have been the first pope:
(1) Paul was the apostle to the Gentiles (Rom. 15:16; Gal. 2:7)
not Peter. Rome was a Gentile city.
(2) The Emperor Claudius had banished all Jews from Rome in
A.D. 50 (also see #9 below).
(3) Peter went to Babylon—in Mesopotamia (I Pet. 5:13).
(4) Paul would never have written what he did in Romans 1 (the
book was written in A.D. 55), verses 11 and 15—clear insults to
Peter if he had been faithfully serving there for thirteen previous
years (from A.D. 42), particularly if it had been as pope. Actually, a
“Peter,” Simon Magus (see the account in Acts 8), was there. It was
this Simon (not Simon Peter) who was the Pater (or Peter), which
means “a father.” (Paternity and patriarch come from this word.)
Simon Magus was already by this time the leading figure in the early
apostate church at Rome.
(5) Romans 15:20—Paul declared that he would not preach (or
write) upon any other man’s foundation. Yet, Paul wrote the letter to
the Romans. Thus, Peter could not have laid the foundation of the
Roman congregation.
(6) Romans 16 contains thirty different salutations, yet Peter,
supposedly the resident “pope” there, was not greeted by Paul. Think
of what a grievous slight this would have been had he been present.
Paul’s epistle did not even acknowledge Peter.
(7) Galatians 1:18-19 and 2:7 demonstrate that Peter was based
at Jerusalem, from where he periodically traveled to places like
Bithynia, Northern Galatia and Babylon, and other places where Is-
raelites (also see #9) had migrated, from A.D. 38 to A.D. 49—the
dates of these events described in Galatians.
(8) Luke 22:24—If Peter was already designated to be the future
pope, why did the disciples argue among themselves about which of
them was the greatest?
(9) Galatians 2:7 reveals that Peter took the gospel to “the cir-
cumcision”—the Jews, and the other tribes of Israel, referenced in
#7. (See Matthew 10:5-6.)
(10) II Timothy 4:10-11 mentions that Paul wrote from Rome
and records that “only Luke was with him.” This eliminates Peter.
Suggested reading:
• Saturday or Sunday – Which Is the Sabbath?
Matthew 17:1-3
“And after six days Jesus took Peter, James, and John his brother,
and brought them up into an high mountain apart, and was trans-
figured before them: and His face did shine as the sun, and His
raiment was white as the light. And, behold, there appeared unto
them Moses and Elijah talking with Him.”
Many have badly misunderstood this “transfiguration.” In this
account, Peter, James and John saw Christ in glory—“transfig-
ured”—and appearing with Moses and Elijah. Had these men gone
to heaven?
For those who will simply believe the Bible, the obvious expla-
nation lies in verse 9: “Tell the vision to no man.” This entire account
is a vision! It involved what three men saw (vs. 7-8) IN VISION. The
subject of the vision was not to address where these men were. Re-
member, Christ stated that no man has ascended to heaven (John
3:13). Certainly this would apply to Moses and Elijah.
Matthew 19:3-9
“The Pharisees also came unto Him, tempting Him, and saying
unto Him, Is it lawful for a man to put away his wife for every
cause? And He answered and said unto them, Have you not read,
that He which made them at the beginning made them male and
female, and said, For this cause shall a man leave father and
mother, and shall cleave to his wife: and they two shall be one flesh
wherefore they are no more two, but one flesh. What therefore God
has joined together, let not man put asunder. They said unto Him,
Why did Moses then command to give a writing of divorcement,
and to put her away? He said unto them, Moses because of the
hardness of your hearts suffered you to put away your wives: but
from the beginning it was not so. And I say unto you, Whosoever
shall put away his wife, except it be for fornication, and shall marry
another, commits adultery: and whoso marries her which is put
away does commit adultery.”
The topic, once again, is divorce and remarriage. The explana-
tion of Deuteronomy 24:1-4 should be reviewed with this one.
In this account, the Pharisees were trying to see whether Christ
(read vs. 8-9) would “side” with either: (1) God, from the time of
Adam, or (2) Moses, from the time of Moses—when the issue in the
law (end of verse 3) referred to was amended—to that present time.
Had Christ sided with either of these to the exclusion of the other, the
Pharisees would have accused Him of blasphemy. Christ outwitted
His questioners by stating that both periods were correct! The fact
that God allowed no divorce was correct. The fact that Moses did
permit—not command—divorce for reasons of “hardness of heart”
was also correct.
Why? Let’s examine each verse:
vs. 5—Describes marriage by God.
vs. 6—The governments of men have no authority to permit di-
vorce.
vs. 7—Moses did allow it.
vs. 8—He allowed it because people can be hardened (the Greek
word means callused or hardhearted). There are those who are un-
able to overlook certain sins—they simply cannot forgive them!
Adultery can be one of them. Interestingly, the English word trans-
lated hardness (vs. 8) comes from the Greek word sklerokardia, from
which come sclerosis, arteriosclerosis and atherosclerosis (harden-
ing of the arteries). The word cardiac (meaning, of the heart) comes
from kardia.
Remember also that, in verse 3, the Pharisees had wanted to
know if “any cause” for divorce was a good enough reason.
vs. 9—The answer to their question is simply ‘no.’ Christ went
on to explain that only for “fornication” (Greek porneia includes
fornication, looseness and promiscuity) could divorce be lawfully
pursued. Divorce because of fornication would often be done in the
form of annulment.
If one commits sexual immorality after marriage, for a long
enough period, the person has evidenced himself or herself to have
now become an unbeliever—or to never have been one. The mar-
riage could then end, and the believing party would be free to re-
marry on the basis of I Corinthians 7:12-15. Paul explained that the
unbelieving party would have departed anyway, and the marriage
bond would have been severed by God’s permission.
The Church of God understands, and has always taught, that the
simple act of one-time adultery—however grievous the impact on
the marriage—would not be enough to end the marriage bond and
allow a person to divorce and be eligible to remarry, though it might
cause a couple to choose separation. One act of adultery does not
automatically mean a person has become an unbeliever. Many have
fully repented of this sin.
Suggested reading:
Matthew 19:10-12
“His disciples said unto Him, If the case of the man be so with his
wife, it is not good to marry. But He said unto them, All men cannot
receive this saying, save they to whom it is given. For there are
some eunuchs, which were so born from their mother’s womb: and
there are some eunuchs, which were made eunuchs of men: and
there be eunuchs, which have made themselves eunuchs for the
kingdom of heaven’s sake. He that is able to receive it, let him
receive it.”
This discussion is a continuation of the previous verses. The
context leading to verse 12 is that of any man (end of vs. 10) who
has put away his wife. Christ’s disciples suggest that it would then
be “not good” to marry. Note that nothing about “forbidden” is
said.
Verse 11 states that some are able to or must remain unmarried.
Verse 12 describes three such types of eunuchs: (1) “Eunuchs from
their mother’s womb” are unmarried men who remain single men
and virgins for life, (2) “eunuchs of men” are castrated men, found in
some societies, who have had this procedure forcibly done to them
so that they can be trusted with wives and harem girls, and (3) “eu-
nuchs for the kingdom” are men who have chosen to remain single to
better serve God without encumbrance under difficult circumstances
(such as Paul)—or this can refer to those who are bound in marriage
to someone they do not or cannot live with. This would be because of
circumstances described in I Corinthians 7:10-11.
Matthew 19:16-19
“And, behold, one came and said unto Him, Good Master, what
good thing shall I do, that I may have eternal life? And He said unto
him, Why call you Me good? There is none good but One, that is,
God: but if you will enter into life, keep the commandments. He said
unto Him, Which? Jesus said, You shall do no murder, You shall not
commit adultery, You shall not steal, You shall not bear false wit-
ness, Honor your father and your mother: and, You shall love your
neighbor as yourself.”
Why did Christ mention only five of the Ten Commandments be
kept in order to receive eternal life? Does this mean the others were
done away, with the usual focus being that Christ did not restate the
Sabbath command?
The answer is an emphatic “No”! King David said, “all His com-
mandments are sure. They stand fast forever and ever…” (Psa. 111:7-
8). Christ, as God of the Old Testament (I Cor. 10:4), also stated, “I
am the Lord, I change not” (Mal. 3:6). Hebrews 13:8 explains that
Jesus Christ is the same—“yesterday, today and forever.”
Because Christ was speaking to a Jew in the account, He had to
clarify of which commandments He was speaking. By citing some of
the Ten Commandments, Christ clarified that He was speaking about
God’s commands, not the commands of the Sanhedrin (the Jewish
“Supreme Court”) or those of any man.
To clarify this further, look at which commandments He did
state: “You shall do no murder, You shall not commit adultery, You
shall not steal, You shall not bear false witness, Honor your father
and your mother: and, You shall love your neighbor as yourself.”
Christ wanted to reassert to the listener the importance of loving
one’s neighbor (Matt. 19:22). The rich man’s refusal to use his wealth
to help others proved that he needed a reminder and lesson in these
points.
One should also note the commandments that Christ did not di-
rectly mention: “You shall have no other gods before Me…You shall
not make unto you any graven image…You shall not take the name
of the Lord your God in vain…Remember the Sabbath day, to keep
it holy…You shall not covet…” (Ex. 20:3-8, 17).
Because Christ did not directly refer to these commandments, is
it alright to break them? For instance, is it acceptable to worship
other gods?—to swear?—to covet? The answer: Of course not! Yet,
this obvious point is overlooked in the rush to do away with God’s
Sabbath command.
Notice James 2:10: “For whosoever shall keep the whole law,
and yet offend in one point, he is guilty of all.” Christ inspired James
to write that every point of the law is crucial. Christ did not need to
state all Ten Commandments, because if one breaks any of them, he
is guilty of breaking them all.
Suggested reading:
for Salvation?
• See the articles mentioned after Exodus 34:28 explanation.
Matthew 22:31-32
“But as touching the resurrection of the dead, have you not read
that which was spoken unto you by God, saying, I am the God of
Abraham, and the God of Isaac, and the God of Jacob? God is not
the God of the dead, but of the living.”
Does this passage mean that Abraham, Isaac and Jacob are alive,
and in heaven?
This text is often twisted in an attempt to prove that these three
men are not really dead, since it states that God is the God “of the
living.” Careful reading refutes this argument.
Jesus is speaking “touching [concerning] the resurrection.” He is
not speaking of these men living in heaven now, but rather about who
must be resurrected in the future, since God is the God “of the liv-
ing.” This is the subject that He is explaining—the resurrection.
Abraham, Isaac and Jacob are dead (Heb. 9:27). Therefore, the God
of the living must resurrect them—bring them back to life—at some
point in His Plan. Recognize that this was the specific point Christ
was addressing. He was not attempting, in one verse, to explain all of
the other understanding about the what, when, where and how of that
Master Plan!
Suggested reading:
• Bible Introduction Course Lesson 8 – Is Heaven the Reward of
the Saved?
Matthew 25:41, 46
“Then shall He say also unto them on the left hand, Depart from Me,
you cursed, into everlasting fire, prepared for the devil and his
angels…And these shall go away into everlasting punishment: but
the righteous into life eternal.”
Do these verses prove that there is an ever-burning hell?
They do not! The Greek word, aionios, translated “everlasting,”
means “agelasting.” The event referred to is the 1,000-year Millen-
nium, when Satan and his demons will have been thrown into the
bottomless pit and bound (Rev. 20:2-3). There are three separate
phases of Satan’s “hell”:
(1) II Peter 2:4 (latter part): The 6,000 years that he has been cast
down to earth, as explained by the Greek word tartaroo, which means
prison, incarcerate or place of restraint. II Peter incorrectly trans-
lates tartaroo as “hell.”
(2) Revelation 20:1-3: 1,000 years in the bottomless pit.
(3) Jude 13 (latter part): Contains a reference to Satan being cast
into “outer darkness” after the Millennium.
Matthew 25:46 also refers to an everlasting “punishment,” not
“punishing.” Whenever death occurs, it is certainly an everlasting
event—as far as the person is concerned. This helps to explain verse
41. Verses 41 and 46 must be understood together.
Suggested reading:
• Bible Introduction Course Lesson 10 – The Truth About Hell
Matthew 26:17
“Now the first day of the feast of unleavened bread the disciples
came to Jesus, saying unto Him, Where will You that we prepare for
You to eat the Passover?”
What specific day does this speak of? Many would conclude by
reading the verse that it is talking about the first day of the Feast of
Unleavened Bread, a high Holy Day. Let’s examine this idea.
The King James Version italicizes the words “day” and “feast
of.” Any time you see italicized words in the KJV, this tells you
that these words were not found in the original texts (in this case,
the original Greek). Italicized words were added by translators ei-
ther to clarify the English, or because they thought it necessary to
aid the overall meaning. A better translation of this verse is “Now
[at] the first of unleavened bread, the disciples came to Jesus, say-
ing unto Him, Where will You that we prepare for You to eat the
Passover?”
The Greek word translated “first” is protos. It means the “fore-
most in time,” “foremost in order,” “beginning” or “to go before.”
This precisely describes how the Passover always precedes or goes
before the Days of Unleavened Bread. Leviticus 23:5-6 makes this
pattern unmistakably clear.
God considers the previous day over, and a new one beginning,
at sunset (Lev. 23:32). The conversation between Christ and the dis-
ciples took place at sunset on the 13th of Nisan (Abib), the beginning
of the 14th. Christ would introduce the New Testament Passover
later that evening (Matt. 26:20).
Therefore, this verse is not referring to the first Holy Day, which
begins the Feast of Unleavened Bread. It actually refers to the day
before that, the 14th of Abib, also known as Passover day. This day
is the final day in which to prepare for the upcoming Feast of Unleav-
ened Bread, by putting all leavened bread out of the home (Ex.
12:18-19).
As a result, many in that day came to consider the Passover day
to also be part of the Feast of Unleavened Bread. Josephus, the first-
century Jewish historian, explains that the eight-day spring festival
period was commonly referred to as “the days of Unleavened Bread.”
He also confirms the understanding that Passover day was the 14th—
not the 15th, which is the first day of the Feast of Unleavened Bread,
beginning at sunset (Antiquities of the Jews). Luke 22:1 also reveals
that the word Passover was often interchanged with the Days of Un-
leavened Bread, referring to the entire eight days.
So, Matthew 26:17 refers to the beginning of the 14th of Abib—
Passover—not the 15th, the feast day. Because translators did not
understand what we have covered here, they mistakenly inserted
“feast of.”
Suggested reading:
• Christ’s Resurrection Was Not on Sunday
• How Often Should the Lord’s Supper Be Taken?
• Christ’s Crucifixion Was Not on Friday
Matthew 26:52
“Then said Jesus unto him, Put up again your sword into his place:
for all they that take the sword shall perish with the sword.”
Does this state that people who “live by the sword will die by the
sword?”
This verse is usually not read correctly by the casual reader. It
actually reads, “all they that take the sword shall perish with the
sword,” not by the sword, and there is a big difference. Here is the
point: Christ is explaining that a sword cannot, of and by itself, pro-
tect anyone! One who attempts to use a sword for personal protection
will ultimately die—despite the fact that there is a sword in his hand.
His point is that we should not trust in swords, but rather in God.
People should never trust in physical weapons for protection. This
does not say that one carrying a sword, gun, knife, chain, or other
weapon for protection, will die a violent death by the same kind of
weapon.
Suggested reading:
• War, Killing and the Military
Matthew 27:9
“Then was fulfilled that which was spoken by Jeremy the prophet,
saying, And they took the thirty pieces of silver, the price of Him
that was valued, whom they of the children of Israel did value.”
Because of a similar prophecy found in the book of Zechariah
(11:12-13), some believe that the word “Jeremiah” in Matthew 27:9
should have been translated “Zechariah.” However, the original
Greek word is “Jeremiah.”
This verse must be read carefully to understand its meaning. As
it states, the prophet Jeremiah was the speaker. However, this verse is
not recorded in the book of Jeremiah, which, of course, he did write.
The Bible never contradicts itself (John 10:35). The obvious im-
plication is that Jeremiah uttered the prophecy, but only at a later
time was Zechariah inspired to record it.
Matthew 27:52-53
“And the graves were opened; and many bodies of the saints which
slept arose, and came out of the graves after His resurrection, and
went into the holy city, and appeared unto many.”
Who were these “saints which slept and arose”? Does the resur-
rection referenced in verse 53 reflect proof that people die, are then
resurrected and immediately go to heaven—as Protestants assert?
Though these are called saints in this account, Matthew wrote
his gospel from a vantage point of many years later. These people
probably, in most or all cases, became saints, in the fullest sense,
after Pentecost in Acts 2. They likely were among the many follow-
ers of Christ who died of natural causes (like Lazarus in John 11)
during His ministry without receiving an opportunity to be in the first
resurrection.
Some claim that these saints were Moses, Abraham, Noah, etc.
But if these people had tried to claim this at the time, no one would
have believed them. So, this is merely unscriptural idle speculation.
Also, whoever they were, they would have needed to be familiar with
the Jerusalem area (see vs. 53).
I Timothy 6:16 shows that Jesus is the only one with immortali-
ty, and so this group must have been merely resurrected back to hu-
man physical form. Recall that they did “appear” unto many. Con-
sider. Who would have believed strangers claiming that they were
Moses or Abraham?
Notice also that verse 52 says that “the graves were opened”—the
earthquake must have caused this! However, verse 53 states they came
out of their graves “after His resurrection…”—which would have been
three days later. Also, this timing disproves any idea that they went
“straight to heaven with Christ” at His death, the assertion that many
make in order to put the patriarchs of the Old Testament into the New
Testament “heaven-is-the-reward-of-the-saved” false teaching.
Matthew 28:1-6
“In the end of the sabbath, as it began to dawn toward the first day
of the week, came Mary Magdalene and the other Mary to see the
sepulcher. And, behold, there was a great earthquake: for the angel
of the Lord descended from heaven, and came and rolled back the
stone from the door, and sat upon it. His countenance was like
lightning, and His raiment white as snow: and for fear of Him the
keepers did shake, and became as dead men. And the angel
answered and said unto the women, Fear not you: for I know that
you seek Jesus, which was crucified. He is not here: for He is risen,
as He said. Come, see the place where the Lord lay.”
Some feel these verses prove an “Easter Sunday” resurrection.
Understand that the entire account speaks in the past tense. Verse 2
mentions that a great earthquake “had been” (the correct Greek
tense). In effect, verse 6 says, “He has already gone; for He is risen
[already].” This is because Christ had already been crucified on the
previous Wednesday, and would have been raised on Saturday.
Hence, He would have already been gone by Sunday morning!
Suggested reading:
• The True Origin of Easter
Matthew 28:19
“Go you therefore, and teach all nations, baptizing them in the
name of the Father, and of the Son, and of the Holy Spirit.”
Scholars and theologians have universally misunderstood the
meaning of this instruction. We must ask: What does this scripture
actually mean? Does it validate the trinity—that God is three persons
in one being?
First, let’s understand some basics of this scripture. It is clear
that all three have a name—but a name does not make something a
person. People name all kinds of things—mountains, buildings, pets,
cars, boats, planes, estates, and many more. The point is that just
because there is a name for all three, this does not mean that all three
are persons or personalities.
What does it mean to be baptized in the name of the Father, Son
and Holy Spirit? This is not difficult. The Father and Son have a
name and the Holy Spirit conveys or bears that name to His children.
Let’s understand the baptism process more clearly.
The disciples were to baptize in the name of the Father, because
it is the Father “of whom the whole family in heaven and earth is
named” (Eph. 3:15). In other words, the Father is the Head of the
house—the family—and families traditionally carry the name of the
father. Also, it is God’s (the Father’s) goodness that leads one to the
recognition and repentance of his sins (Rom. 2:4).
The apostles were instructed to baptize in the name of the Son,
because His death, in our stead, makes salvation possible (Rom. 5:8;
II Pet. 3:9).
But they were also to baptize in the name of the Holy Spirit,
because the Father uses that Spirit—His Spirit—as the power through
which the begettal is performed (Rom. 8:16). The Holy Spirit is the
begetting agent.
This is what the passage means! God gives Christians His Holy
Spirit, which is His seed. When they receive that seed, it gives them
God’s name—they become heirs with Jesus Christ. From the point of
conversion, Christians carry the name of God. When understood, this
is why the name of the true Church has always been the “Church of
God.” The word “Church” (Greek: ekklesia) literally means “the
called out ones”—human beings are called out of the world, begotten
as God’s children, put into His Church and given His name.
Note what John said about the “seed” within converted people:
“Whosoever is born of God does not commit sin; for His seed re-
mains in him: and he cannot sin, because he is born of God” (I John
3:9). It is interesting that the Greek word for “seed” is sperma, from
which comes the English word “sperm.” This makes plain that the
Holy Spirit is the “sperm” or “seed” of God.
Notice another scripture, adding light to what the seed of God is:
“Seeing you have purified your souls in obeying the truth through the
Spirit unto unfeigned love of the brethren, see that you love one an-
other with a pure heart fervently: being born again [Greek: anagen-
nao, begotten again], not of corruptible seed, but of incorruptible, by
the word of God, which lives and abides for ever” (I Pet. 1:22-23).
While Christians will ultimately be born again into the kingdom
of God at the resurrection, they are, at conversion, begotten of God
through the Holy Spirit. This is similar to the human reproductive
system. As soon as the sperm of a father attaches to the egg of the
mother, a child is conceived. The child is not yet born, although he is
begotten of the physical seed—the father’s sperm. We, once we have
received the Holy Spirit—the seed of God—are begotten in this life,
but not yet born! Like any human father who would say that his wife
is carrying his child, God speaks of the Church—described as the
“Mother” of Christians (Gal. 4:26; Heb. 12:22; Rev. 12)—as carry-
ing His children.
So then, Matthew 28:19 clearly does not establish the trinity, but
rather simply reveals that when we are baptized, we are given God’s
name through His Spirit.
Suggested reading:
Mark 8:33
“But when He had turned about and looked on His disciples, He
rebuked Peter, saying, Get you behind Me, Satan: for you savor not
the things that be of God, but the things that be of men.”
Why did Christ refer to Peter as “Satan”?
Let’s understand. Peter was the most outspoken of the disciples.
This was not a trait that always served him well. (Notice Mark 14:47
and John 13:6-9.) In the Mark 8:33 account, Satan—the “god of this
world” (II Cor. 4:4), and “prince of the power of the air…[working]
in the children of disobedience” (Eph. 2:2)—had influenced Peter,
causing him to “rebuke Him [Christ].”
Satan knows “…that he has but a short time” (Rev. 12:12). He
does not want to give up his influence and hold on this world. Christ
came to earth as a physical, flesh-and-blood human being in order to
qualify to replace Satan.
Because of the closeness that Peter felt to Christ, he could not
humanly accept the fact that Christ would have to die. Satan seized
on Peter’s emotional tendencies and influenced him to rebuke Christ
as he did. Christ recognized Satan’s influence. Another example of
this is found in John 13:27.
Suggested reading:
Mark 9:43-48
“And if your hand offend you, cut it off: it is better for you to enter
into life maimed, than having two hands to go into hell, into the fire
that never shall be quenched: where their worm dies not, and the
fire is not quenched. And if your foot offend you, cut it off: it is bet-
ter for you to enter halt into life, than having two feet to be cast into
hell, into the fire that never shall be quenched: where their worm
dies not, and the fire is not quenched. And if your eye offend you,
pluck it out: it is better for you to enter into the kingdom of God with
one eye, than having two eyes to be cast into hell fire: where their
worm dies not, and the fire is not quenched.”
These verses appear to support the “ever-burning hell” idea. The
word translated hell here is the Greek word gehenna, which refer-
ences the “Valley of Hinnom.” This was a small valley on the edge of
Jerusalem where all the refuse of the city was regularly thrown and
burned.
The fires in this valley were kept burning almost constantly.
Even bodies of criminals were occasionally thrown there. Jesus lik-
ened it to a type of hell-fire. The term “never shall be quenched,” or
a similar phrase, is found five separate times in this passage. It means
these fires were never really put out, but they could periodically burn
out.
Christ meant that anything thrown into this valley would com-
pletely burn up before the fire could burn itself out. This condition
would best be described as unquenched or “unput” out. For addi-
tional references to this valley, see Nehemiah 11:30, II Kings 23:10,
and Jeremiah 19:6.
What is the meaning of the phrase “their worms die not”? This
could only be maggots that appear in rotting bodies as they naturally
decompose. This process helps to fulfill the Ecclesiastes 3:20 refer-
ence to “dust to dust.” (During the Millennium, this fire will appar-
ently burn continuously—Isa. 66:24). Some bodies did not burn in
gehenna, but rather rotted there. There were often corpses, literally
stuck on ledges without completely falling into the valley and, there-
fore, into the fire. In other words, two possible things could happen
to bodies: (1) fall into the fire and burn up, or (2) get stuck on a ledge
and be consumed by maggots.
Suggested reading:
Luke 9:60
“Jesus said unto him, Let the dead bury their dead: but go you and
preach the kingdom of God.”
What does “Let the dead bury their dead” mean?
The context is about those who want to, or temporarily go back
to, the old way of life and to the world. It is customary for a parent’s
funeral arrangements to be taken care of by the children, but the
verse is properly explained this way: (1) Let the spiritually dead take
care of the physically dead, or (2) Christ may have meant that this
particular man actually wanted to take care of his father for the entire
period until he died and was buried, instead of serving God. Christ
said that others could perform that duty, but that this man should seek
the kingdom of God wholeheartedly (vs. 62).
Therefore, this does not mean that God’s people should never
bury their unconverted relatives or plan their funerals, but rather that
they should not permit caring for them long term to choke their spir-
itual growth or cause them to compromise God’s Way.
Luke 16:1-12
“And He said also unto His disciples, There was a certain rich man,
which had a steward; and the same was accused unto him that he
had wasted his goods. And He called him, and said unto him, How
is it that I hear this of you? Give an account of your stewardship…
If therefore you have not been faithful in the unrighteous mammon,
who will commit to your trust the true riches? And if you have not
been faithful in that which is another man’s, who shall give you that
which is your own?”
Often called the Parable of the Unjust Steward, what is this re-
ally talking about?
Open your Bible and we will examine this parable verse by
verse:
vs. 1—Type of a Christian who is wasting his talents.
vs. 2—As he is called to judgment…
vs. 3—…he realizes time is short, so he has to work double-time
to qualify for salvation.
vs. 4—He determines to make some friends.
vs. 5-7—This means that we should always strive to do what-
ever we can without necessarily telling people why. Also, no one
should ever spiritually give up without at least attempting last-min-
ute growth.
vs. 8—No explanation needed
vs. 9—The word translated “of” means “with” or “by means of.”
The word translated “mammon of unrighteousness” means “money,
riches (see Matt. 6:19, 24) possessions.” The word translated “fail”
means “die,”—death is certainly an “everlasting habitation.”
There are several additional keys to understanding this parable:
(1) Read James 4:4. But, Christians can make “friends” in the
world (not “of the world”) by using the world’s monetary systems, to
be received when necessary into people’s dwellings (houses) be-
cause there may be an emergency.
(2) God’s people should diligently tithe and give generous offer-
ings now, so that the unconverted can one day join us in the eternal
kingdom of God later.
(3) Christians may one day be received into the chosen country
of the place of safety for “favors” that the Church may have done for
that country. Finally, the emphasis is on the “you” of verse 9 and not
“they” (the world). God merely mentions the world as a standard of
comparison for our conduct.
Luke 16:19-31
“There was a certain rich man, which was clothed in purple and fine
linen, and fared sumptuously every day: and there was a certain
beggar named Lazarus, which was laid at his gate, full of sores, and
desiring to be fed with the crumbs which fell from the rich man’s
table: moreover the dogs came and licked his sores. And it came to
pass, that the beggar died, and was carried by the angels into
Abraham’s bosom: the rich man also died, and was buried…”
Once again, the reader should open his Bible to this extensive
passage. The parable of “Lazarus and the Rich Man” is also best
examined verse-by-verse:
vs. 19-21—Lazarus is a type of Abraham’s children who receive
eternal life (Gal. 3:29; Rom. 4:16-17).
vs. 22-23—Many think these easy-to-misunderstand verses
teach that evil people die and go straight to hell. The key point is that
while Lazarus and the rich man died, it does not say when the rich
man “lifted up his eyes in hell” (the Greek word Hades here means
“the grave” and is not the Greek word gehenna which means “hell-
fire”). Nor does it say when Lazarus joined Abraham.
vs. 24—Would the rich man only ask for water to cool his tongue
if he was in an everburning hell with his feet and legs roasting? Of
course not. This is a picture of the third resurrection (Rev. 20:12-13).
And as the wall of flames approached, out of enormous fear, the rich
man’s tongue dried up. In verses 23-25, mention is made of “tor-
ment.” The Greek word translated “tormented” is odunao. It means,
“to grieve, sorrow, torment, duress, distress, strain” and describes
mental—not physical—anguish and torment. The rich man was liter-
ally “scared spitless” in torment (I John 4:18). The word in (vs. 24)
is better rendered by means of.
vs. 25—The words “remember” and “now” indicate the passage
of much time (Heb. 11:13). Recall that everything stops at death
(Psa. 146:4, Ecc. 9:5). Also notice that the angels are involved (vs.
22). This must refer to the time of the First Resurrection at Christ’s
Return (Matt. 25:31; I Thes. 4:16).
vs. 26—This “great gulf fixed” is a reference to what sin does
(Isa. 59:1-2).
vs. 27-31—The rich man wanted to warn his five brothers by
sending Lazarus (the “him” of vs. 27 and the “he” of vs. 28 ) to them.
Verse 31 reveals that this was not necessary and would not work,
anyway. This means that Lazarus remained dead in the grave after he
died, and only later will join Abraham at the resurrection.
This passage is covered in much greater detail in the following
booklet, with commentary on every verse.
Suggested reading:
Luke 17:21
“Neither shall they say, Lo here! Or, lo there! For, behold, the king-
dom of God is within you.”
Stated earlier, Catholics use this passage to teach that God’s
kingdom is established in “men’s hearts,” and is found wherever the
Catholic Church is. (It becomes the premise upon which missionar-
ies function—to spread (their) “kingdom” around the world.) Reread
the Matthew 4:17 explanation.
The phrase “within you” is more properly translated “in your
midst.” (See the Revised Standard Version text and the New KJV
margin.) Christ was standing “in the midst” of a number of people—
and He represented the kingdom of God! It is important to recognize
that He was talking to a group of Pharisees. The Pharisees hardly
represented an example of “hearts” in which God was working! Re-
call that John 3:3-6 teaches that one must be spirit to see the king-
dom of God. One cannot merely have God’s Spirit to do this.
Suggested reading:
• Seven Proofs God’s Kingdom is Not Here Yet
Luke 22:36
“Then said He unto them, But now, he that has a purse, let him take
it, and likewise his scrip: and he that hath no sword, let him sell his
garment, and buy one.”
Is Christ advocating violence—the use of a “sword” when nec-
essary—in this passage?
It is evident that the subject is that of literal weapons. But Christ
was not encouraging His disciples to defend themselves through vio-
lence, which would have contradicted His previous instruction in
Matthew 5:38-39 against harming others.
Let’s understand.
In Luke 9:56, He had stated, “For the Son of Man is not come to
destroy men’s lives, but to save them.” In Matthew 5:44, He had in-
structed, “…Love your enemies, bless them that curse you, do good
to them that hate you, and pray for them which despitefully use you,
and persecute you.”
In Luke 22:37, Jesus revealed the meaning of His statement:
“For I say unto you, that this that is written must yet be accomplished
in Me, and He was reckoned among the transgressors: for the things
concerning Me have an end [they will be fulfilled].”
Why then did Christ instruct His disciples to get swords? The an-
swer is to assure the fulfillment of the prophecy in Isaiah 53:12 (which
He had originally inspired as the God of the Old Testament, and now
was quoting). Jesus was to be considered a lawbreaker (“transgres-
sor”). He was in no way endorsing the use of weapons for the purpose
of harming human beings (whether in self-defense or otherwise). In
verse 51 of Luke 22, we see that when Peter drew a sword and struck
the High Priest’s servant, cutting off his ear, Christ chastised him for
his actions. He then healed the man by re-attaching his ear.
Luke 23:42-43
“And he said unto Jesus, Lord, remember me when You come into
Your kingdom. And Jesus said unto him, Verily I say unto you,
Today shall you be with Me in paradise.”
Along with the popular idea of a so-called “deathbed repen-
tance,” supposedly represented by the thief’s belief, this account is
often cited as proof that “the saved go to heaven.” The passage proves
neither—and there are a number of points to examine.
Consider: King David was “a man after God’s own heart” (I
Sam. 13:14; Acts 13:22). Abraham was God’s “friend” (II Chron.
20:7) and the “father of the faithful” (Gal. 3:7-9). Moses was the
meekest man who had ever lived (Num. 12:3) and spoke with God
personally (Ex. 33:11). If none of these great servants of God had
ascended to heaven (John 3:13), how is it possible that a thief,
although repentant at the end of his life, could have a guaranteed—
and immediate—reward in heaven?
Upon death, did Christ go directly to “paradise,” which is in
heaven (II Cor. 12:4)? Did He promise the thief that he would join
Him there the same day? Notice the key phrase “when You come
into Your kingdom.” This alone shows there is an important time
element involved in Christ’s statement.
Before continuing in Luke 23, read I Peter 3:19-20: “By which
also He went and preached unto the spirits in prison; which
sometime were disobedient, when once the longsuffering of God
waited in the days of Noah, while the ark was a preparing, wherein
few, that is, eight souls were saved by water.”
This scripture is often cited to prove that Christ was preaching
to demon spirits in an ever-burning hell during the period He was
supposedly in heaven, while His body was in the tomb. This
reasoning shows the inconsistency of those who do not carefully
study the Bible. It also ignores the time element in I Peter. Careful
reading reveals that Christ preached to the “spirits in prison” just
before the Flood, not when He was in the tomb. The Greek word
for “prison” is tartaroo, meaning prison or place of restraint—the
earth!
Could Christ have (1) preached to “demons in hell” while also
(2) enjoying paradise (heaven?) during the three days and three
nights that He was supposed to be in the tomb? Both would be
impossible, and actually neither is true. When the full biblical truth
is understood, when all relevant passages about death are put
together, it is clear that Christ was completely dead, without
consciousness of any kind, while in the tomb.
Now notice John 20:17. Christ told Mary Magdalene, four days
after Luke 23:43 occurred, that He had still not been to heaven!
Could He have so quickly forgotten what He told the thief?
Let’s reread Luke 23:43, but this time let’s read it with the com-
ma after the word “today,” not before. Then realize that “shall you”
is more commonly said as “you shall.” Therefore, the Greek is best
understood as “Verily I say unto you today, you shall be with Me in
paradise.” In verse 42, the thief said, “remember me when You come
into Your kingdom.” He would not say “remember me,” unless he
understood that much time would pass before Christ could fulfill this
promise. Christ used the word “today” as if to say, “Right now, even
while we are dying on a stake, I can tell you with certainty that you
shall be with Me in paradise.”
Also notice verse 42. The emphasis is that Christ would be com-
ing somewhere—not that the thief would be going somewhere.
Christ could not have literally meant the same day, since He
would not be resurrected until three days and three nights after buri-
al (Matt. 12:40). Obviously, at the point Christ said this, He had not
yet died. The three days and three nights had not even started. Since
God “cannot lie” (Titus 1:2), and Christ and the Father are of the
same mind (John 10:30), He was not telling the thief that he would
be with Him “in heaven” that same day.
The meaning of the Luke 23 account is distorted because of a
simple error in grammar. The comma, which follows Christ’s lead-in
statement, “Verily, I say unto you…” was inserted and misplaced by
men. It changed His entire meaning. The original Greek, the lan-
guage of the New Testament, did not use certain punctuation, such as
commas and quotation marks. Translators using their own discretion
added them later. The correct rendering is, “Verily, I say unto you
today [in other words, “I tell you right now”], shall you be with Me
in Paradise.”
The Bible teaches that there are three resurrections (Rev. 20:4-
15). Since the thief obviously had not been baptized and given God’s
Holy Spirit (Acts 2:38), he cannot be among those raised in the First
Resurrection (I Thes. 4:16). Since Christ did not condemn him, we
know that he will not be raised in the Third Resurrection, which is
for those who would not repent. These will all be destroyed (Rev.
20:6, 14-15). The thief will receive his opportunity for salvation in
the Second Resurrection, to take place after the millennium (Rev.
20:5, 11-12). At that time, the world will truly be “paradise,” since
Satan will have been bound and cast away, no longer permitted to
deceive mankind (Rev. 20:1-3; 12:9).
Suggested reading:
Luke 24:21
“But we trusted that it had been He which should have redeemed
Israel: and beside all this, today is the third day since these things
were done.”
The context of chapter 24 is the Sunday morning after Christ’s
Wednesday crucifixion. People try to use this scripture to prove that
a Friday crucifixion/Sunday resurrection fulfills the meaning of “the
third day since these things were done.”
Several keys unlock this verse: (1) The Greek term used here
means “at least three days,” and (2) this would have been a logical
term to use, because “these things” is plural—and any number of
events in the last week could have been the starting point for measur-
ing all that had happened before, during and after Christ’s death! See
verse 18 for the key to the context. Cleopas and the group with him
were saying to Christ, in effect, “Where have you been? It’s been at
least three days since all of these things have occurred.” (Remember,
Christ was unrecognized by them.) Verses 19-20 clarify what
“things” of which Cleopas was generally speaking.
Suggested reading:
John 2:1-11
“And the third day there was a marriage in Cana of Galilee; and the
mother of Jesus was there: and both Jesus was called, and His
disciples, to the marriage. And when they wanted wine, the mother
of Jesus said unto Him, They have no wine. Jesus said unto her,
Woman, what have I to do with you? My hour is not yet come. His
mother said unto the servants, whatsoever He said unto you, do it.
And there were set there six waterpots of stone, after the manner
of the purifying of the Jews, containing two or three firkins apiece.
Jesus said unto them, fill the waterpots with water. And they filled
them up to the brim. And He said unto them, draw out now, and bear
unto the governor of the feast. And they bare it. When the ruler of
the feast had tasted the water that was made wine, and knew not
whence it was: (but the servants which drew the water knew;) the
governor of the feast called the bridegroom, and said unto him,
Every man at the beginning does set forth good wine; and when
men have well drunk, then that which is worse: but you have kept
the good wine until now. This beginning of miracles did Jesus in
Cana of Galilee, and manifested forth His glory; and His disciples
believed on Him.”
Certain denominations that do not believe consumption of alco-
hol in any form or amount is permissible, teach that Jesus actually
turned water into grape juice. Does this miracle involve wine or
grape juice?
Several points prove this miracle involved wine:
(1) Wine, not grape juice, was commonly consumed at weddings
at that time. Nothing is said implying that Jesus was out of step with
proper custom.
(2) The Greek word for wine is oinos. It can only mean fer-
mented grape juice.
(3) There would be no need for a “taster” (vs. 9) if this was grape
juice. Typically, the “ruler of the feast” was the wine taster.
(4) Verse 10 shows concern over drinking the best wine first to
properly appreciate its good taste! Only then—later—would the
lesser quality wine normally be consumed. The consumption of
grape juice would not raise this issue.
Suggested reading:
• Is Drinking a Sin?
John 3:5
“Jesus answered, Verily, verily, I say unto you, Except a man be
born of water and of the Spirit, he cannot enter into the kingdom of
God.”
How is one “born of water and the Spirit”? Some believe this is
how God’s kingdom enters men’s hearts.
Without examining any other scripture, this thinking can be dis-
proved with two points just from the context: (1) Verse 6 is speaking
of someone who is Spirit. Notice the phrase, “and that which is born
of the Spirit is Spirit,” and (2) Verse 5 states that Christians enter
God’s kingdom. It does not say that the kingdom enters into Chris-
tians or their hearts.
Now notice several other verses, which clarify John 3:5:
James 1:18: God begets His children with the word.
I Peter 1:22-23: God’s truth is obeyed through or with the Holy
Spirit.
Ephesians 5:26: We are all washed by the water of the word.
When taken together, these verses reveal that Christians are
washed by water and the word now—in this life. Also, the word
translated born can be translated begotten and, in most other con-
texts, this would be the correct rendering. Initially, either word would
seem to be acceptable as a proper translation in verse 5. However,
verse 6 demonstrates that the only correct meaning is born. The end
result describes one who is composed of spirit—not just one who has
it.
Suggested reading:
• What Does “Born Again” Mean?
John 4:15-19
“The woman said unto Him, Sir, give me this water, that I thirst not,
neither come here to draw. Jesus said unto her, Go, call your hus-
band, and come here. The woman answered and said, I have no
husband. Jesus said unto her, You have well said, I have no hus-
band: for you have had five husbands; and he whom you now have
is not your husband: in that said you truly. The woman said unto
Him, Sir, I perceive that You are a prophet.”
This woman had been married five times. Christ acknowledged
it. The question arises: To which husband was she bound? This, once
again, introduces the subject of divorce and remarriage.
Some have concluded that Christ was, in effect, saying to the
woman at the well, “The man you are with is not your husband, be-
cause you are bound to the first of your five husbands.”
This is not what Christ is talking about, because this is not a
discussion or dissertation about divorce and remarriage. Understand
that He was speaking rhetorically, more correctly saying, “You’ve
been with five husbands, and now you’re living with another person
(cohabiting outside marriage—what was once commonly referred to
as “shacking up”).”
This was Christ’s reference. When one reads the full account, it
becomes clear that divorce and remarriage is not the subject under
discussion, and that Christ makes no comment about which husband
she was bound to—about which of her five marriages was valid.
Suggested reading:
John 8:15-16
“You judge after the flesh; I judge no man. And yet if I judge, my judg-
ment is true: for I am not alone, but I and the Father that sent me.”
Did Christ contradict Himself in the same verse? How could
He judge people when He had just said He judged no man? The
answer becomes a lesson for everyone.
The first half of verse 15 speaks of human judgment after out-
ward appearance, and by whatever human ability to judge that any
man may possess. In context, Christ is saying that He did not judge
anyone “after the flesh.” He went on to explain that, if He did have
to judge, He relied on the Father to guide Him (by His Spirit). I
Samuel 16:7 states that God judges the heart, not outward appear-
ances and impressions. This is the biggest proof that God’s Spirit
of discernment is the key to correctly evaluating, deciding upon or
making assessments of people.
This verse certainly does not endorse the condemning of peo-
ple to the lake of fire. This usurps the role of the Father, and it is
this kind of judging that Christ condemns in Matthew 5:22.
Recognize that it is impossible for human beings to avoid mak-
ing various decisions based on the conduct of others. Employers,
coaches, leaders, parents and ministers cannot avoid periodically
evaluating, assessing and making decisions about people as they
work with them. But Christians cannot take to themselves God’s
role and condemn people as worthy of destruction in the lake of fire
because of what they may or may not see them do.
John 9:1-3
“And as Jesus passed by, He saw a man which was blind from his
birth. And His disciples asked Him, saying, Master, who did sin,
this man, or his parents, that he was born blind? Jesus answered,
Neither has this man sinned, nor his parents: but that the works
of God should be made manifest in him.”
Was the blind man healed by Christ predestined to be born
blind?
The account explains that this man was blind from birth for a
special purpose. Notice verse 3: “Jesus answered, Neither has this
man sinned, nor his parents: but that the works of God should be
made manifest [obvious] in him.” God carefully planned this event
to show the world that Jesus Christ was His Son.
It is evident from this verse that the man’s blindness was un-
usual, and his condition set the stage for one of the most extraordi-
nary miracles recorded in Scripture. It also heralded a fascinating
spiritual lesson inherent within the man’s blindness, symbolizing
the current status of this world.
Christ had certain tasks that God wanted Him to fulfill during His
time on Earth. Consider this statement: “I must work the works of
Him who sent Me” (vs. 4).
Healing this man’s blindness was perhaps one of Christ’s great-
est miracles—works. The blind man himself stated this in verse 32:
“Since the world began was it not heard that any man opened the eyes
of one that was born blind.” The next verses show that no one present
disputed this. No human had ever given someone his sight back. But
Jesus Christ—with the power of God—was able to do so.
John 9:4
“I must work the works of Him that sent Me, while it is day: the night
comes, when no man can work.”
What is the “night when no man can work”? Three explanations
apply:
(1) When people die—the final “night” of life—they can no lon-
ger perform Christian works. Their allotted time for service, growth
and opportunity to overcome has ended.
(2) It refers to the local Jerusalem congregation, which the Ro-
man General Titus would scatter in 69 A.D.
(3) Finally, it refers to the time at the end of the age (the present
time), when “daytime” runs out for the true Church of God to any
longer continue the Work of preaching the gospel of the kingdom of
God and warning the modern nations that have descended from an-
cient Israel. The Work of God is a very large subject, impossible to be
covered in this brief explanation. The material below will be most
helpful.
Suggested reading:
• The Work of God – Its Final Chapter!
John 10:16
“And other sheep I have, which are not of this fold: them also I must
bring, and they shall hear My voice; and there shall be one fold, and
one shepherd.”
Who are the “other sheep” that Christ must bring to His fold?
When understood, there are dual meanings, both of them correct:
(1) Christ sent His disciples to the “lost sheep of the house of
Israel” in Matthew 10:6. These were Israelite sheep that were not
part of the tribe of Judah (the Jews) living in Judea, which is gener-
ally the land that comprises modern-day Israel.
(2) The Palestinian Jews did not receive Christ when He came to
them (John 1:11). This requires additional explanation.
In John 7:35, the Jews referred to these Palestinian Jews as “the
dispersed among the Gentiles.” It is important to realize that Gentiles
were never called “sheep.” (See Ephesians 2:11-13, where they were
called “Uncircumcision” and “aliens.”) The “one fold” is the coming
of the New Covenant, which was prophesied in Jeremiah 31:31-33
and Hebrews 8:8, and which would be consummated in the birth of
the New Testament Church. Eventually, the whole world will be con-
verted. All Gentiles in God’s true Church today are a type of this
soon-coming age!
Suggested reading:
• Where Is God’s Church?
John 10:34
“Jesus answered them, Is it not written in your law, I said, You are
gods.”
Jesus plainly declares in this scripture to those in His audience,
“You are gods.” What does this statement mean, and why was it said
after His statement in verse 30, “I and My Father are one”?
Jesus was accused of blasphemy, in verse 33, so He quoted
Psalm 82:6. Of course, this scripture had been recorded in what the
Jews called “their law” (same verse). This verse is actually a proph-
ecy of all who would one day be born into the God Family. Romans
4:17 reveals that God often speaks of “those things which be not as
though they were,” because, when He makes a promise, it is as good
as done.
Those who understand the true plan of salvation recognize that
eventually all true Christians literally will be “gods”! Critics try to
twist the fact that Psalm 82:6 uses the Hebrew word Elohim as the
word translated gods. They assert that this word can also be trans-
lated judges. This is true—Elohim can be translated either way.
However, the Greeks had separate words for judge (kritikos) and god
(theos). In effect, Christ interpreted Psalm 82:6 by selecting the
Greek word theos, which can only mean gods. His purpose in this
account was to emphasize that it was not blasphemy if He and His
Father were one—both were God!—since the ultimate destiny of-
fered to every human being is to become a member of the God Fam-
ily!
Suggested reading:
• How World Peace Will Come
John 13:17, 30
“If you know these things, happy are you if you do them…He then
having received the sop went immediately out: and it was night.”
These questions arise: Did Judas take the Passover and did Christ
wash his feet and eat with him?
Read verse 12. Obviously Christ did wash Judas’ feet and did eat
dinner with him (vs. 30—notice the term “received the sop,” or vs.
26, “dipped the sop”). These are references to eating a meal.
This account is important because it demonstrates the tremen-
dous love that Christ has toward everyone, including Judas who
would momentarily betray Him that very evening! Jesus was even
willing to wash this man’s feet and eat with him right up to the very
moment of betrayal.
However, it is very important to note that Judas did not have the
proper attitude for taking the Passover symbols of the bread and
wine. This point is vital to consider because of its example. God does
not want “just anyone” to partake of this most holy service (Matthew
26:21 proves this), to be observed only once each year.
While John’s gospel does not record the actual taking of the
bread and wine, Matthew’s does. The same conversation is shown in
both gospels. At the end of the conversation in John, it states that
Judas left immediately. In Matthew, however, it is evident that the
point at which Judas must have left is after verse 24.
John 14, 15 and 16

“Even the Spirit of truth; whom the world cannot receive, because
it sees him not, neither knows him: but you know him; for he dwells
with you, and shall be in you…”
Chapters 14, 15 and 16 of John contain the numerous verses
cited most often as “proof” that the Holy Spirit is a person. John
14:17 is quoted above as one example. The word “he” is used in
verses 7, 8, 13, 14, 15 and others, in chapter 16. Only a relatively
brief explanation can be offered here, with additional literature refer-
enced.
The Greek word used here throughout is the exact same word
found in Romans 8:16 (there translated “itself”). It is ekinos, and can
be translated either “it” or “he.” The Greeks did not assign the mas-
culine gender to ekinos.
In the Greek language (as with Romance languages like French,
Italian and Spanish), nouns have gender. As a grammatical tool, they
are designated as masculine, feminine or neuter. For example, el li-
bro, in Spanish, means book and carries the masculine article el. Of
course, books are neither male nor female. Therefore, where refer-
ence is made to the Holy Spirit, it is incorrectly translated “he,” in-
stead of “it.”
In these three chapters, Christ many times referred to the Spirit
as “the Comforter.” The masculine pronoun “he” is used in reference
to the word “Comforter” (Greek: parakletos). This is a result of the
grammatical structure of the Greek language, in which the New Tes-
tament was originally written. Gender was not assigned to the Holy
Spirit, merely to the word used to describe it. This will be explained
later.
Some other background explanation would also be helpful.
In the rest of the New Testament, the Greek word pneuma, mean-
ing either “breath” or “spirit,” is translated “Spirit.” This word is the
equivalent of the Old Testament Hebrew word translated “spirit”—
rûah. Grammatically, the word pneuma is neuter. Therefore, it is
properly represented by the English pronoun “it.”
Let’s understand further. Christ stated, “I and My Father are
One” (John 10:30). What does this mean? To properly understand
what Christ meant, we must turn to the Old Testament.
Amos 3:3 asks a rhetorical question: “Can two walk together,
except they be agreed?” Christ and the Father are of the same mind.
They are unified in both thought and purpose. Notice that, in John
10:30, Christ did not say, “I and My Father and the Holy Spirit are
One.” If God is a trinity, why would Christ have excluded the Holy
Spirit in His explanation of the Godhead relationship?
This is a huge unanswered question.
In John 14:9, Jesus said, “He who has seen Me has seen the Fa-
ther.” Did Christ mean that He and the Father look alike? In shape
and form, yes. Identical in appearance, no. By His actions, Christ
showed what the Father was like. God and Christ are of the same
mind. In Luke 2, He asked, “Know you not that I must be about My
Father’s business?” These scriptures show that Christ and the Father
both work.
It is again important to note that Christ did not say, “He who has
seen Me has seen the Father and the Holy Spirit.”
Then notice how John 1:1-3 shows the relationship that God and
Christ have: “In the beginning was the Word, and the Word was with
God, and the Word was God. The same was in the beginning with
God. All things were made by Him; and without Him was not any
thing made that was made.” Again, where is any mention of the Holy
Spirit? Only two beings are referenced.
The Greek word Logos, translated “Word” in John 1, also means
“spokesman.” Psalm 33 shows the role that Christ had in the creation
of the world: “By the word of the Lord were the heavens made; and
all the host of them by the breath of His mouth” (vs. 6).
A related question arises, however, and it can be addressed and
also be helpful in the context of what has already been explained.
In Matthew 19:17, Christ asked a young man who had ques-
tioned Him about salvation, “Why call you Me good? There is none
good but One, that is, God.” If Christ knew that He was also God
(Luke 2:49), what then did He mean by this?
Two things become apparent:
(1) He was giving deference to the Father (see John 14:28).
Christ had completely emptied Himself of the power of the Godhead,
taking on the form of physical flesh as a servant (Phil. 2:7). Christ
was made of flesh, and there is nothing about flesh that is good. See
Romans 7:18-24, among numerous other verses.
(2) In anticipation of the reaction in the young man—that he
would reject Christ’s answer (vs. 22)—Christ was showing the para-
dox of the young man’s question. Consider. He called Christ, “Good
Master,” and professed to want to do whatever Christ said, but his
actions showed that he did not believe that he was talking to God—
one who was “good.” Christ recognized that the young man had the
same “worshipful” attitude held by so many who rejected Him. (See
Luke 6:46; 20:17; Matt. 7:21; 21:42; 13:57; Mark 12:10; Acts 4:11.)
Therefore, He was pointing the young man to what the Father re-
quires.
Again, the following extensive book is vital for those who truly
want to understand all of the many elements that comprise the false
doctrine that God is three-in-one. The serious reader will want to
carefully study this book.
Suggested reading:
• Bible Introduction Course Lesson 16 – What Is the Holy
Spirit?
John 19:19
“And Pilate wrote a title, and put it on the cross. And the writing
was, JESUS OF NAZARETH THE KING OF THE JEWS.”
What were the exact words that were written on the stake on
which Christ was crucified? Each of the four gospels records a
slightly different rendering, and this has created some confusion, and
also caused some to actually doubt the validity of the Bible.
Why are the accounts different?
As in other gospel accounts, each gospel gives certain different
emphasis. Read Luke 23:38, Matthew 27:37, Mark 15:26, and John
19:19. Each account represents a portion of a bigger picture. When
placed together, they say, “THIS IS JESUS OF NAZARETH THE
KING OF THE JEWS.”
John 19:30
“When Jesus therefore had received the vinegar, He said, It is fin-
ished: and He bowed His head, and gave up the ghost.”
Why does this account state that Christ died at this point, and
then, in verse 34, appear to say that He was speared after He was
already dead? When truly understood, this explanation represents a
subtle satanic plot designed to picture Christ’s death with a very
wrong emphasis. The problem springs from the presence of two key
translational errors.
The first is in verse 34. This passage reflects the wrong tense. It
should reflect the Greek aorist tense (past tense), which would re-
quire had pierced instead of pierced and had come (the Greek is ca-
nae). This is proven by Matthew 27:49. This scripture has an entire
phrase left out that would make it properly conclude: “…and another
took a spear and pierced His side and there came out water and
blood.” This is why Jesus died in the next verse (vs. 50)!
What is the greater problem referenced earlier?
Many preachers and religionists teach that Jesus Christ actually
died of a broken heart, and the above wrong translation appears to
substantiate this idea. In fact, Christ died because He bled to death!—
and He was prophesied to die in this fashion! (See Exodus 12:6-7,
Hebrews 9:22, Isaiah 53:7-8 and 12, Leviticus 17:11, Deuteronomy
14:21, Genesis 9:6, Ephesians 1:7 and Colossians 1:14.) When
placed together, these verses demonstrate that Christ had to shed His
blood for humanity.
Hebrews 9:22 shows that blood must be shed for sins to be for-
given. Ambassador College once had a copy of an original Greek
manuscript from A.D. 300, which contains this phrase. Unfortunate-
ly, the phrase had become a marginal reference by the time the King
James Version was produced in A.D. 1611. The Moffatt translation
still contains it, but only in parentheses.
The entire reason that Christ died was part of a Master Plan by
God. His suffering—and consequent death by blood loss—did not
happen by accident, but rather was entirely by design. In addition to
denying the truth of Scripture and the need for blood to be shed to for-
give sins, the attempt to picture Christ with a broken heart (1) weakens
Christ into One who was shocked by that which He was not really
prepared to witness and (2) is a classic example of how the maudlin,
sentimental Protestant view of Christ often rules their teaching.
Suggested reading:
• Just What Is Salvation?
John 20:23
“Whose soever sins you remit, they are remitted unto them; and
whose soever sins you retain, they are retained.”
Does this passage prove that the Catholic practice of confession
to a priest is necessary for sins to be forgiven or not? Since remit
means to “forgive,” does this verse support this idea?
This scripture actually refers to any sin or sins that a faithful
minister can recognize have not been repented of. (See the John
8:15-16 explanation.) Of course, in cases where a minister has come
to such a recognition, a sin unrepented of would have been left unfor-
given by God—and thus “retained” to the person. For illustration, see
Romans 16:17 about the need to occasionally “mark” one who is
sowing division or teaching heresy, and then ask how any minister
can possibly know to do this unless that minister recognizes he is
dealing with someone who either will not or has not repent(ed). Dis-
cernment is vital.
It is simply not possible, and actually ridiculous, to draw the
doctrine of regular, required confession from this verse.
Acts 1:5
“For John truly baptized with water; but you shall be baptized with
the Holy Ghost not many days hence.”
Pentecostals use this scripture to teach that one’s ultimate bap-
tism is with God’s Spirit, not with water. But first notice that the
passage does say, “John truly baptized with water…”
Some points to consider: (1) Acts 19:1-7 reveals that the key to
John’s baptism was not just that it was by immersion, but also by
whose name in which it was done, and (2) there had been no laying
on of hands of those in the Acts account, so that these could receive
the Holy Spirit (also see Heb. 6:2; Acts 8:14-20).
In his first sermon, on the Pentecost that began the New Testa-
ment Church in A.D. 31, Peter stated, “be baptized” (Acts 2:38). The
Greek baptiso can only be translated immersed. If someone reasons
that Christians are only “immersed” in spirit, then why did Peter say
“be baptized [immersed]…and [then] you shall receive the gift of the
Holy Spirit”? The inference is that two separate events occur at con-
version—repentance and baptism. The theology of most professing
Christians plays down the spiritual burial that Christians must un-
dergo. Realize that Satan does not want anyone’s sin buried—as Acts
2:38 shows is necessary for true forgiveness!
Suggested reading:
Acts 1:20
“For it is written in the book of Psalms, Let his habitation be deso-
late, and let no man dwell therein: and his bishoprick let another
take.”
What do the phrases in this scripture mean, and why are they quot-
ed from Old Testament passages with different contexts? Read Psalm
69:25 and Psalm 109:8. They show that Judas was to be replaced, but
also that his home and everything familiar to his “habitation” would
never be the same—would be “desolate” of his presence.
The fact that this is an Old Testament quote, made singular here,
instead of its original plural form in Psalm 69:25, demonstrates that
God can use any quote or phrase to prove or illustrate whatever His
point may be. This is exactly why this phrase was used, and it dem-
onstrates that there is not always a single, closed meaning to every
Bible passage! These two Old Testament scriptures were speaking of
the wicked in general in both cases.
Acts 2:1-5
“And when the day of Pentecost was fully come, they were all with
one accord in one place. And suddenly there came a sound from
heaven as of a rushing mighty wind, and it filled all the house where
they were sitting. And there appeared unto them cloven tongues
like as of fire, and it sat upon each of them. And they were all filled
with the Holy Ghost, and began to speak with other tongues, as the
Spirit gave them utterance. And there were dwelling at Jerusalem
Jews, devout men, out of every nation under heaven.”
Is this biblical precedent for Pentecostal “tarry meetings.”
This passage is usually taken together with John 21:22-23,
where people pray, wail, cry, shout, chant and often fall on the floor
foaming at the mouth when “it comes”—supposedly the Holy Spirit?
Understand these points: (1) This is the first day of Pentecost
ever kept by the New Testament Church, and (2) it was the time
when God first sent His Holy Spirit to His Church. This is why those
present spoke in tongues, and this is why there was the presence of
mighty wind and fire! God used these powerful forces to signal a
great event—the New Testament time of receiving His Holy Spirit
had come (Joel 2:28-29). However, remember other verses explain
that only by the laying on of hands (Acts 2:37-38; 19:1-6; Heb. 6:2)
can Christians receive the Spirit of God.
Understand that the subject of “tongues” is large, and requires
our full booklet to be properly addressed.
Suggested reading:
• Understanding Tongues
Acts 2:31
“He seeing this before spoke of the resurrection of Christ, that his
soul was not left in hell, neither his flesh did see corruption.”
The question here is this: How could Christ have died and putre-
faction (“corruption”) of His body not have begun?
First, the Greek word translated “hell” is hades, which simply
means the grave. A body can go several days or longer without cor-
ruption (beginning of decomposition), if all of the blood has been
removed. Certainly Christ did shed all of His blood, making this
more possible. However, due to the extreme temperature in Jerusa-
lem, God would have had to supernaturally preserve Christ’s body
from this natural process.
Acts 2:44-45
“And all that believed were together, and had all things common;
and sold their possessions and goods, and parted them to all men,
as every man had need.”
These two verses are referenced in the explanation of Acts 5:1-
11, regarding supposed communism or socialism within the early
Church of God—with brethren having “all things common.” The
meaning in Acts 2 is not difficult to understand if one reads Acts 5:1-
11 first. That account shows the decision to do this was made by
choice, and was always as “men had need.” Therefore, the purpose
was guided by how to best keep the Church in a position to help
people in need in a time of general difficulty. Gathering possessions
into a common location for distribution to the needy was not done to
practice socialism, but rather because circumstances of extreme per-
secution at the time made this practical.
Acts 5:1, 3
“But a certain man named Ananias, with Sapphira his wife…But
Peter said, Ananias, why has Satan filled your heart to lie to the
Holy Spirit, and to keep back part of the price of the land?”
Some use Acts 5 as another “proof” that the Holy Spirit is a per-
son. This is because they do not carefully examine what is called “the
Ananias and Sapphira account.”
In Acts 5:3-4, the apostle Peter said, “Ananias, why has Satan
filled your heart to lie to the Holy Spirit, and to keep back part of the
price of the land? While it remained, was it not your own? And after
it was sold, was it not in your own power? Why have you conceived
this thing in your heart? You have not lied unto men, but unto God.”
Does this passage, in fact, prove that the Holy Spirit is a person
or separate being within the Godhead? In other words, how could
Peter state that Ananias and Sapphira were lying to it, if the Holy
Spirit is merely the inanimate power or agent of God?
This is actually not very difficult to understand. It was the Holy
Spirit that gave Peter the ability to discern (Heb. 5:14) Ananias and
Sapphira’s lies. Notice I Corinthians 2:11: “what man knows the
things of a man, except by the spirit of man which is in him? Even so
the things of God knows no man, except by the Spirit of God.” Hu-
man beings learn by what this passage calls the “spirit of man,” and
this spirit is given to all people. Obviously, this does not mean that
there is another person in each human person. Similarly, having the
Holy Spirit in one does not mean there is another person in the per-
son.
So, while there are things that human beings can learn and un-
derstand without having God’s Holy Spirit, certain things can only be
understood with His Spirit. Discerning spiritual things comes
through God’s Holy Spirit in the mind.
Christ demonstrated this ability of discernment in John 13:27:
“And after the sop Satan entered into him [Judas]. Then said Jesus
unto him, That you do, do quickly.” Christ was able to recognize
when the devil had entered Judas. Also notice Mark 8:33: “But when
He [Christ] had turned about and looked on His disciples, He re-
buked Peter, saying, Get you behind Me, Satan: for you savor not the
things that be of God, but the things that be of men.” The Holy Spir-
it present in Christ’s mind made this discernment possible.
To understand how Peter could “see through” Ananias and Sap-
phira, consider the following analogy:
An attorney is discussing an extremely technical legal matter
with a potential client. The implications are such that only a lawyer
with the utmost legal understanding could properly handle the case.
Also, only with complete and total knowledge of every aspect and
detail of the situation can the lawyer hope to proceed. But the client,
having dishonest ulterior motives, intentionally omits some minor
details. Those details are so minute that they could potentially escape
the attention of an attorney not deeply, intricately versed in the law.
But the attorney sees the deception for what it is. How does he see
through it? Because of the knowledge of the law that he possesses.
Without that knowledge, he would not recognize the lie for what it is.
His knowledge of the law leads him to understand the man’s ulterior
motives.
However, if one lies to a farmer about a matter dealing with
aerospace engineering, the farmer probably will not recognize the
lie. Likewise, if one lies to a rocket scientist about a matter concern-
ing agriculture, the scientist will most likely not recognize it. Why?
Because neither is versed in the particular subject being addressed.
The lie goes “right over his head.”
It is the same with spiritual understanding: “Howbeit there is not
in every man that knowledge” (I Cor. 8:7).
Realize that Romans 8:14 defines Christians: “For as many as
are led by the Spirit of God, they are the sons of God.” They must
allow the “Spirit of truth” (the same as the Spirit of God) to guide
them (John 16:13).
In Acts 5, Peter, guided by the Holy Spirit working in his mind,
was able to discern three things about Ananias and Sapphira:
(1) They had conspired together on their way to see him.
(2) Their sin and their motive.
(3) The punishment they would receive.
After Pentecost in A.D. 31, God communicated to His servants
through His Spirit (John 16:13). The above shows why Peter could
say they were lying to the Holy Spirit.
Peter could say they were also lying to God because:
(1) Peter was the leading apostle in the Church of God. Christ
had told him and the other disciples, “Whatsoever you shall bind on
earth shall be bound in heaven: and whatsoever you shall loose on
earth shall be loosed in heaven” (Matt. 18:18).
(2) Christ had also told His disciples, “And whatsoever you shall
ask in My name, that will I do, that the Father may be glorified in the
Son. If you shall ask any thing in My name, I will do it” (John 14:13-
14). Christ had given His disciples power to act on His behalf. God
had to guide them in these matters, and the Holy Spirit is the way
through which He does this.
(3) Conversely, He showed that anything done to or for Chris-
tians was considered to be done to or for Him. Notice: “Inasmuch as
you have done it unto one of the least of these My brethren, you have
done it unto Me” (Matt. 25:40).
Also notice the following Old Testament accounts:
(4) “And the whole congregation of the children of Israel mur-
mured against Moses and Aaron in the wilderness…And in the
morning, then you shall see the glory of the Lord; for that He hears
your murmurings against the Lord: and what are we, that you mur-
mur against us?…for that the Lord hears your murmurings which
you murmur against Him: and what are we? Your murmurings are
not against us, but against the Lord” (Ex. 16:2, 7-8).
(5) “And the Lord said unto Samuel, Hearken unto the voice of
the people in all that they say unto you: for they have not rejected
you, but they have rejected Me, that I should not reign over them” (I
Sam. 8:7).
All these passages illustrate why Peter could say that Ananias
and Sapphira were lying to both God and the Holy Spirit. It was not
because the Holy Spirit is a separate person in the Godhead. They
were lying to one of God’s apostles, in whom He was working—
through the power of His Holy Spirit.
Also, consider Peter’s statement, “You have not lied unto men.”
Advocates of the trinity teaching ignore the fact that the husband and
wife had lied directly to Peter (a man). Peter was a flesh-and-blood
human being. Was he somehow elevating himself to the status of ei-
ther God or the Holy Spirit? (See Acts 10:25-26; also 14:7-18.)
Why do trinitarians not consider this part of Peter’s statement?
Their argument has no strength, because it is inconsistent and does
not examine every aspect of the account. As is always the case, reli-
gionists have taken a single scripture out of context and either ig-
nored or twisted other scriptures, building a doctrinal “house of
cards.” The wise are always able to see through it and knock it down.
Suggested reading:
Spirit?
Acts 5:1-11
“But a certain man named Ananias, with Sapphira his wife, sold a
possession, and kept back part of the price, his wife also being
privy to it, and brought a certain part, and laid it at the apostles’
feet…While it remained, was it not your own? And after it was sold,
was it not in your own power? Why have you conceived this thing
in your heart? You have not lied unto men, but unto God. And
Ananias hearing these words fell down, and gave up the ghost: and
great fear came on all them that heard these things…And it was
about the space of three hours after, when his wife, not knowing
what was done, came in. And Peter answered unto her, Tell me
whether you sold the land for so much? And she said, yea, for so
much. Then Peter said unto her, How is it that you have agreed
together to tempt the Spirit of the Lord?…Then fell she down
straightway at his feet, and yielded up the ghost…”
What was Ananias’ and Sapphira’s sin? Did they simply wish to
keep money that was already theirs? Acts 2:44 has shown that, dur-
ing this period, all people in the Church had “everything in com-
mon,” meaning for common use. From Acts 5:1-11 we can conclude
it meant money and possessions. This couple conspired (vs. 2) to
“keep part of the price” of their land, when others gave everything
they had (Acts 4:36-37), apparently by prior agreement, and this is
the hidden key, not readily visible.
Their sin was lying, not stealing, as verse 4 makes clear. This
couple tried to deceive Peter into believing that they were giving the
entire sum they had been paid. Their sin was certainly not an unwill-
ingness to become socialists. In fact, they obviously wanted to be
thought of as more generous than they actually were. In other words,
they had a problem with pride—vanity. And the matter was serious.
The apostles had, no doubt, been acting on the knowledge that cer-
tain funds were coming. The impact of this deception on the Church
must have been great.
Verse 4 shows they neither (1) had to sell the land at all, nor (2)
had to give the entire value once they did. Lying occurred by saying
that they were giving it all when they were not! That Ananias and
Sapphira died is a powerful statement about how God views lying.
Acts 10:13
“And there came a voice to him, Rise, Peter; kill, and eat.”
Does this account reveal that all animal flesh has been cleansed
and may be eaten?
Many have used this verse to prove that the dietary laws of Le-
viticus 11 and Deuteronomy 14 are no longer in effect.
Here is the question: Did God command Peter to eat any kind
of meat that he wished? The answer will become an obvious, No!
God was merely illustrating Peter’s attitude toward people, as we
shall see. On a great sheet lowered from heaven were all types of
unclean and common (ceremonially defiled) meats that Peter had
never eaten and knew he should not eat. Also, Peter never ate any
of them in the account (even symbolically, since what occurred was
a vision). Critics presume to know what the vision meant before
Peter did.
In verse 17, Peter was still in doubt—and he was the only one
who saw the vision! In verse 19, his mind was still open as three men
came with the message about Cornelius, an Italian gentile. The big-
gest point that God wanted to make is explained by Peter in verse 28:
“God has shown me that I should not call any MAN [not meat] com-
mon or unclean.” Verse 34-35 continues, “God is no respecter of
PERSONS [not meats]: but in every nation he [a person] that fears
Him, and works righteousness, is accepted with Him.”
This vision was a means of showing Peter his inconsistency—
his hypocrisy—toward non-Jews, and revealing to him that God
viewed everyone equally and offered His Spirit to all men.
Suggested reading:
Acts 13:2-4
“As they ministered to the Lord, and fasted, the Holy [Spirit] said,
Separate me Barnabas and Saul for the work where I have called
them. And when they had fasted and prayed, and laid their hands
on them, they sent them away. So they, being sent forth by the Holy
[Spirit], departed unto Seleucia; and from there they sailed to
Cyprus.”
This scripture presents another perfect example of how so many
religionists ignore context, sometimes vital context, focusing on a
single aspect of a passage to make it say something it clearly does
not. This one is supposedly proof of the personhood of the Holy
Spirit, with it having “said” something.
Notice the seven elements of this scripture:
(1) “As they ministered to the Lord”: These men were seeking
God’s will in a matter—specifically, the ordination of two men.
James 4:8 states, “Draw near to God [not His Holy Spirit], and He
will draw near to you.”
(2) “when they had fasted”: Fasting is one of the tools of Chris-
tian growth. It helps Christians acknowledge to God that they are
nothing, of and by themselves, while allowing them to draw closer to
Him. Fasting also binds Satan, blocking his influence. If you are
drawing near to God, then you are also resisting Satan. And, as James
4:7 states, if you “Resist the devil…he will flee from you.” By fast-
ing, these men demonstrated to God that they wanted His complete
and total involvement in what they were doing.
Also, a fast involves going without food and drink for a period of
at least 24 hours. Read Jeremiah 36:6; Matthew 9:15; Mark 2:19-20;
Luke 5:35. So the period of time covered between Acts 13:2 and
verse 3 is at least 24 hours. (You may read our helpful article “What
You Need to Know About Fasting” to learn more about how to fast.)
(3) “…the Holy Spirit said”: To properly understand this part of
the scripture, review the Acts 5:3-4 explanation. If they had heard a
literal voice from God, why would they have felt the need to continue
in fasting and prayer? The men would have had their answer! None
would suggest that God was speaking the same message to them
non-stop for 24 hours. (Notice II Samuel 12:16-23; Daniel 10:3-13;
Matthew 9:14-15.) They were being guided by the Holy Spirit within
them, and they needed to be crystal clear about the intent of the mes-
sage it was bringing. The sound of an audible voice eliminates any
such need. Again, “For as many as are led by the Spirit of God, they
are the sons of God” (Rom. 8:14).
(4) “Separate Me Barnabas and Saul for the work whereunto I
have called them”: It is God the Father who does the calling (John
6:44, 65). The Holy Spirit is the means by which He does this. It is
Christ who determines who will be used in the ministry—and in
what capacity (I Cor. 12:28). Also, if this were a literal audible voice
from a God Being, spoken for all to hear, it would have been accom-
panied by obvious displays of natural forces. (Notice John 5:37 and
also Acts 9:3-7.)
(5) “…and prayed”: Prayer is another tool of Christian growth,
used to make our needs known to God. It is also the way we ask God
to make His will known to us. (See Matthew 6:10; 26:39, 42.) Again,
if they had already received an audible answer, why would they have
continued in prayer?
(6) “…and laid their hands on them”: The laying on of hands is
a symbolic act when God is called upon, in faith, to bless and sanc-
tify or to impart authority and power. The power of the Holy Spirit is
involved in four different and individual purposes—blessings, bap-
tism, healing and ordination—when this ceremony occurs. We can
look at some examples of each.
Genesis 48:13-20 records that Ephraim and Manasseh received
a unique and very special blessing when Israel (Jacob) laid hands
upon them. The blessing of little children is also performed by the
laying on of hands, as instructed by Christ (Mark 10:15-16; Matt.
19:13-15; Luke 18:15-17).
In the baptism ceremony, the repentant person receives the gift
of the Holy Spirit by having hands laid on him. This is first recorded
in Acts 8:17-18: “Then laid they their hands on them, and they re-
ceived the Holy Spirit…through laying on of the apostles’ hands the
Holy Spirit was given.” Also see Acts 19:5-6 and II Timothy 1:6.
God’s healing is also the result of an elder’s prayer with faith,
accompanied by the laying on of hands on the head of the afflicted
person. We find this example in Acts 9:17: “…and Ananias [not the
Ananias of Acts 5]…entered into the house; and putting his hands on
him said, Brother Saul, the Lord, even Jesus…has sent me, that you
might receive your sight.”
Ordination into an office within God’s Church is also done
through the laying on of hands. The first example is found in Acts
6:6-8, involving the ordination of deacons: “…and when they had
prayed, they laid their hands on them…And Stephen, full of faith
and power, did great wonders and miracles among the people.” God’s
Church today faithfully observes this practice in all ordinations. He-
brews 6:2 specifically lists it as one of God’s doctrines.
(7) “…they sent them away”: These men were acting on God’s
behalf, ordaining men into higher offices in the ministry. This part of
the verse reveals two things: (a) In addition to prayer and fasting,
they had also counseled together in order to reach a wise decision
(notice Proverbs 11:14; 15:22); (b) the Holy Spirit did not, of itself,
send these men out. Again, notice that the verse states, “…they [Ni-
ger, Lucius, Manaen] sent them away.”
Let’s summarize the points: God, through the power of His Spir-
it, acting in response to those who were asking for His guidance, in-
spired the men involved to understand that He wanted Barnabas and
Saul ordained.
Suggested reading:
Spirit?
Acts 13:17-20
“The God of this people of Israel chose our fathers, and exalted
the people when they dwelt as strangers in the land of Egypt, and
with a high arm brought He them out of it. And about the time of
forty years suffered He their manners in the wilderness. And when
He had destroyed seven nations in the land of Canaan, He divided
their land to them by lot. And after that He gave unto them judges
about the space of four hundred and fifty years, until Samuel the
prophet.”
This passage presents a mathematical problem. First, take a mo-
ment to read I Kings 6:1. How does the 480 years referenced there
square with the “about 450 years” in Acts 13:17-20? Which period
only goes “until Samuel”?
The word “until” (vs. 20) should properly be translated “includ-
ing.” This time marks the period to the end of Samuel’s service. Now
examine the math:
480 years (I Kgs. 6:1)
- 40 years (Acts 13:18)
440 years, which is “about…450 years” (vs. 20)
Romans 1:17
“For therein is the righteousness of God revealed from faith to
faith: as it is written, The just shall live by faith.”
What does “from faith to faith” mean? How can one go from
“having faith” to “having faith”?
Verse 16 explains that God’s overall Plan involves calling the
Jew first, and then Gentiles. The Jews first demonstrated faith (end of
vs. 16). Then, Acts 10:2 records the first Gentile who was converted,
thus developing faith (end of Rom. 1:17).
Also, in a second application, there is another kind of human
faith that all people have at certain times in their lives—but this faith
must eventually be replaced by the permanent faith that only comes
by the Spirit of God in converted minds (Gal. 5:21-22; 2:16).
Remember that Christ healed many people and praised their
faith as He did. Consider that none of these people had the Holy
Spirit. But they did have human faith! Finally, it does take human
faith to even believe that we will be forgiven by Christ’s sacrifice,
that God has called us, and that we will receive His Spirit, because
all of this belief is expressed prior to baptism. After conversion, we
live by the faith of Christ in us.
Suggested reading:
• What Is Real Faith?
Romans 2:16
“In the day when God shall judge the secrets of men by Jesus
Christ according to my gospel.”
What are the “secrets of men” spoken of by Paul? Before pro-
ceeding, read verses 11 to 16 for context. Notice a parenthesis begin-
ning at verse 13 and ending at verse 15. Now, exclude verses 13-15
and read verses 11-12 and 16, in that order, to begin to understand at
least the continuation of the context. Then read verses 13-15! Let’s
examine each verse:
vs. 11—God judges all people by the same standard.
vs. 12—Those who do and those who do not know the law have
sinned!
vs. 16—Shows when this judgment will occur and what God
will judge—the secrets in men’s minds. Secrets are obviously what
no other man knows, and remain hidden until someone makes them
known, and in this case God does!
vs. 13—The crux of the problem was that some thought that by
merely knowing the law, they would be saved and were better than
others who were ignorant of the law.
vs. 14—Some Gentiles were keeping some of the command-
ments better by “accident” than certain Jews who had known the law
their entire lives. The conduct of some Gentiles made them a law in
their own right.
vs. 15—These verses address the conscience. What Christians
do with their consciences demonstrates, in a certain way, whether
or not they will obey God’s law in all points. Will they do what
they are taught to think is right—apart from what they may know
about God’s law? In effect, their conscience either “excuses” or
“accuses” them in everything that they say, do or think throughout
their lives.
vs. 16—These are the “secrets,” hidden in all men’s consciences,
that God will judge.
A crucial point emerges from what we have learned. No human
being will ever be able to stand before God and claim that he would
have obeyed Him had he been called, because God will remind such
a person of his or her “secrets”—sins perhaps known only to God
and the person.
Romans 3:4-9
“God forbid: yes, let God be true, but every man a liar; as it is writ-
ten, That you might be justified in your sayings, and might over-
come when you are judged. But if our unrighteousness commend
the righteousness of God, what shall we say? Is God unrighteous
who takes vengeance? (I speak as a man) God forbid: for then how
shall God judge the world? For if the truth of God has more
abounded through my lie unto His glory; why yet am I also judged
as a sinner? And not rather, (as we be slanderously reported, and
as some affirm that we say,) Let us do evil, that good may come?
Whose damnation is just. What then? Are we better than they? No,
in no wise: for we have before proved both Jews and Gentiles, that
they are all under sin.”
Carefully read through these verses before proceeding to the ex-
planation. This is a somewhat complicated, and sometimes rhetori-
cal, passage:
vs. 4—This verse explains that God will never allow any man to
“overcome” Him (God)—or any to feel “justified” because God is
“wrong” in any matter.
vs. 5—A false teacher in Rome was spreading the idea that, the
more that people sin (commit “unrighteousness”), the more God’s
righteousness stands out (is “commended”). This is generally tied to
the idea that God is then able to extend more mercy, and mercy glori-
fies Him. This illogical reasoning creates the question of “how can
God punish people if their ongoing sinning glorifies His righteous-
ness?” Paul concludes by saying rhetorically that he “speaks as a
man”—not as God or any minister of God “would speak.”
vs. 6—How could God judge people as sinners if the end result
of that sin was good, and glorified Him?
vs. 7—Paul had been accused of lying and of setting a sinful
example. Of course, he did neither. (This verse must be read to un-
derstand the context.) In effect, Paul responded with, “If this (lying,
which is a sin, but supposedly glorifies God) is the way God wants it,
why would I be judged by God to have sinned?” The fruits of Paul’s
work was greatly increasing and prospering. However, some were
accusing him. Others had judged Paul a sinner.
vs. 8—This verse best reads: “And not say right out (as we be
slanderously reported and some affirm that we say), ‘Let us do evil
that good may come whose damnation is just’” (those who were ac-
cusing Paul). Paul said that he wished his accusers would stand up
and just speak plainly what they were implying.
vs. 9—Here is the point: Did merely having God’s law make
Jews better than the Gentiles who did not have it? Obviously, No!
His Law must be KEPT, not just be known. In addition, Romans
2:11-12, 16 proves that all—Jew and Gentile—are under sin.
Romans 3:19-21
“Now we know that what things soever the law says, it says to them
who are under the law: that every mouth may be stopped, and all
the world may become guilty before God. Therefore by the deeds of
the law there shall no flesh be justified in His sight: for by the law
is the knowledge of sin. But now the righteousness of God without
the law is manifested, being witnessed by the law and the proph-
ets.”
Is verse 20 a license to set aside and disobey the Law of God,
because by obeying it one cannot be justified, and thus righteousness
is imputed “without the law” (vs. 21)? What does “under the law”
mean?
Verse 20 actually speaks of being under the penalty of having
broken the law, not of being under the need to keep it, because verse
19 speaks of “stopping mouths,” meaning that everyone is guilty of
sin because of disobedience to the law—which must be in effect for
sin to be possible. Verse 23 makes this point clear because it states
that “all have sinned.”
Why can no person be justified by the works (or keeping) of the
law? The answer is fundamental to Christianity: because with the
law only comes the knowledge of what sin is (end of verse). Keeping
the law can neither forgive nor save anyone. Only Christ’s death and
His blood applied to Christians by faith can forgive them—can jus-
tify and reconcile them (Rom. 5:8-9)—but it is His Resurrection to
eternal life that saves them (Rom. 5:10). However, the law certainly
can tell us what sin is!
Verse 21 explains that God’s righteousness in Christians does
not come via their human efforts to keep the law (as Israel tried to
do). But it should be obvious that righteousness is of (or by) faith (vs.
27). No one can boast that he kept the law on his own power, thus
claiming that God owes him salvation!
Conclude your study by reading verse 28 and then verse 31. It is
faith that establishes the law! This is because it requires faith from
God—the faith of Christ (Rev. 14:12), not mere human faith (dis-
cussed earlier)—to be able to keep it. Then, and only then, can any-
one become truly righteous (Psa. 119:172).
Suggested reading:
• What Does the New Testament Teach About Law and Grace?
Romans 5:12, 19
“Wherefore, as by one man sin entered into the world, and death by
sin; and so death passed upon all men, for that all have sinned…
For as by one man’s disobedience many were made sinners, so by
the obedience of one shall many be made righteous.”
Does this passage state that all can be judged sinners because
Adam alone sinned? Verse 12 does show that all human beings suffer
death because of what this first man did. The key is the latter part of
verse 12—“death passed upon all men, for that all have sinned.” The
end of verse 16 emphasizes that death comes not because of Adam’s
sin alone, but because of “many offences” committed by many peo-
ple, actually every person.
The Catholic doctrine of “original sin,” centered on these verses,
teaches:
(1) Adam, not us, is really responsible for our sin, referred to as
“original sin”!
(2) He passed on his sin in and through our flesh, which is now
inherently wicked. Further, Catholics believe, however, that deep in-
side, all people are good, and secretly want to obey and love God.
This idea derives from the pagan teaching that human beings have a
pure, pristine immortal soul locked inside an evil “prisonhouse”
body, only able to “escape” at death.
Romans 3:11 and 8:7 negate any supposed secret, noble motives
lying inside a person’s “mind” and that these are able to somehow
control the “flesh.” Paul did speak of a very real internal spiritual
warfare going on daily inside Christians. Much of Romans 7 de-
scribes the daily battle of the Christian’s human mind at war against
Christ’s mind within him.
Romans 5:13-15
“For until the law sin was in the world: but sin is not imputed when
there is no law. Nevertheless death reigned from Adam to Moses,
even over them that had not sinned after the similitude of Adam’s
transgression, who is the figure of him that was to come. But not
as the offense, so also is the free gift. For if through the offense of
one many be dead, much more the grace of God, and the gift by
grace, which is by one man, Jesus Christ, has abounded unto
many.”
What is “imputed sin”? What was the “similitude of Adam’s
sin”? Of whom was he a “figure”?
First, imputed sin is sin that people are responsible for because
they knew the law when they committed the sin (Rom. 4:15). People
cannot sin or thus be guilty of sin where there is no law. Yet, Adam
sinned, as did all others after him, including Cain (Gen. 4:7-8).
Second, the “similitude of Adam’s sin” was that it alone cut peo-
ple off from the Tree of Life (Gen. 2:16-17; 3:24). No other sin in
history ever did that! This first human being’s choice, in real effect,
spoke for all people who would follow. In this way, Adam was a
“figure” of Christ because they both were unique forerunners.
On the one hand, Adam was the first person to make the wrong
choice, thus cutting off all humans from the Tree of Life. On the
other hand, Christ was the first to live a perfect life in harmony with
God and the first to offer redemption to all people through the for-
giveness of sins (vs. 18-19). In this way, both Adam and Christ af-
fected the entire human race.
Romans 5:20
“Moreover the law entered, that the offense might abound. But
where sin abounded, grace did much more abound.”
Does this passage state that God gave His Law so that would-be
Christians better understand how to sin as much as possible? Of
course not! (Also see Romans 3:4-9 explanation.)
God gave His Law so that people could see that sin was “abound-
ing” all around (and in) them. The purpose of the Ten Command-
ments and the rest of God’s Law is to make it possible for people to
see sin for what it is—in other words, to know what to avoid, not to
know what they should do.
Some in Rome were becoming confused by false teachers and
were asking, “Does God want His people, and eventually all people,
to abound in sin so that He can glorify Himself by forgiving them?”
Apparently, some were actually teaching this, and various brethren
were wondering about it. Obviously, while some had actually found
a way to be confused by this, the question should be seen as ridicu-
lous. This said, wherever sin is widespread, more of God’s mercy is
certainly required to remove its penalty.
Verse 21 explains that after mercy is extended, then righteous-
ness reigns in sin’s stead. As explained in Romans 3:4-9, righteous-
ness does not “reign” by virtue of humans’ effort to do all in their
physical power to keep the law!
Romans 7:1-3
“Know you not, brethren, (for I speak to them that know the law)
how that the law has dominion over a man as long as he lives? For
the woman which has an husband is bound by the law to her hus-
band so long as he lives; but if the husband be dead, she is loosed
from the law of her husband. So then if, while her husband lives,
she be married to another man, she shall be called an adulteress:
but if her husband be dead, she is free from that law; so that she is
no adulteress, though she be married to another man.”
Some refer to Romans 7:1-3, attempting to demonstrate that every
marriage in every culture, and no matter its circumstances, is bound
until death. Of course, this is true—when God has bound a couple.
This is not a difficult verse to understand. Recognize that Paul
qualifies to whom he is speaking—“brethren”—the converted Ro-
mans—stating, in effect, “What I’m about to say to you is said to
people who know the Law, who understand the truth, who have God’s
Spirit—who are true Christians.”
As with the woman at the well (recall this account in John 4:7-
26, explained earlier), and the beheading of John the Baptist (this
account in Matt. 14:1-4 was also explained earlier), people take Ro-
mans 7 out of context. Some forget the all-important qualifier, “For I
speak to them that know the law.”
Let’s understand how God identifies those who are under judg-
ment and those who are not. Notice what James wrote: “To him that
knows to do good, and does it not, to him it is sin” (4:17)—and also
what Paul recorded in Hebrews: “For if we sin willfully after that we
have received the knowledge of the truth, there remains no more sac-
rifice for sins” (10:26). These passages, coupled with “judgment
must begin at the house of God” (I Pet. 4:17), qualify Romans 7.
However, Paul actually qualifies it again by using the terms “breth-
ren” and “them that know the law.”
Therefore, this passage has no application to, nor does it refer-
ence, those who do not know either God’s truth or His laws of mar-
riage. God is not entering into the marriages of this world.
Suggested reading:
Romans 7:4
“Wherefore, my brethren, you also are become dead to the law by
the body of Christ; that you should be married to another, even to
him who is raised from the dead, that we should bring forth fruit
unto God.”
Does this verse say that the law is dead—no longer in effect?
This scripture trips up many people. It is helpful to recognize that the
passage is actually an extension of the first three verses, covered in
the previous explanation.
The point being made by Paul is that people become dead to the
law—it is not the law that becomes dead. How does this happen?
Notice Romans 6:2, 7 and 23 for illustration and comparison. These
verses reveal that people, once converted, become dead to sin, and
6:7 shows that “he that is dead is freed from sin.” Verse 23 shows that
this means freed from the penalty of sin—death!
Let’s now apply this to 7:4. Notice that it refers to “brethren.”
Again, it must mean that the Roman brethren were dead to the pen-
alty of the law, because brethren are converted, sanctified people!
Verse 6 shows that Christians are delivered from the law—its penal-
ty—and have been freed from death. So, verse 7 concludes that the
law is not sin, rather it shows people what sin is—the law points out
sin.
This becomes the answer to those who read verse 6 and say,
“God has delivered us from keeping that horrible law.”
Suggested reading:
Romans 8:9
“But you are not in the flesh, but in the Spirit, if so be that the Spirit
of God dwell in you. Now if any man have not the Spirit of Christ, he
is none of His.”
What does it mean to be “not in the flesh, but in the Spirit”? This
passage represents what could be called the Christian “DNA test.”
Everyone recognizes that one must have a man’s genes to be that
man’s biological child. In a sense, God is the same. Without God’s
Spirit, one cannot be His spiritually begotten child. But does one re-
ceive the Holy Spirit, God’s Spirit, the Spirit of the Father, or the
“Spirit of Christ” at conversion?
We can understand more about the process of spiritual begettal
by examining the actual process of human begettal. In reproduction,
an egg must be fertilized by a sperm cell, which then “seals off” the
egg. The egg can never be fertilized by another sperm.
Now consider. Romans 8:9 spoke of Christians receiving in the
same begettal the Spirit of God and the Spirit of Christ. Are these
two different Spirits—yet, Christ said, “I and My Father are One”
(John 10:30)? If they were two different spirits, this still would not
validate the trinity as some use this verse to suggest. It would mean
there are four, not three, beings—God and His Spirit and Christ and
His Spirit—in the Godhead.
Upon baptism and the laying on of hands (the point at which one
receives the Holy Spirit), Christians are begotten by the Father, just
as Christ was begotten in Mary’s womb by the Father. Once this has
occurred, Christ lives in them (Gal. 2:20). At that point, they have the
spirit of both Christ and the Father dwelling in them. These are one
and the same Spirit. It is through this Spirit—the same as the Holy
Spirit—that Christians take on the mind of Christ (Phil. 2:5).
It is important to recognize, however, that a Christian can literally
“abort” in this lifetime—if he does not continue in the right path. The
begotten child of God may also not come to term—be born again.
Grasp this! It is possible to lose the Holy Spirit, and bring the
new begotten life to an end. Notice: “For it is impossible for those
who were once enlightened, and have tasted of the heavenly gift, and
were made partakers of the Holy Spirit [the same as the mind or
Spirit of Christ], and have tasted the good word of God, and the pow-
ers of the world to come, if they shall fall away, to renew them again
unto repentance; seeing they crucify to themselves the Son of God
afresh, and put Him to an open shame” (Heb. 6:4-6).
Suggested reading:
• What Is True Conversion?
Romans 9:16
“So then it is not of him that wills, nor of him that runs, but of God
that shows mercy.”
What is this passage talking about? The subject is those whom
God chooses to call!
A related question arises, however. May Christians do—or not
do—anything that they wish because all that ultimately matters is
God’s mercy? Is the passage saying that their “will” and how they
conduct their lives—how they “run”—is not important or relevant to
God?
Verse 15 reveals that God forgives and/or works with whomever
He chooses. (Notice verses 12 to 14.)
Verse 16 is actually explaining that a person cannot have access
to God now, or have His grace now, simply because the person either
“wills” it, or is the more logical, and more humanly-qualified choice
(is one who “runs” hard). The phrase “runs” is referring to those who
work and do things on their own and, therefore, who might seem or
appear to be natural choices for God to call. God’s subjective mercy
on some and not others is what makes the difference.
Romans 10:4
“For Christ is the end of the law for righteousness to every one that
believes.”
Does this passage declare that Christ brought the Law of God to
an “end”?—made it no longer necessary to obey?
First, read Matthew 5:17-19. Careful reading shows that Ro-
mans 10:4 actually states that Christ is the end of the law “for righ-
teousness” (or as far as righteousness goes). The Greek word telos,
translated “end” here, means the “aim, purpose, goal, etc.” (of the
law). This same word is found in I Peter 1:9 and James 5:11, and
both make the meaning of “end” very clear.
Take a moment to read from Romans 9:33 to 10:4 for context.
Certain Roman brethren were trying to keep the law without asking
Christ to keep it perfectly through them! An interesting last point to
note is that telos literally means “a point aimed at.” Telescope, tele-
phone, telegraph, and television are all derived from telos. All of
these are objects that take something that is distant and make them
closer. Christ certainly did this to the law (Isa. 42:21)!
Suggested reading:
for Salvation?
Romans 10:9
“That if you shall confess with your mouth the Lord Jesus, and
shall believe in your heart that God has raised Him from the dead
you shall be saved.”
Does this passage instruct and give an obligation to the Christian
to continually “witness for Jesus”—to continually “confess with
your mouth the Lord Jesus”?
Note that it says to “confess” Christ, not profess Him. A confes-
sion implies standing up and being counted when faced with perse-
cution (Matt. 10:27-32). Remember, when under pressure, Peter de-
nied Christ three times—he was unwilling to confess that he was a
follower of Christ, a Christian.
Perhaps the most important passage on this subject is I Peter
3:15, which states that Christians should “be ready always to give an
answer to every man that asks you a reason of the hope that is in
you.” Answers are given to questions. Christians are careful not to
ignore Christ’s admonition by “casting pearls before swine” (Matt.
7:6). They should answer with their beliefs when asked or chal-
lenged about them—in other words, when questioned!
Suggested reading:
Romans 10:13
“For whosoever shall call upon the name of the Lord shall be
saved.”
Does this passage contain all there is to becoming a Christian—
and to being saved? Does it mean that Christianity is merely “Just
believe and you will be saved”? Understand that the idea of “just
believe…” requires virtually an entire book to thoroughly explain
this. The last three items below do.
First, notice Acts 4:12 to see that Romans 10:13 is instructing
people to call on Jesus Christ as opposed to anyone else. At that
time, the worship of every god and idol imaginable existed in Rome
(I Cor. 8:5-7)! The point is that there is only one Savior, and typi-
cally the Roman citizenry believed the tradition of various other
“saviors” for mankind.
Second, verse 12 shows that it does not make any difference to
God who the person is that is calling out to Him. He will save Jew or
Gentile! But is just calling on God enough? Read Matthew 15:8 and
Mark 7:7-9. These verses reveal that one must do as Christ says—not
just believe on His Name. Matthew 7:21 removes all doubt! Chris-
tians have to obey God. Matthew 25:11-12 proves that simply say-
ing, “Lord, Lord” is far from enough! To truly believe on the Name
of Christ is to accept His authority, meaning to observe all of His
commands and instructions in their lives.
Suggested reading:
Romans 11:17
“And if some of the branches be broken off, and you, being a wild
olive tree, were graffed in among them, and with them partake of
the root and fatness of the olive tree.”
Who are the “olive trees” mentioned here?
Realize that Romans is written to a congregation of Gentiles.
Gentiles are the “olive tree” that is “wild by nature” (vs. 24). Israel is
the natural “branches…broken off” (vs. 17 and latter half of vs. 24).
The context is that God can call Gentiles, even to the exclusion of
Israelites who received the promises directly. But verse 20 explains
that Gentiles should be humble, or they can also be broken off (vs.
21). The “mystery” here is explained in verse 25. Israel has largely
been blinded in this age (God has called any number of physical Is-
raelites), while God brings the initial number of Gentile callings to
its “fullness.”
Romans 11:26
“And so all Israel shall be saved: as it is written, There shall come
out of Zion the Deliverer, and shall turn away ungodliness from
Jacob.”
Some teach that this scripture proves that everyone, even Satan
and his demons, will be saved! This idea is generally referred to as
the doctrine of universal salvation.
As a basis to build understanding, reread the Romans 10:13 ex-
planation. Certainly it is God’s will for all to be saved (II Pet. 3:9 and
I Tim. 2:4). However, Revelation 22:15, 18-19 and Matthew 25:11,
30 and 34 plainly reveal that this will not happen. Context is the cru-
cial key in Romans 11.
The Romans 11:17 explanation showed how Israel was broken
off like branches from a tree. The emphasis in verse 26 is that Israel
has a Deliverer (vs. 27), and that God will one day forgive them.
Verses 31-32 show that God’s overall intent is to have mercy on all
people and that this is why He waited—to the end that Israel might
be able to see the Gentiles achieve salvation (vs. 31) and then desire
it themselves.
Romans 9:1, 3-4 clarifies what Paul would have done, if he
“could” have been permitted by God (vs. 3), but he understood that
Israel’s—or anyone’s—salvation depends on their own, or his own,
overcoming (Rev. 2:7, 11, 17, 26; 3:5, 12, 21). Israel’s time for salva-
tion is largely yet to come.
Suggested reading:
Romans 14:1-8
“Him that is weak in the faith receive you, but not to doubtful dis-
putations. For one believes that he may eat all things: another,
who is weak, eats herbs. Let not him that eats despise him that
eats not; and let not him which eats not judge him that eats: for
God has received him. Who are you that judges another man’s
servant? To his own master he stands or falls. Yes, he shall be
holden up: for God is able to make him stand. One man esteems
one day above another: another esteems every day alike. Let
every man be fully persuaded in his own mind. He that regards the
day, regards it unto the Lord; and he that regards not the day, to
the Lord he does not regard it. He that eats, eats to the Lord, for
he gives God thanks; and he that eats not to the Lord he eats not,
and gives God thanks. For none of us live to himself, and no man
dies to himself. For whether we live, we live unto the Lord; and
whether we die, we die unto the Lord: whether we live therefore,
or die, we are the Lord’s.”
Do verses 5 and 6 approve keeping any day as a day of rest? Is
Sunday as good as Saturday for weekly observance? Do these verses
allow individual Christians freedom of choice—so that no one can or
will be offended by which day others choose? (The Restored Church
of God has produced numerous books, booklets and articles, which
clearly demonstrate the many proofs that exist regarding Saturday as
the Sabbath. These go far beyond what is covered here.)
It is important to examine the text for precisely what it does and
does not say. Verses 1 to 4 identify the overall subject in context as
vegetarianism—not Sabbath-keeping or which day one selects for
rest or worship. (Also see Hebrews 4:9 explanation.)
Verse 5 reveals that some were apparently choosing different
days to fast or not to fast. It concludes by instructing Christians to
decide for themselves, by themselves—instead of, as the RSV says,
getting into “disputes over opinions” (vs. 1, latter part). God leaves
some decisions in the hands of people—how long to pray, size of of-
ferings, whether to have two, three or four children, etc.
The subject of the Sabbath is entirely different, however. God
commanded the Sabbath, beginning in the book of Genesis. Ancient
Israel kept it. Christ kept it. Paul kept it. The early New Testament
Church kept it. And true Christians observe it today, because God
never allows people to decide what to obey, only whether they will
obey His commands (Deut. 30:19-20).
Suggested reading:
• The Sabbath – Has Time Been Lost?
• Why the Sabbath Command to Assemble?
I Corinthians 1:21-23
“For after that in the wisdom of God the world by wisdom knew not
God, it pleased God by the foolishness of preaching to save them
that believe. For the Jews require a sign, and the Greeks seek after
wisdom: But we preach Christ crucified, unto the Jews a stumbling-
block, and unto the Greeks foolishness.”
What does the end of verse 21 mean (in italics)?
God enjoys (is “pleased”) in showing the “wise” of the world
that He chose fools (vs. 27) to preach both His gospel (it is foolish to
some!) and His Plan, which “saves them that believe.”
Also, what is the meaning of “sign” and “wisdom” in verse 22?
The Jews often sought miracles (signs) for evidence of where God
was working (just as the Pharisees sought from Jesus), while the
Greeks were more concerned with this or that interesting philosophy
(wisdom) as evidence of God or His presence.
What about verse 23? Why are both parts of this verse true? Jews
tend to stumble because they want(ed) a conquering Messiah, not a
weak Savior. The Greeks, however, thought that Christianity was
foolish, because its founder claimed to be the Light and Savior of the
world, but could not even save himself! The Greeks as a people gen-
erally were interested in some kind of profound “wisdom” or impres-
sive theory to espouse.
I Corinthians 2:2
“For I determined not to know any thing among you, save Jesus
Christ, and Him crucified.”
Is “Jesus Christ and Him crucified” the only topic that Chris-
tians should ever talk or think about?—the only thing that they
should “know”? In an overall sense, yes! But this is not the whole
picture.
In I Corinthians 1, Paul attacks the attitude of partisan, political
spirits (vs. 10, 13), because the Corinthian congregation was shot full
of this problem. I Corinthians 2:2 is a basic summary of how to deal
with that attitude—point to Christ and His purpose for mankind, and
His Return to earth. This overarches all other attitudes, subjects and
positions. Notice Paul said that he practiced this approach when he
was “among you”—among the Corinthians. Brethren today must
also occasionally be brought back to the basics of Christianity! I
Corinthians 1:1-10 is a block of verses that must be taken together to
be understood. Notice how many times Christ’s name is mentioned.
Read the whole chapter as a lead-in to this verse, focusing especially
on verse 10.
I Corinthians 5:6-8
“Your glorying is not good. Know you not that a little leaven leavens
the whole lump? Purge out therefore the old leaven, that you may
be a new lump, as you are unleavened. For even Christ our pass-
over is sacrificed for us: therefore let us keep the feast, not with old
leaven, neither with the leaven of malice and wickedness; but with
the unleavened bread of sincerity and truth.”
Does this passage disprove any need to literally keep the Days of
Unleavened Bread?
Verse 6 condemns leaven. Some believe that this only means
spiritual leaven, while others believe it means physical and spiritual
leaven. Which is right?
Verse 8 is very emphatic and begins, “Therefore, let us keep the
feast…” This refutes false claims about this verse. However, notice
the next two phrases in verse 8: “…not with old leaven [physical
leaven], neither with the leaven of malice and wickedness [spiritual
leaven].” They are plainly told to “purge out” old leaven, and this can
only mean out of their houses. Christians are to keep the Feast (Days)
of Unleavened Bread both physically and spiritually (notice the end
of verse 8)!
Suggested reading:
• Bible Introduction Course Lesson 24 – The Days of Unleavened
Bread
“All things are lawful unto me, but all things are not expedient: all
things are lawful for me, but I will not be brought under the power
of any. Meats for the belly, and the belly for meats: but God shall
destroy both it and them. Now the body is not for fornication, but
for the Lord; and the Lord for the body.”
Does this scripture teach that Christians do not have to keep any
law or follow (any other) standards? Verses 9 to 11 show that Chris-
tians do have standards of conduct. Verse 9 plainly states that to be
unrighteous is to break the commandments (Psa. 119:172). Verse 12
shows, however, that Christians do have certain “liberties” as they
overcome the bad character of verses 9 to 11.
The word “expedient” comes from the Greek word sumphero
meaning “to bear together, advantage, be better for.” Paul is saying
that “Everything within the law is proper (lawful), but some things
are better off not being done, because those who do them are not bet-
ter for having done so. There was no advantage in doing them.” Oth-
er translations reveal this meaning. The concern can also become
using liberty in a way that offends weak brothers.
Sleep, food, and alcohol are all lawful, but there are circumstances
when using them would not be the “expedient” thing to do. Paul added
(the conclusion to verse 12 could be verse 13) that he would not let
things like oversleeping, overeating, or overdrinking rule him.
Though eating is not wrong, verse 13 explains that God will de-
stroy gluttons! The key to understanding this passage is found in the
end of verse 13. This passage is saying that “Sex is permissible, be-
cause God made the body, but its wrong use (fornication) is a sin.”
This was a big Corinthian problem Paul had to address.
Remember, the first and great rule of Bible study is to start with
the most basic scriptures on a subject and build from there.
Suggested reading:
for Salvation?
I Corinthians 7:1
“Now concerning the things whereof you wrote unto me: it is good
for a man not to touch a woman.”
Catholics use this passage to support celibacy, particularly for
priests. Is this what it is saying?
Recognize that Paul is quoting from a letter he had received.
Notice that he said, “concerning the things you wrote unto me.” Paul
was quoting the rumor that they had written to him. The Greek word
translated “touch” means “to attach oneself in many implied rela-
tionships.” Now realize that fornication was absolutely rampant in
the Gentile city of Corinth, and that this was having an effect in the
Church. Seeing this, some were concluding that they should swing to
the other ditch, and that no man should ever touch any woman for
any reason.
Paul disagreed (vs. 2) and answered, “avoid fornication by hav-
ing your own wife.” Also, “due benevolence” (vs. 3) means “sexual
responsibility.” Paul was obviously not immediately contradicting
himself, two verses later, by saying that all touching of women was
wrong (vs. 1), but rather that men have a sexual responsibility to their
wives (vs. 3).
Suggested reading:
• Sex – Its Unknown Dimension
• You Can Build a Happy Marriage
• The Purpose of Marriage – Ever Obsolete?
“I say therefore to the unmarried and widows, It is good for them
if they abide even as I. But if they cannot contain, let them marry:
for it is better to marry than to burn. And unto the married I com-
mand, yet not I, but the Lord, Let not the wife depart from her
husband: but and if she depart, let her remain unmarried, or be
reconciled to her husband: and let not the husband put away his
wife. But to the rest speak I, not the Lord: if any brother has a wife
that believes not, and she be pleased to dwell with him, let him not
put her away.”
This passage represents some of the basis for the new “divorce
and remarriage” understanding that Mr. Herbert Armstrong began to
teach in 1974. Some of his critics still argue with these verses.
Verses 8, 10, and 12 each address different groups or categories
of people within a congregation. The question becomes who are the
“rest” in the third category, referred to in verse 12, unless they are
people in marriages that are failing?—and what is the “bond(age),”
which can be broken (vs. 15)? Consider: human beings can be either
“married” (vs. 10) or “unmarried” (vs. 12). There are no other op-
tions.
The “rest” must be a category within these two conditions. Read
verse 27, noticing that the only conclusion is that a man can be
“loosed” in certain circumstances, if he was bound. Think for a mo-
ment. A person can only be loosed from something that he was
bound to. This means that such a person can remarry and not sin (vs.
28)—he has been loosed!
The Church of God grew out of the understanding that the “loos-
ing” (vs. 27) meant loosed from a wife who had a previous husband
to whom she was bound.
So then, cited as an example of our old understanding, a wife
would have never actually been bound to her second husband. Such
a couple would merely separate—leave each other, but there could
have been no actual “loosing” as such, that would have been neces-
sary. In any event, the Church grew out of this understanding, and the
booklet below explains the truth of when one can and cannot divorce
and remarry.
Suggested reading:
I Corinthians 8
“Now as touching things offered unto idols, we know that we all
have knowledge. Knowledge puffs up, but charity edifies. And if any
man think that he knows any thing, he knows nothing yet as he
ought to know…As concerning therefore the eating of those things
that are offered in sacrifice unto idols, we know that an idol is noth-
ing in the world, and that there is none other God but one…Howbeit
there is not in every man that knowledge: for some with conscience
of the idol unto this hour eat it as a thing offered unto an idol; and
their conscience being weak is defiled. But meat commends us not
to God: for neither, if we eat, are we the better; neither, if we eat not,
are we the worse. But take heed lest by any means this liberty of
yours become a stumblingblock to them that are weak…But when
you sin so against the brethren, and wound their weak conscience,
you sin against Christ. Wherefore, if meat make my brother to
offend, I will eat no flesh while the world stands…”
This chapter discusses the legality of Christians eating meat that
was sacrificed by heathens to an idol.
Verse 7 explains that some weak Christians cannot separate the
sacrilege done to such meat from the value of the meat as simple
food. This could be likened to a new convert being unwilling to drive
a secondhand car that a serial killer had once owned. His conscience
causes him to believe the car is condemned, sinful or defiled.
Verse 8 holds two keys. First, people pull this passage from con-
text by declaring that one can eat unclean meats or avoid them—that
either position amounts to the same thing. However, the true overall
intent is actually an important principle for all converted people to
consider when with weak brethren. Christians should be careful not
to do anything that may be a “liberty” (vs. 9)—recall the I Corinthian
6:12-13 explanation—but defiles the conscience of a weak bystander
observing him practicing it. An example might be that of a newly
baptized person who cannot yet drink liquor, because of prior mis-
taken belief that alcohol is wrong in any amount or form. Such a
person may have to battle his conscience for a long time to ever be
able to enjoy even one drink!
I Corinthians 10:27
“If any of them that believe not bid you to a feast, and you be dis-
posed to go; whatsoever is set before you, eat, asking no question
for conscience sake.”
Many feel that this passage indicates God changed His laws con-
cerning unclean meats. At first glance, it does seem to say that there
are situations in which eating them is acceptable—or even advisable.
So, did the apostle Paul institute a change in God’s Law? The subject
is not unclean meats.
To answer this question, we must reflect on the background of
the Corinthians, whom Paul is addressing in this epistle. In ancient
Greece, pagan temples were the site of continual sacrifices and offer-
ings to idols. To the Corinthians, whom Paul was used to convert
from paganism, this would have been a part of everyday existence.
After making a sacrifice, the one who brought the meat would
usually be the one who ate it. However, every day there was a surplus
of meat, which was left to the local pagan priesthood. The priests,
realizing that they could gain from this surplus, would then sell the
leftover meat to local “shambles”—butcher shops. The public could
then purchase the once-sacrificed meat for their personal consump-
tion. This practice caused problems to develop.
The Corinthians had learned through Paul’s diligent teaching
that they, as Christians and followers of the true God, were to abstain
from pagan sacrifices and rituals (I Cor. 10:14-21). However, some
wondered if eating meat purchased from the “shambles” would be a
sin. They had no way of knowing if it had been sacrificed to an
idol—nor could they be sure that the meat served to them by friends
was not “defiled” in this way.
Notice I Corinthians 10:19. Paul is stating that the idol is just a
thing made of wood and stone, and the meat is just meat. Verses 20
and 21 reveal that the sin would be involving oneself in the pagan
sacrifice itself—that this ceremony was what was wrong, not the eat-
ing of such meat that went to a butcher shop.
Now let’s read verse 25: “Whatsoever is sold in the shambles,
that eat, asking no question for conscience sake.” Paul basically told
the Corinthians to stop fretting and continue to consume meat sold in
the local butcher shops. As long as the meat was clean (according to
God’s dietary laws), it did not matter whether it had been offered to
an idol. This also applied to the meals eaten in the homes of their
friends—as long as the meat was clean, it was permissible to eat it.
The use of “whatsoever” in verses 25 and 27 does not imply that
God was repealing His clean and unclean meats laws. Nor was Paul
trying to do away with them. The context of this chapter clearly indi-
cates that the issue involves the meat that was sacrificed to idols.
The subject of clean versus unclean meats is not the problem—
nor is it even mentioned. Both Paul and the Corinthians would have
been aware of and obeyed God’s dietary laws, as recorded in Leviti-
cus 11 and Deuteronomy 14. These laws are to be followed by all
Christians through all ages.
But what did Paul mean by the phrase, “Ask no question for
conscience sake”? Basically, this was a warning to the Corinthians
not to ask the server of the meal where the meat came from. It did not
matter, as he had told them—so what was the point in worrying about
it? Besides, if the meat was proclaimed “tainted,” and the Christian
proceeded to consume it, it might lead the host to feel that the Chris-
tian was compromising his beliefs, or endorsing idol worship. Of
course, if someone stated that the meat was sacrificed to an idol, the
Christian should cease to eat it, so as not to lead others to believe that
he thought idolatry was acceptable.
Again, the issue at hand was not clean and unclean meats, but
the ingestion of clean meats offered or sacrificed to pagan idols.
Suggested reading:
“Be you followers of me, even as I also am of Christ. Now I praise
you, brethren, that you remember me in all things, and keep the
ordinances, as I delivered them to you. But I would have you know,
that the head of every man is Christ; and the head of the woman is
the man; and the head of Christ is God. Every man praying or
prophesying, having his head covered, dishonors his head. But
every woman that prays or prophesies with her head uncovered
dishonors her head…”
Most Protestants believe this extensive passage means that
women must cover their heads with a hat in church. This is very eas-
ily disproved, because the subject is plainly “hair” not hats (vs. 14-
15). If the subject was hats, why does verse 6 mention “shorn” and
“shaven” as acts of dishonor to women practicing them? The impor-
tance of long hair on women, not the wearing of hats, is the subject
because hair not hats is shorn or shaven.
With the wrong explanation of this verse, a kind of duplicity
becomes worse, particularly among women in the modern world.
They often cut their hair extremely short, but deem it proper as long
as they wear a hat in church!
I Corinthians 11:25
“After the same manner also He took the cup, when He had supped,
saying, This cup is the new testament in My blood: this do you, as
oft as you drink it, in remembrance of Me.”
Many believe “as oft as you do it” means to take the bread and
wine as often as you choose. Is this the case?
The proper explanation arises from verse 24, and is easy to un-
derstand. The Passover is a memorial, “a remembrance.” Memorials
are observed on an annual basis. Verse 26 refers to “the Lord’s
death,” which occurred on Passover (Christ is “our Passover” – I Cor.
5:7). The Passover is always observed only once a year.
Also, verse 28 shows that the Passover ceremony is preceded by
personal examination. This could not logically be done every day or
even every week.
Suggested reading:
I Corinthians 15:29
“Else what shall they do which are baptized for the dead, if the dead
rise not at all? Why are they then baptized for the dead?”
This passage represents a central teaching of the Mormon
Church, which feels that the phrase “baptized for the dead” means
that each convert has an ongoing obligation to be baptized for every
deceased relative that he or she can identify. This leads Mormons to
meticulously research and comb their genealogy, so that all their
relatives can be “saved” by ‘‘substitute” baptism. While utterly ri-
diculous and contrary to the entire plan of salvation, incredibly, mil-
lions believe it.
This verse actually means that all Christians “are baptized for
the hope that the dead are later resurrected.” Colossians 3:3 explains
that a Christian’s life is “hid(den) with Christ in baptism” (also Rom.
6:3-6). Hebrews 6:17-19 shows that the resurrection is the hope that
Christians have as an “anchor of the soul.” Colossians 1:18 states that
Christ was the firstborn from the dead—this was His hope!
In I Corinthians 15, heresy (vs. 12) was occurring. Some were
saying that there is no resurrection from the dead. Paul proves this to
be wrong and this is the context of the whole passage. In other words,
he asks, “What about the dead who died with hope of the resurrec-
tion, if there is no such thing?”
I Corinthians 15:51
“Behold, I show you a mystery; we shall not all sleep, but we shall
all be changed.”
Does this passage teach that human beings possess immortal
souls that sleep upon death—often referred to as “soul sleep”?
Ezekiel 18:4 and 20 state directly that souls can “die.” Notice
that I Corinthians 15:51 does not say anything about souls. However,
it is true that death is certainly like sleep, in that Christians awaken in
the resurrection as though no time had passed since their last con-
sciousness. Also notice I Thessalonians 4:15-16, which states that
the dead rise first at Christ’s Return. “Sleeping” is also mentioned in
this parallel chapter. Reference to sleep is an analogy, not a fact per-
taining to supposed souls within people. In a host of verses, the plain
Bible teaching is that the dead are dead.
“Now concerning the collection for the saints, as I have given order
to the churches of Galatia, even so do you. Upon the first day of the
week let every one of you lay by him in store, as God has prospered
him, that there be no gatherings when I come. And when I come,
whomsoever you shall approve by your letters, them will I send to
bring your liberality unto Jerusalem.”
This passage is the generally recognized authority for passing
the “collection plate” every Sunday as the central means of funding
for the “church.” Does it represent a general command to all Chris-
tians, for all time, to give freewill offerings at “Sunday services”? If
not, what is the account describing?
The offering described is unique in five separate ways, and it
will be clear that it has nothing to do with “passing the plate” at
weekly local services:
(1) It is a specific offering (Romans 15:25-28 references the
same offering).
(2) It was to be given to a specific people (see Romans 15:26; I
Corinthians 16:3).
(3) It was done at a specific time (when Paul passed through).
(4) It was given at a specific place (“let everyone of you lay by
him in store”). This is because Paul would come later (vs. 3—“when
I come”) to gather what the brethren had been individually saving at
home (“lay by him”).
(5) This command is entirely specific to the Corinthians (vs. 1).
It should be clear that it is not a command for Sunday collections, but
merely instruction to local brethren to store an important offering. It
was to help poor brethren in Jerusalem—and was not for the minis-
try, or for the administration of the church, or for “missionary work”
around the world, or for any other purpose than that described!
Finally, this letter was received in Corinth during the Days of
Unleavened Bread. “First day of the week” should correctly be trans-
lated “first of the weeks (plural).” The collection was almost cer-
tainly to happen immediately after the Days of Unleavened Bread, in
the first week counting toward Pentecost. It was not instruction to
give on Sunday, the first day in the weekly cycle, as another means
of validating Sunday-keeping.
II Corinthians 2:15-16
“For we are unto God a sweet savor of Christ, in them that are
saved, and in them that perish: to the one we are the savor of death
unto death; and to the other the savor of life unto life. And who is
sufficient for these things?”
What do the phrases “death unto death” and “life unto life”
mean? Verse 16 refers to verse 15. “Perish” means the process of
“perishing.” Consider: Christians appear to the world (“those that are
perishing”) to be worshipping a dead leader (Christ), which in their
mind leads to a dead way of life. Also, those perishing are dead in
sins now, which could ultimately lead to the second death later, if
they do not eventually come to repentance and receive forgiveness.
On the contrary, true Christians, those who are in the process of
being saved, appear to be: (1) Leading an abundant life now in route
to eternal life later, and (2) serving a living Christ who has already
received eternal life and resides in heaven.
To all who view them, true Christians always appear to be one
or the other.
II Corinthians 3:9
“For if the ministration of condemnation be glory, much more does
the ministration of righteousness exceed in glory.”
What are the “ministration of condemnation” and the “ministra-
tion of righteousness”?
Take a moment to read the entire chapter and then notice verse
11. It shows the latter (ad)ministration is more glorious than the ear-
lier (ad)ministration (of condemnation). The ministration of con-
demnation is the ministration of death (vs. 7) of the Old Testament,
when people either died for their sins (death is the ultimate condem-
nation) or paid severe penalties.
The ministration of righteousness represents the New Testa-
ment period, when people can be forgiven and cleansed by Christ’s
righteousness. From this point forward, people could now be helped
to live righteously because the Holy Spirit is available, making this
possible. Verse 13 mentions Moses’ veil, which he wore in the pres-
ence of the Israelites. This was a symbol, which showed that the
ministration of death was all that Israel could understand—because
their understanding was veiled. The future terms of the New Testa-
ment were veiled (blinded) from Israel’s mind (vs. 14). This veil
was a type of the wall in Israel’s collective mind to the understand-
ing that Christ would die, for their sins and the sins of the world, at
His first coming.
Suggested reading:
“For we know that if our earthly house of this tabernacle were dis-
solved, we have a building of God, a house not made with hands,
eternal in the heavens. For in this we groan, earnestly desiring to
be clothed upon with our house which is from heaven: if so be that
being clothed we shall not be found naked. For we that are in this
tabernacle do groan, being burdened: not for that we would be
unclothed, but clothed upon, that mortality might be swallowed up
of life. Now He that has wrought us for the selfsame thing is God,
who also has given unto us the earnest of the Spirit. Therefore we
are always confident, knowing that, while we are at home in the
body, we are absent from the Lord: (for we walk by faith, not by
sight:) we are confident, I say, and willing rather to be absent from
the body, and to be present with the Lord.”
Be sure to read this entire passage before the explanation.
Paul is speaking of being “at home in the body” and “absent
from the Lord” (vs. 6), and then “to be absent from the body, and to
be present with the Lord” (vs. 8). This scripture is similar in principle
to Philippians 1:23-24, explained later.
Does verse 8 prove that going to heaven is the reward Paul was
looking forward to at death? Was Paul’s immortal soul waiting to be
“absent from his body” in order to join Christ (“the Lord”) in heav-
en? It is critical to notice that Paul said nothing of when and where he
would be with Christ! Nothing in the text implies that this would
happen immediately. Verse 2 references how Christians “groan” to
one day become spirit with God. This is what Paul sought above all
things.
All of I Corinthians 15 explains that Christians have two bodies:
One is physical (the first body). The other is a spirit body (at the
resurrection). Paul was speaking of this spirit body, which comes
later at the resurrection. This entire chapter becomes the context of II
Corinthians 5:1-8.
Verse 4 is the key to the entire passage! Our physical bodies are
a type of “clothing” and when Christians are dead they are, in a
sense, unclothed! Paul recognized this and, because he did not mere-
ly want to die (and “be unclothed”), he put the emphasis on having
“mortality [death] be swallowed up of life”—eternal life!
Verse 7 reveals that Christians walk in faith in this life looking to
salvation, while Hebrews 11:13 reveals that they see salvation “afar
off”—not something that occurs immediately upon death. The verses
disproving the immortal soul concept (Ezek. 18:4, 20; Matt. 10:28;
etc.) also apply to verse 8.
Suggested reading:
“We then, as workers together with him, beseech you also that you
receive not the grace of God in vain. (For He says, I have heard you
in a time accepted, and in the day of salvation have I succored you:
behold, now is the accepted time; behold, now is the day of salva-
tion.)”
Does verse 2 state that now is the only time in which salvation is
offered to mankind? It is almost universally believed and taught that
“the day of salvation” mentioned here means that everyone alive to-
day is getting his “chance” for salvation now.
The word “the” in verse 2 is actually mistranslated as the definite
article, but the original Greek reads “a day of salvation,” the indefi-
nite article.
The world is not facing a “now or never” ultimatum from God,
with missionaries desperately trying to “get the masses saved.” The
world is now blind—deceived (Rev. 12:9). On the other hand, though
God’s Church has often been accused of teaching that people get
“two chances” for salvation, it has never taught this. All people get
one chance for salvation. We have always understood that learning
and knowing the truth is what brings accountability (Jms. 4:17; Heb.
10:26).
Isaiah 49:1-8 mentions this same phrase and includes the indefi-
nite article “a” when describing the prophesied salvation of Israel.
Suggested reading:
• What Is True Conversion?
“But we will not boast of things without our measure, but according
to the measure of the rule which God has distributed to us, a mea-
sure to reach even unto you. For we stretch not ourselves beyond
our measure, as though we reached not unto you: for we are come
as far as to you also in preaching the gospel of Christ: not boasting
of things without our measure, that is, of other men’s labors; but
having hope, when your faith is increased, that we shall be enlarged
by you according to our rule abundantly, to preach the gospel in the
regions beyond you, and not to boast in another man’s line of
things made ready to our hand.”
Paul speaks of a kind of “rule” (vs. 13) and “line” (vs. 16) here.
What is he referring to?
The subject in context is the New Testament ministry. The mar-
gin shows that these two words come from the same Greek word
kanon, from which comes the familiar word canonize. The Greek
word for “measure” (vs. 13) is metron. We get the word meter from
it and it means a certain width. This becomes more interesting be-
cause kanon is also a reference to the famous Isthmian Games track
meet of that time. (This was similar to our modern Olympics.)
In these races, each runner had a lane, “line” or “rule,” in which
he ran a certain distance or measure. Consequently, Paul could use
this term knowing that Corinth would then easily understand and
conclude that he had the authority (“rule”) to correct them, so that
they would not be “out of bounds” spiritually. The context (vs. 7-16)
reveals this more plainly. The point is that the apostle Paul was tell-
ing the brethren in Corinth that he had the authority to make them
“toe the line.”
The world’s churches have and employ little or no actual govern-
ment over their members. This passage simply reveals that there is
government in the true Church of God.
“It is not expedient for me doubtless to glory. I will come to visions
and revelations of the Lord. I knew a man in Christ above fourteen
years ago, (whether in the body, I cannot tell; or whether out of the
body, I cannot tell: God knows;) such a one caught up to the third
heaven. And I knew such a man, (whether in the body, or out of the
body, I cannot tell: God knows;) how that he was caught up into
paradise, and heard unspeakable words, which it is not lawful for a
man to utter. Of such a one will I glory: yet of myself I will not glory,
but in mine infirmities. For though I would desire to glory, I shall not
be a fool; for I will say the truth: but now I forbear, lest any man
should think of me above that which he sees me to be, or that he
hears of me. And lest I should be exalted above measure through
the abundance of the revelations, there was given to me a thorn in
the flesh, the messenger of Satan to buffet me, lest I should be
exalted above measure.”
This account in scripture raises the question of whether Paul vis-
ited heaven during his lifetime. Is this what he is describing?
Notice some of the text with certain emphasis and clarifying
words added: “It is not expedient for me doubtless to glory, I will
come to visions and revelations of the Lord. I knew [know] a man in
Christ above fourteen years ago, (whether in the body, I cannot tell;
or whether out of the body, I cannot tell: God knows;) such an one
caught up to the third heaven. And I knew such a man, (whether in
the body, or out of the body, I cannot tell: God knows;) how that he
was caught up into paradise, and heard unspeakable words, which it
is not lawful for a man to utter” (vs. 4).
This question arises: Does verse 4 prove that Paul went to heav-
en, because “he was caught up into paradise,” and that heaven is also
our reward? The Bible does reveal that paradise is near God’s throne
in the third heaven: “He that has an ear, let him hear what the Spirit
says unto the churches; to him that overcomes will I give to eat of the
tree of life…in the midst of the paradise of God” (Rev. 2:7).
There is no doubt that this account does refer to Paul himself and
no one else. He uses the pronoun “I” fourteen times.
It is also clear that this event was a “vision”—a “revelation”—
from God. Verse 1 mentions “I will come to visions and revelations
of the Lord.” In verse 7, Paul added, “And lest I should be exalted
above measure through the abundance of the revelations, there was
given to me a thorn in the flesh, the messenger of Satan to buffet me,
lest I should be exalted above measure.”
Verse 2 shows that Paul’s experience was so real to him that he
could not discern if it was a vision or something that really hap-
pened! The word “knew,” in verse 2, should be translated “know.”
Again, Paul was obviously speaking of himself. This is not written in
past tense, as though he was speaking of having once known some-
one else to whom the account pertained.
In verse 3, Paul repeats his uncertainty for emphasis. Under-
stand! In no way does this represent Paul’s future in heaven! Re-
member, Paul could not have literally gone to heaven, because Christ
said, “No man has ascended up to heaven, but…the Son of man
which is in heaven” (John 3:13).
This unusual experience was given to Paul for an extraordinary
reason—so that he would have the special strength to endure all that
he would be required to suffer over the course of his ministry. In the
previous chapter, 11:23-33, Paul describes the terrible and seemingly
endless trials and persecution that he experienced. His ability to en-
dure all these difficulties required special encouragement from God.
This was why Paul was allowed to see his future glory in the resur-
rection—when he will actually receive salvation.
Verses 5-6 show that Paul described himself indirectly so that
people would not think too highly of him. He realized that people
could begin to view him as an exalted person, merely because of
what had been the vision God had shown him. This is why he said
what he said. Notice again: “Of such an one will I glory: yet of my-
self I will not glory, but in mine infirmities. For though I would de-
sire to glory, I shall not be a fool; for I will say the truth: but now I
forbear, lest any man should think of me above that which he sees me
to be, or that he hears of me.”
Paul remained humble by “glorying in his infirmities.” Yet, he
received great inspiration from this extraordinary vision to press on
through the rest of his difficult ministry. This account has nothing to
do with Paul having been to heaven during his lifetime.
II Corinthians 12:16
“But be it so, I did not burden you: nevertheless, being crafty, I
caught you with guile.”
How could Paul, a Christian, use guile (craft or trickery) to gain
advantage or prove a point to others?
The most likely explanations are: (1) He was possibly quoting
something that the Corinthians had been saying, or (2) he was being
sarcastic because he might have been previously accused of this (re-
call chapter 10 and notice that he defends his office in 12:11), or (3)
there are times when a deeply converted person, one who knows
their true motives, could employ godly psychology to “win souls”
(Prov. 11:30)—or to point out the error of another person.
An example of the latter is Nathan the prophet using psychology
to help David see the evil that he had done to Uriah the Hittite (II
Sam. 12:1-9). Also, when it is properly understood, the entire book
of Philemon is seen to be a detailed study in converted psychology
used by Paul to win Philemon.
Galatians 2:4
“And that because of false brethren unawares brought in, who
came in privily to spy out our liberty which we have in Christ Jesus,
that they might bring us into bondage.”
What is the “liberty…in Christ Jesus” referenced here?
Those who believe that the Law of God was done away by
Christ’s sacrifice believe that the “bondage” spoken of here is the
keeping of the Ten Commandments—and the “liberty” is freedom
from keeping them.
First, read Matthew 5:17-19 and James 2:8-12. James states that
God’s law is a royal law (vs. 8), and verse 12 calls it a “law of lib-
erty.” Also see Romans 7:12 and 14, Micah 4:2, Deuteronomy 5:29
(which uses the words “always” and “forever”), Romans 13:8 and 10
and I John 5:3, among many others. Finally, notice Acts 15:1-2,
which shows that some were teaching the need for obedience to the
law of Moses, not the Ten Commandments, which is the Law of God.
Note the reference to the “book of the law,” in the Galatians 3:10
explanation, regarding circumcision, washings, sacrifices, etc. Also
consider rereading the I Corinthians 6:12 explanation. In addition,
Hebrews 2:14-15 explains that the bondage pertaining to the law is
bondage to the death penalty for all who break it and who do not
repent.
Galatians 2:11
“But when Peter was come to Antioch, I withstood him to the face,
because he was to be blamed.”
Why was Peter “to be blamed” by Paul? What had he done?
It is interesting as a side note that Peter, with whatever was the
wrong attitude that he demonstrated, was not a very good “Pope.”
(Remember, Catholics teach that he was the first Pope—Matthew
16:18 explanation—and no one among the Catholic hierarchy would
dare blame the Pope publicly for anything.)
In Galatia, certain Jews wanted to see the Mosaic “book of the
law” taught in this region inhabited largely by Gentiles. The Jews
thought that keeping this law made them more righteous than the
Gentiles (see Gal. 2:4 explanation).
This contention polarized and split these two groups! This was
so serious that some of the apostles had become polarized into one
“camp” or the other—rather than combating the problem. Verses 12-
13 show that Peter (a Jew) and Barnabas sided with the Jews (vs. 14),
but Paul, apostle to the Gentiles, saw this and rebuked Peter openly
(vs. 14-21)! Verse 12 shows that certain Jewish converts of James
appeared on the scene while Peter was sitting with Gentiles. Seeing
them, Peter removed himself from the Gentiles for fear of what the
Jews (the “circumcision”) might think.
Verse 13 shows that Peter actually was part of causing the divi-
sion to grow worse, until Paul asked (paraphrasing vs. 14), “How can
you who have the liberty the Gentiles have, being a Jew yourself,
turn around and tell Gentiles they should give up their liberty (from
the Mosaic law) and live like the Jews (who keep it)?” This explains
what was really the hypocrisy that Paul was addressing.
Galatians 2:16
“Knowing that a man is not justified by the works of the law, but by
the faith of Jesus Christ, even we have believed in Jesus Christ,
that we might be justified by the faith of Christ, and not by the
works of the law: for by the works of the law shall no flesh be justi-
fied.”
Does this scripture say that Christians should not attempt to keep
God’s law because law—commandment—keeping cannot save any-
one? This is the first of several usually-misunderstood passages in
Galatians supposedly teaching that the Ten Commandments are no
longer in effect.
Notice that the scripture actually says, “the works of the law
cannot justify us.” Grasp this all-important point. The living Christ
never condones sin. He is always willing to forgive it, but then
commands, “Go, and sin no more” (John 8:11). Notice that Gala-
tians 2:17 asks, “is…Christ the minister of sin? God forbid.” Now
read Romans 2:13, which states that Christians must be “doers of
the law to be justified,” and Romans 3:20, which seems to contra-
dict, “by the…law…there shall no flesh be justified.” Either Paul
contradicted himself in successive chapters or both statements are
true!
Galatians 2:16 states that Christians are justified “by the faith of
Christ…” Since Christians must be doers of the law to be justified by
Christ (Rom. 2:13), it becomes clear why James recorded that faith
and works go together (2:18).
Let’s make this even more clear. If men were saved by keeping
the law, then they would be able to brag to God that they had earned
salvation (Eph. 2:8-10). Ephesians 2:10 states that Christians are
“created…unto good works,” while verse 9 shows that these works
have no power to save anyone. Christians keep the law—but that
cannot pay for a single past sin (Rom. 6:17-18)! People are justified
by the blood of Christ (Eph. 1:7; Col. 1:14) and saved by His life
(recall Romans 5:10), but Christ will not justify anyone who contin-
ues to disobey Him!
Galatians 3:10-12
“For as many as are of the works of the law are under the curse: for
it is written, Cursed is every one that continues not in all things
which are written in the book of the law to do them. But that no man
is justified by the law in the sight of God, it is evident: for, the just
shall live by faith. And the law is not of faith: but, the man that does
them shall live in them.”
As with so many other passages in Galatians that are twisted out
of context, this is another much-quoted scripture attempting to dis-
prove commandment keeping. The verses cited in the Galatians 2:16
explanation are all equally applicable in explaining how faith (vs. 11)
and works (vs. 10) are inseparable! I Timothy. 1:18-19 helps explain
James 2:18, because it shows that the conscience must be rid of guilt,
or faith will be shipwrecked!
Christians demonstrate their faith in God by keeping His law
and it requires faith in Christ’s power at work in the person for him
to succeed. For example, it takes faith to give a tithe of one’s
income with pressing bills on hand—it takes faith to keep the
Sabbath and Holy Days when one could be ridiculed or lose
employment as a result—it takes faith to resist surgery or medical
treatment that may be prescribed, in certain circumstances, because
one believes that God will heal!
Ultimately, it takes the greatest faith for Christians to believe
that God will resurrect their bodies at Christ’s Return. Think of it this
way: Since all Christians will be dead, they would never know if God
broke His promise, and that they never “awoke” into His kingdom (I
Thes. 4:14-15).
Realize that the book of Galatians almost invariably is referring
to the “book of the law” (vs. 10, 12, 17-19)—physical sacrifices,
washings, etc., that Old Testament Israel was required to keep—but
that New Testament Israel (the Church – Rev. 12) is not.
Finally, the passage contains two confusing phrases that sum-
marize the confusion of most: “Cursed is everyone who continues
not in all things…in the book of the law” and, again referencing the
law, “The man that does them shall live in them.” What do these
mean? Simply that, if one is going to ignore the role of faith and re-
turn to the physical ceremonies as certain Jews were teaching the
Galatians to do, that person had better keep “all things” in Moses’
law—in other words, he had better fully “live in them.” But this still
would not save him.
Galatians 3:13
“Christ has redeemed us from the curse of the law, being made a
curse for us: for it is written, Cursed is every one that hangs on a
tree.”
Does this scripture declare that law keeping puts one under a
curse? The question is best summarized as this: From what did Christ
redeem us—the law itself, or the “curse of the law”?
The law’s curse is its penalty of death (Rom. 6:23). The laws in
society against rape, murder, kidnapping, armed robbery, and other
offences are not curses. But everyone would agree that the penalties
for breaking them—from fines, to jail, to long prison terms, to execu-
tion for capital offenses—certainly are a curse!
Christ was made a “curse for us,” not because He kept the law
perfectly for us, but because He suffered the death penalty for us
(Heb. 2:9-10; John 3:16)! Law keeping is not a curse—but the pen-
alty for sin certainly is.
Galatians 3:18-19
“For if the inheritance be of the law, it is no more of promise: but
God gave it to Abraham by promise. Wherefore then serve the law?
It was added because of transgressions, till the seed should come
to whom the promise was made; and it was ordained by angels in
the hand of a mediator.”
This passage is also used to show that obedience to the command-
ments do not bring salvation—(eternal) “inheritance.” So some were
asking, “wherefore then serve the law?”—or what is the point of keep-
ing the Ten Commandments?
Verse 19 holds the key to understanding the text because it shows
Christians how to deduce which law is being discussed. Notice that the
law described is one that was “added” to something “because of trans-
gressions.”
What is a transgression? I John 3:4 states that “sin is the transgres-
sion of the law.” Since people can only sin (transgress) when law is
present (Rom. 4:15), then there must have already been a law in place
to have another law added to it! Of course, the reason for this was that
the ancient Israelites were sinning as do any normal human beings and,
like children, needed a “schoolmaster” (Gal. 3:24), a governor or baby-
sitter (Gal. 4:2) until they could conduct themselves as adults!
Verse 19 explains that the book of the law, which some were still
urging the Galatians to keep, was only a law to be kept “till the seed
[Christ] should come.” Finally, verse 21 states, “Is the [book of] the law
then against the promises [Plan] of God?” The answer is, of course, no.
But observing the book of the law cannot justify or give anyone righ-
teousness.
Galatians 4:9-10
“But now, after that you have known God, or rather are known of
God, how turn you again to the weak and beggarly elements, where-
unto you desire again to be in bondage? You observe days, and
months, and times, and years.”
Many have asserted that this passage condemns the keeping of
the Holy Days and the Sabbath? Is this what it means?
Protestants teach that the Galatians were returning to these prac-
tices. This is impossible! I repeat: The Galatians were Gentiles and
had never kept any of God’s Sabbaths—annual or weekly—or had
even heard of the true God before their calling. Grasp this. They
could not return to what they had never known!
Also, read Leviticus 19:26, Isaiah 1:13-14 and Deuteronomy
18:9-10 to see that God strongly condemned keeping various “days”
and “times”! These were humanly-devised “sabbaths” and “holy
days,” actually like today’s many familiar holidays—and this very
word derives from “holy days.” Leviticus 23 reveals that God wants
His Sabbaths kept! At the same time, He consistently condemned
the wrong days and man-made “sabbaths” of the above-referenced
verses.
Nowhere did God ever command the observance of any months.
Colossians 2:8 and 20-22 explain that the “weak and beggarly ele-
ments” (referenced there) are philosophical forms of will-worship
and self-denial, devised by men and commonly found in certain parts
of the world. The word “rudiments” (Col. 2:8) is the same word
translated “elements” in Galatians.
Galatians 4:21-31
“Tell me, you that desire to be under the law, do you not hear the
law? For it is written, that Abraham had two sons, the one by a
bondmaid, the other by a freewoman. But he who was of the bond-
woman was born after the flesh; but he of the freewoman was by
promise. Which things are an allegory: for these are the two cove-
nants; the one from the mount Sinai, which engenders to bondage,
which is Hagar. For this Hagar is mount Sinai in Arabia, and
answers to Jerusalem which now is, and is in bondage with her
children. But Jerusalem which is above is free, which is the mother
of us all. For it is written, Rejoice, you barren that bears not; break
forth and cry, you that travails not; for the desolate has many more
children than she which has a husband. Now we, brethren, as Isaac
was, are the children of promise. But as then he that was born after
the flesh persecuted him that was born after the Spirit, even so it is
now. Nevertheless what says the Scripture? Cast out the bond-
woman and her son: for the son of the bondwoman shall not be heir
with the son of the freewoman. So then, brethren, we are not chil-
dren of the bondwoman, but of the free.”
I have chosen to include the entire passage for aid in studying it.
What do these 11 verses refer to—and mean? The context is some-
what difficult to understand, so a verse-by-verse approach is best:
vs. 21—The reference to law means the “book of law,” and
“hear” means to “fully understand.”
vs. 22—The bondmaid (Hagar) bore Ishmael (a type of the
world). Notice verse 24 to see this.
vs. 23—Isaac was a son promised by God and truly a “miracle
baby” (Rom. 4:16-21; Gen. 17:1-6). Ishmael was born entirely of
human effort, by Abraham and Hagar, without involvement of faith.
vs. 24—The two covenants mentioned here represent the Old
Covenant and the New Testament, respectively. The Old Covenant
was a study in human effort alone, which always leads to a continu-
ing in bondage to sin. The New Testament included promises that
were given requiring belief through the faith of Christ found in His
followers. It is this kind of belief that leads to freedom from the pen-
alty of sin.
vs. 25—The world is in bondage to: (1) sin, (2) the frustration of
doing things by human effort alone, and (3) the ways, customs, and
traditions of society.
vs. 26—The reference to Jerusalem is to the New Testament
Church (which is our mother—see Hebrews 12:22-23 and Revela-
tion 12).
vs. 27—More people are in bondage in today’s world than are
spiritually free, so Christians ought to rejoice that our mother—the
Church—is not barren and does have children. The “desolate” are
the world, and it has “many more children” than does the Church, the
“she which has an husband [God].”
vs. 28—Self-explanatory.
vs. 29—The world hates true Christians today, just as the Arabs
(Ishmael) hate Jews (born of Sarah and Isaac).
vs. 30—Ultimately, the Church will be saved in advance of the
world, which now hates and persecutes it.
vs. 31—The New Testament Church.
Suggested reading:
• America and Britain in Prophecy
Ephesians 1:3
“Blessed be the God and Father of our Lord Jesus Christ, who has
blessed us with all spiritual blessings in heavenly places in Christ.”
Does this passage teach that Christians receive all their “spiri-
tual blessings” later, after they “go to heaven”?
The problem is a mistranslation. The verse should properly con-
clude with “…all spiritual blessings which are enjoyed in heaven in
Christ.” Malachi 3:9-10 explains that God blesses those who obey
him today with the ability to enjoy the same excitement and thrills
that He enjoys spiritually now! Recognize that spiritual blessings al-
most invariably precede physical blessings, anyway. If this happened
the other way around, it would probably destroy Christians—pros-
perity would choke them, leaving them with little need to seek God
for their daily needs, and for protection and guidance.
Also, Psalm 16:11 reveals Christians will one day in the king-
dom of God only then truly experience “fullness of joy” as well as
“pleasures for evermore” after receiving salvation. It was this part of
salvation to which Paul referred—to these “blessings [enjoyed] in
heavenly places.”
Ephesians 1:5
“Having predestinated us unto the adoption of children by Jesus
Christ to Himself, according to the good pleasure of His will.”
Are Christians God’s “adopted” sons, or will they be real sons
after the resurrection? Does it matter?
The concept of adoption by God represents a subtle counterfeit
to God’s Master Plan. Satan wants Christians to believe that they are
only going to be artificially added by God to an already complete
Family and family Name.
The popular belief and idea of a closed, completed Godhead—
the trinity—does not allow for more sons of God beyond Jesus
Christ. However, Colossians 1:18 and Romans 8:29 plainly state that
Christ is the firstborn of many brethren who are to follow later into
the family by the same process of conversion, begettal, spiritual
growth and resurrection from the dead (John 3:3-6).
Christians are not adopted children, but are sons as legitimate as
Christ Himself. This is because every child of God is begotten by the
same Spiritual Father (Matt. 3:17). Christians are in every sense real
sons—in a real Family—named of God. Romans 8:23 contains the
same mistranslation found in Ephesians 1:5. The phrase “adoption of
sons” comes from the Greek word huiothesia, and should be cor-
rectly translated “spirit of sonship.”
Suggested reading:
Ephesians 2:8-9
“For by grace are you saved through faith; and that not of yourselves:
it is the gift of God: not of works, lest any man should boast.”
How are Christians “saved by grace through faith and not of
works”? Does this passage say that works play no part in the life of a
Christian?
For this to be true, then even faith cannot be “worked up.” Oth-
erwise, faith would be a human work supplied by the Christian,
meaning that God would then owe him salvation by works and not by
“gift.” The end of verse 8 shows that Christians’ faith is given as a
free gift. It is not a faith “of ourselves,” as is shown in the explana-
tions for Galatians 3:10-11 and 3:18-19. All these explanations help
explain Ephesians 2:8-9, but Galatians 2:16 is particularly helpful.
The word grace means unmerited pardon (or forgiveness).
Christians neither earn nor deserve such mercy and help from God,
yet receive it anyway. It takes godly faith to believe in this forgive-
ness. When truly understood, Galatians 2:16 and 3:21-22 explain a
remarkable principle. Consider that “we believe in Christ”—that He
is the Christ. But Galatians 2:16 shows that “we are justified by the
faith of Christ”—by His actual faith living in us as a fruit of the Holy
Spirit (Gal. 5:22-23). In other words, Christ even supplies the faith to
believe that we will be justified (forgiven) and saved.
Protestants overlook verse 10, which qualifies verses 8 and 9. It
explains that “good works” (Christ’s works in the Christian) are
still a fundamental requirement. These works, though, can never be
the by-product of human effort alone. If so, each Christian could
come before God boasting that he was owed salvation!
Suggested reading:
Ephesians 2:14-15
“For He is our peace, who has made both one, and has broken down
the middle wall of partition between us; having abolished in His flesh
the enmity, even the law of commandments contained in ordinances;
for to make in Himself of twain one new man, so making peace.”
What was the “middle wall of partition” that existed between
Jews and Gentiles, which was “broken down”? Was it the law that
was “abolished”? Let’s carefully examine this almost universally
misunderstood passage phrase-by-phrase:
(1) Jesus Christ is “our [Jew and Gentile] peace…” (vs. 14).
(2) “…who hath made both (Jew and Gentile) one (people).”
(3) “having abolished…the enmity [the hatred between peoples
was abolished, not the law]” (vs. 15).
(4) The word “even” (vs. 15) is in italics. This means it is a
manmade addition, thought by the 1611 translators to be helpful in
making the passage more easily understood. It actually confuses
the reader and the passage is best rendered “due to the law of com-
mandments.”
(5) Similarly, the word “contained” is in italics and this word is
best rendered “interpreted in ordinances,” or talmudic traditions.
See Mark 7:7 and Colossians 2:20-22 for reference. Recognize
that “ordinances” derives from the Greek dogmasine—from which
comes the English word dogma. These dogmas, or ordinances, were
the Pharisaical “do’s and don’ts” recorded and still found in the Jew-
ish Talmud! Sixty-five of these traditions pertained to just the Sab-
bath day alone and how Jewish leaders—who did not have God’s
Spirit!—decided that it was to be observed!
What Christ abolished was the hatred—“enmity”—between
Jews and Gentiles due to these awful, self-righteous laws. It was this
approach that made the Jews believe and teach that they were supe-
rior to Gentiles.
Ephesians 4:8
“Wherefore he says, When He ascended up on high, He led captiv-
ity captive, and gave gifts unto men.”
Does this passage mean that Christ takes His servants “captive”
in order to “lead” them to heaven? How exactly does Christ lead
“captivity captive”?
First, Catholics believe that this scripture refers to limbus patri—
meaning the place of limbo occupied by the fathers (Old Testament
figures like Abraham, Isaac, Jacob, Moses, David, Samuel, etc.).
They teach that these men were captives trapped in a place of salva-
tion limbo before Christ “ascended” to heaven and made it possible
for them to finally join Him there. In this way, Christ supposedly led
“captivity (the Old Testament fathers) captive” to Himself.
Do you see that it is foolish—even silly—to think of men trapped
in captivity in a kind of vague “neverland” or prison for thousands of
years until Christ could “free” them?
The real meaning of the verse is that those who serve sin are cap-
tive to it and are its servant or slave (Rom. 6:16-19), until repentance
and conversion. Christ ascended to heaven to become the High Priest
of God’s people (Heb. 4:14-16) and to intercede for them before the
Father so that they can receive necessary, regular forgiveness of sins
and be offered salvation—and the gift of God’s Holy Spirit to even
begin their conversion (Phil. 2:6; II Cor. 13:5). At begettal, Chris-
tians literally become captives of Christ and servants (slaves) of righ-
teousness. He then holds all claim over their lives (I Cor. 6:20; 7:23;
Rom. 12:1-2).
Ephesians 4:8 is about conversion, not salvation. Romans 6:17-
18 states, “But God be thanked, that you were the servants of sin, but
you have obeyed from the heart…Being then made free from sin, you
became the servants of righteousness.” When this occurs, one is no
longer captive to sin and Satan (II Tim. 2:25-26)!
Suggested reading:
• What Does the New Testament Teach About Law and Grace?
Ephesians 6:4
“And, you fathers, provoke not your children to wrath: but bring
them up in the nurture and admonition of the Lord.”
How does a parent apply this instruction? How are the terms
“provoke,” “nurture,” and “admonition” to be applied?
Colossians 3:21 teaches that provoking a child can also discour-
age the child as well as cause different reactions, depending on the
particular child. This nearly worst of all parental mistakes can be
done by teasing, belittling, criticizing, or any kind of wrong correc-
tion, such as consistently being too strict. This explanation best fits
in Ephesians, because it goes on to say, “but bring them up in the
nurture (gentle, patient instruction) and admonition (correction, pun-
ishment) of the Lord.”
Many modern parents either do not punish at all or do it as a last
resort—out of frustration or anger. If not done in measure—with
wisdom and obvious love involved—punishment can cause hatred to
well up in the child. Such children will often await the day that they
can retaliate against parents, or simply leave the home forever.
Of course, provoking anyone is un-Christian, foolish and wrong.
Just as never correcting children will lead to disaster, over-correct-
ing, to the point of provoking them, can be especially disastrous be-
cause they could wind up in jail or with other terrible social difficul-
ties. These children will often become very permissive parents or,
ironically, could themselves go on to become abusive parents.
Suggested reading:
• Train Your Children God’s Way
Philippians 1:23-24
“For I am in a strait between two, having a desire to depart, and to
be with Christ; which is far better: nevertheless to abide in the flesh
is more needful for you.”
Was Paul saying that he wished to die and immediately go to
heaven? As with II Corinthians 5:1-8, be careful of assumptions!
II Timothy 4:6-8 shows that Paul knew that he would have his
reward “at that day” and at “His (Christ’s) appearing,” rather than at
death. Notice: “For I am now ready to be offered, and the time of my
departure is at hand. I have fought a good fight, I have finished my
course, I have kept the faith: henceforth there is laid up for me a
crown of righteousness, which the Lord, the righteous judge, shall
give me at that day: and not to me only, but unto all them also that
love His appearing.”
When is “that day”? Revelation 22:12 states, “behold, I come
quickly; and My reward is with Me, to give every man…” (also I
Thes. 4:16-17; I Cor. 15:52; Dan. 12:2-3). As we have seen, and so
much of our literature carefully explains, Christians do not “die and
go to heaven.” They wait (in the grave) for Christ to return to earth
bringing “His reward with Him.”
Paul knew that the dead who “sleep in the dust of the earth shall
awake” (Dan. 12:2). He also understood Ecclesiastes 9:5-6, 10 and
Psalm 146:4. These verses show that when a person dies, his thoughts
perish, and he is unaware of the passing of time—“for the dead know
not anything.” Paul recognized that his next waking moment would
be in the resurrection, and that it would seem as though it had hap-
pened immediately upon death, not almost 2,000 years later.
Suggested reading:
Philippians 2:27
“For indeed he was sick nigh unto death: but God had mercy on
him; and not on him only, but on me also, lest I should have sorrow
upon sorrow.”
What does “sorrow upon sorrow” mean?
Verse 25 shows that the “he” of verse 27 was Epaphroditus, a man
beloved by the Philippian Church (vs. 26 shows he did not want the
Philippians to grieve) and one who ministered greatly to Paul (vs. 25).
The sorrow that Paul did not want to have was that of this man’s death.
However, God spared Epaphroditus, and therefore Paul from sorrow
(vs. 27). This sadness would have been on top of Paul’s already-exist-
ing sorrow—that he was in prison at this time (Phil. 1:13, 4:22).
Philippians 3:20
“For our conversation is in heaven; from whence also we look for
the Savior, the Lord Jesus Christ.”
Does this passage prove that the dead converse in a strange, new,
truer “conversation,” and that they are in heaven?
The word “conversation” derives from the Greek word politeu-
ma and should be properly translated citizenship. The word politics
also comes from this word.
This fascinating scripture reveals that a Christian’s “citizenship”
is held in heaven (I Peter 3:4, referenced earlier that it is reserved
there). These passages explain why Christ said, “My kingdom is not
of this world” (John 18:36). This is because it is of, or belongs to,
another place—heaven!
Christians are ambassadors for another government (II Cor.
5:20) and citizens of the kingdom of God. This is why they do not
participate in man’s systems of government. Their citizenship de-
rives from and is held by a different authority—heaven—GOD!
Christians’ citizenship comes from heaven by the authority of
God in heaven. Recall that Revelation 22:12 shows that Christ brings
each man’s reward with Him! Philippians 3:21 shows that it is speak-
ing of the resurrection (I Cor. 15; John 5:25-29), when our bodies
shall be changed. Verse 20 is not referring to conversation, but rather
to citizenship.
Matthew 6:19-23 explains that Christians can store eternal re-
ward in heaven. The analogy is that a Christian’s citizenship is held
in heaven for him where no one can destroy it (“neither moth nor rust
doth corrupt”).
Philippians 3:20 uses the phrase “from where” in describing
Christ’s Return. He comes here—from there—with His reward, not
the other way around!
Suggested reading:
• Should Christians Vote?
• War, Killing and the Military
Colossians 2:16-17
“Let no man therefore judge you in meat, or in drink, or in respect
of an holyday, or of the new moon, or of the sabbath days: which
are a shadow of things to come; but the body is of Christ.”
Does this scripture state that nobody has authority to tell Chris-
tians that they are right or wrong in regards to unclean meats, Holy
Day observance, and Sabbath observance? This passage is quoted by
nearly every Protestant and Catholic authority to prove this thinking.
The point: Christians should not let people arbitrarily judge what
they should or should not do. Only the Church (Col. 1:18)—“the
body of Christ” (vs. 17)—can do this. (Also see Ephesians 1:22-23.)
The word “is” is in italics and translators blurred the meaning by
adding it.
The phrase “in meat or drink” (vs. 16) is correctly translated “for
eating or drinking.” Some ascetics in Colossae were teaching that
self-denial and will-worship (vs. 20-22) were God’s way (see the
Galatians 4:9 explanation).
Notice that the first phrase in verse 17 uses the present tense in
reference to the Sabbath and the Holy Days. It says, in effect, “these
days are [not were] a [fore] shadow of things to come.” Christians
know that the Sabbath and Holy Days picture the Plan of God, which
certainly does involve many “things to come.” Verse 18 is a final
warning to Christians to not allow anyone to trick them about these
important issues, because it is only the Church—the body of
Christ—that carried authority to make judgments before the breth-
ren (vs. 17, end).
I Thessalonians 1:3
“Remembering without ceasing your work of faith, and labor of
love, and patience of hope in our Lord Jesus Christ, in the sight of
God and our Father.”
What is meant by these three phrases: (1) “work of faith, (2) la-
bor of love, and (3) patience of hope”? Let’s examine each:
(1) Faith certainly involves work because God gives it so that we
can do things for Him. Real faith—the active faith of Christ within
His servants—is not inert belief. It is active and is a force bringing
strength to do works. Faith without works is dead (Jms. 2:17-18).
(2) Labor of love is mentioned, because love is not just a feeling.
It is an active approach to keeping the commandments (which are
“love,” as explained in I John 5:3 and Rom. 13:10). Christians exer-
cise love, not merely feel it. As was once stated, “It is better to burn
out than to rust out.” Love means work and serving!
(3) What about “patience of hope”? Patience means “to bear up
under” duress. Hope is very easy as long as Christians are assured
that their hope is near. What about when they realize that the hope
they look toward may be twenty years away—what about fifty years?
What happens when problems, trials, temptations and suffering stand
between them and achieving their hope? Doubts can arise and weak-
en hope. This is why hope must be accompanied by enormous pa-
tience (see the Luke 21:19 admonition for the end time). I Thessalo-
nians 1:3 underscores how every word of God is important!
I Thessalonians 5:7
“For they that sleep sleep in the night; and they that be drunken are
drunken in the night.”
To whom does this “drunken”ess and “sleep” refer? Also, what
is the “night” referring to?
Romans 11:7-8 reveals that this verse primarily refers to the na-
tion of Israel. Matthew 13:10-17 explains that the world is now
blinded and asleep—which are related terms! Matthew 25 describes
the final era of God’s Church—the Laodiceans—who fall into this
condition. While I Thessalonians 5:7 uses an analogy, it perfectly
pictures a world that, at this point, can neither understand God’s Plan
nor respond to it. The “night” pictured here is primarily the fact “that
men loved darkness to hide and cloak their evil deeds” (John 3:19;
8:12; Eph 6:12; Matt. 4:16; 6:23; among others). Beginning with
Adam and Eve, the world has chosen to be drunk and asleep, and to
live a “night” existence.
This passage is also a powerful warning to every true Christian
that he or she should be careful not to fall asleep, to dull the senses by
drink—literal or otherwise—or to allow darkness to cover his atti-
tude—all of which are practices of the world! Ask: How keenly per-
ceptive can one be about himself, his life, his calling or his salvation, if
he is either sleeping, in a drunken stupor or in a pitch-black room?
Suggested reading:
• America and Britain in Prophecy
I Thessalonians 5:23
“And the very God of peace sanctify you wholly; and I pray God
your whole spirit and soul and body be preserved blameless unto
the coming of our Lord Jesus Christ.”
Again, the question arises: Do people, and therefore Christians,
possess an immortal soul?
First read the Matthew 10:28 explanation of how the soul and
body are different. The Greek word for “spirit” is pneuma. It means
“spirit, breath, current, breeze.” Pneumonia comes from it, literally
meaning a disease of breathing. Here, it refers to the spirit in man,
which all human beings possess.
This spirit in man is not a soul. See Job 32:8, Luke 23:46, I Cor-
inthians 6:20, Numbers 27:16 and Ecclesiastes 12:7. I Corinthians
2:11 explains the function of the human spirit and how it is works
differently than God’s Holy Spirit.
Before explaining the meaning of “soul,” realize that, by this
scripture alone, it must be different from the spirit in man or else
Paul was being redundant! Psuche is the Greek word for “soul,” and
can be translated “drive, energy, breath, life, vitality.” It is best trans-
lated here as life.
Soma, the Greek word for “body,” means “body or carcass.” This
word is accurately translated.
The soul refers to the eternal life residing within the Christian,
because his life is “hid with Christ” (Col. 3:3) or “preserved blame-
less.”
Suggested reading:
• What Science Will Never Discover About Your Mind
II Thessalonians 2:6-7
“And now you know what withholds that He might be revealed in
His time. For the mystery of iniquity does already work: only He
who now lets will let, until he be taken out of the way.”
This awkwardly-phrased KJV translation requires help to be
clear. It is actually a prophecy concerning the false, universal Baby-
lonian religious system that has dominated Christendom for 2,000
years and has always sought to enter and destroy God’s Church.
God’s Spirit literally “withheld” this system from, at that time, crush-
ing the young New Testament Church (vs. 6) that Christ was raising
up through Paul and the other apostles.
The “he” of verse 6 is the final, end-time man of sin (vs. 3),
referred to in the book of Revelation as the false prophet. To suit
His Plan, God did not want this man revealed too early, even
though the system that he will lead (vs. 7) has long been active and
caused tremendous harm to the world and, periodically, to Christ’s
Church.
The end of verse 7 is better translated, “only He [God through
the Holy Spirit] who now restrains will, until he [the man of sin]
come up out of the midst.” The man of sin comes—and this will
happen soon in our age—“out of the midst” (after 2,000 years and
after the apostasy) of the false system of this world’s churches.
This individual and his partner, a European-based superdictator
will be destroyed by Christ’s coming (vs. 8).
Suggested reading:
• Who or What Is the Beast of Revelation?
I Timothy 1:9
“Knowing this, that the law is not made for a righteous man, but for
the lawless and disobedient, for the ungodly and for sinners, for
unholy and profane, for murderers of fathers and murderers of
mothers, for manslayers.”
Do the “righteous” need to concern themselves with command-
ment keeping? Does this verse exempt them from a law that others
must keep?
This scripture appears to say that the law is only for the “unrigh-
teous.” But verse 8 states, “the law is good, if a man use it lawful-
ly”—if he does not use it to strive about picky opinions or questions.
Of course, only righteous men (Psa. 119:172) would already be
keeping the commandments, anyway. In effect, the law is not neces-
sary to point out for them what they are already doing, and in this
way was not “made for” the righteous. Far from being “off the hook,”
the righteous are ahead of the curve, so to speak, because they are
already seeking to obey God.
To paraphrase Paul, “be careful how you use the law—use it
lawfully and properly in the way that you ask questions about it, be-
cause the unrighteous misuse it and disobey it.” Hence, it is “made”
for them—to point out to them their faults.
Suggested reading:
for Salvation?
I Timothy 2:15
“Notwithstanding she shall be saved in childbearing, if they con-
tinue in faith and charity and holiness with sobriety.”
What does the passage mean when saying that women are “saved
in childbearing”?
There are two meanings: (1) The Greek actually means “the
childbearing,” and this refers to the birth of Christ, whose crucifixion
saves Christians, including all women, and (2) if a woman performs
as a strong Christian wife and mother, including her role as teacher
of God’s future sons and daughters, she will be saved. The end of the
passage makes this clear.
Suggested reading:
• Train Your Children God’s Way
• You Can Build a Happy Marriage
I Timothy 4:1-5
“Now the Spirit speaks expressly, that in the latter times some shall
depart from the faith, giving heed to seducing spirits, and doctrines
of devils; speaking lies in hypocrisy; having their conscience
seared with a hot iron; forbidding to marry, and commanding to
abstain from meats, which God has created to be received with
thanksgiving of them which believe and know the truth. For every
creature of God is good, and nothing to be refused, if it be received
with thanksgiving: for it is sanctified by the word of God and
prayer.”
Can “every creature” that God made be eaten for food as long
as those who do this are “thankful” (vs. 4)?
Three points clarify this verse:
First, Paul is combating vegetarianism (avoidance of all meat).
He is not indicting people promoting avoidance of unclean meat.
The passage states “abstain” from meats. This scripture explains
the fact that meat (within God’s guidelines) is not a sin to eat.
Second, the Word of God, however, must “sanctify” (set apart)
any particular meat. The Bible only sanctifies the clean meats of
Leviticus 11 and Deuteronomy 14! This leads to…
Third, verse 3 explains that Christians can thankfully receive
meat only if they “believe and know the truth.” John 17:17 de-
clares, “Your word is truth.” The Bible is our only acceptable stan-
dard for the truth, and this includes meats that are acceptable to
God.
It is important to note Paul records here that abstaining from
meats and forbidding to marry are “doctrines of demons.” An inter-
esting side point is that certain clean meats provide crucial proteins
for the proper development and strength of the brain, and thus the
mind, so that it can resist demons. It is not strange demons would
inspire the idea of vegetarianism.
Also—the other subject here—when fully understood, the
teaching of celibacy for any reason is utterly satanic, because hu-
man marriage represents the very God-given pattern of His Plan to
expand His family.
Suggested reading:
• Sex – Its Unknown Dimension
I Timothy 5:9
“Let not a widow be taken into the number under threescore years
old, having been the wife of one man.”
Who is Paul referring to regarding widows “taken into the num-
ber”?
The entire context of verses 3 to 9 is important. It is about which
women are eligible for third tithe assistance (vs. 3-8). Verse 9 can
also be translated, “Let not a widow be enrolled on the list [same as
‘taken into the number’] under age sixty, having been the wife of one
man (of course, this means one man at a time).” This guideline may
have been laid out because of a particular duress Paul felt that the
Church was experiencing at that time.
Suggested reading:
• End All Your Financial Worries
• The Other Tithing Questions
I Timothy 6:10
“For the love of money is the root of all evil: which while some cov-
eted after, they have erred from the faith, and pierced themselves
through with many sorrows.”
Often quoted, does this verse teach that money is the root of all
evil?
This is not what the verse says! A closer look exposes two cru-
cial, overlooked points: (1) It is the “love of” money that is (2) “a”
root of all evil, not the root of all evil. The Greek article for “the root”
is more properly translated “a root.” (Remember, the Greek language
has no definite article.) To love money is both covetous and idola-
trous. This is why Paul instructs that having it brings great potential
for many “sorrows,” if one is not very careful.
Therefore, God is not condemning the right and proper use of
money, but rather the love of it.
Suggested reading:
• Taking Charge of Your Finances
II Timothy 1:6, 14
“Wherefore I put you in remembrance that you stir up the gift of
God, which is in you by the putting on of my hands…That good
thing which was committed unto you keep by the Holy Spirit which
dwells in us.”
What was the “gift of God,” which entered Timothy, probably at
ordination, through the laying on of Paul’s hands?
Since Paul did not baptize Timothy, he was almost certainly
speaking of ordination, which may have brought additional gifts
from the Holy Spirit already present from conversion. Verse 14 re-
veals that God’s Spirit was capable of keeping this gift (“that good
thing”) intact. Most likely, the gift seems to have been either a spe-
cial ability to speak, as an evangelist, or perhaps a special faith that
Timothy needed to carry out his ministry.
II Timothy 2:6
“The husbandman that labors must be first partaker of the fruits.”
Who is “the husbandman that labors”?
This passage applies to any true minister whose labor—in this
case, his formal work or job—is that of a full-time servant in the
Church. Such ministers are always to be the first partakers of the
fruits. The fruits are the tithes and offerings of God’s people. When
tithes arrive, the ministry is cared for first.
Suggested reading:
Hebrews 4:9
“There remains therefore a rest to the people of God.”
What is the “rest” referred to here that “remains…to the people
of God”? The answer becomes the plain New Testament command
for God’s people to continue Sabbath observance instead of falling
into the popular tradition of Sunday-keeping.
The Greek word rendered here as “rest” is incorrectly translated.
It is confused with the other “rest” found in Hebrews 3:11; 4:1, 3, 4
and 8, which derives from a different word. In these other verses, the
word translated “rest” is katapausis, which literally means to “rest”—
as in the millennial rest!
In 4:9, however, the original word is actually Hebrew, with a
Greek suffix attached! The Hebrew word is sabbat, and it can only
mean the Hebrew Sabbath! The Greeks had no equivalent word, so
the fact that Paul used the Hebrew could only have been for the pur-
pose of referring to the seventh-day Sabbath. Paul added ismos (a
Greek suffix) to sabbat (forming the word Sabbatismos) because is-
mos means “a keeping of” or “a doing of.”
Grasp this! What has been demonstrated here is plain instruction
that God’s people today must still keep His Sabbath—“There re-
mains therefore a keeping of the Sabbath for the people of God.” The
marginal rendering states this directly.
This scripture is a clear New Testament command to Christians
that they must keep the weekly Sabbath rest now, in order to enter the
millennial rest later! The context reveals that this is something that
Israel had always been unwilling to continue. Paul warns Christians
to carefully avoid Israel’s pattern of departing from God’s Law and
obedience to His Sabbath command!
Suggested reading:
• The Sabbath – Has Time Been Lost?
• How to Make the Sabbath a Delight
Hebrews 6:20; 7:4, 11, 14, 17

“Where the forerunner is for us entered, even Jesus, made a high
priest forever after the order of Melchizedek…Now consider how
great this man was, unto whom even the patriarch Abraham gave
the tenth of the spoils…If therefore perfection were by the Levitical
priesthood, (for under it the people received the law,) what further
need was there that another priest should rise after the order of
Melchizedek, and not be called after the order of Aaron?…For it is
evident that our Lord sprang out of Judah; of which tribe Moses
spoke nothing concerning priesthood…For he testifies, you are a
priest forever after the order of Melchizedek.”
Who or what is the true identity of Melchizedek (also see the
Genesis 14:18 explanation)?
The answer is Jesus Christ. As you read the explanation of each
verse, ask how anyone could possibly think that it refers to anyone
else:
(1) The word “Melchizedek” means “king of righteousness.”
(2) The phrase “after the order of” means with the rank of (6:20).
This begins to reveal Christ, who would then have not just been “on
the order of” or merely like Melchizedek. It means that Christ had
the same rank.
(3) Hebrews 7:1 shows Melchizedek to be the “King of Salem”
or King of the city of Salem (Jerusalem), which means City of Peace
(vs. 2). See Isaiah 9:6 for absolute proof that this is Christ, there
called the “Prince of Peace.”
(4) Only God can receive tithes (vs. 2, 4)—and, of course, Christ
is God (John 1:1, 14).
(5) Only God (vs. 3) has no beginning or end of days. Though
they have no end of days, even angels have a beginning of days. So
they are ruled out.
(6) Melchizedek was like to the Son of God, who was Christ
(vs. 3).
(7) Hebrews 4:15 shows that Christ is the High Priest of all who
follow Him, and Melchizedek is still a priest “forever” (vs. 3). No
one else is still a priest.
(8) Melchizedek returned as this priest, through Judah, and could
only have been Christ (vs. 5-6, 14).
Suggested reading:
• The True Jesus Christ – Unknown to Christianity
Hebrews 7:18-19
“For there is verily a disannulling of the commandment going
before for the weakness and unprofitableness thereof. For the law
made nothing perfect, but the bringing in of a better hope did; by
the which we draw near unto God.”
Has God’s law been “disannulled,” because it could not make its
adherents “perfect”? If this is true, is it because it could never help
anyone anyway—“the law made nothing perfect” (vs. 19)?
The law spoken of here (vs. 16; 9:10; 10:1-6, 11) is the Mosaic
book of the law. It can be “set aside” (not disannulled) so that God
can use it later, in the millennium, and this will occur.
Understand! The law of God is not the subject here! The physi-
cal, Aaronic priesthood is. This has always been part of the law of
Moses, not the law of God! The book of the law could make no one
perfect (verses above in chapters 9 and 10). The biggest reason that
the book of Hebrews was written was to show Christians that it is
Christ’s blood (not that of bulls and goats) that makes them perfect,
that justifies them.
Hebrews 8:6-8
“But now has He obtained a more excellent ministry, by how much
also He is the mediator of a better covenant, which was established
upon better promises. For if that first covenant had been faultless,
then should no place have been sought for the second. For finding
fault with them, He says, Behold, the days come, says the Lord,
when I will make a new covenant with the house of Israel and with
the house of Judah.”
This question arises: Did God in the Old Testament show “poor
judgment” in making the Old Covenant and, therefore, have to re-
place it with the New Testament?
One simple, overlooked key clarifies this supposedly confusing
verse. Notice that the covenant itself was not faulty, the people were.
The plain meaning of verse 8 is “finding fault with them”—the peo-
ple! God created a “better covenant”…testament, in order to write
His law in peoples’ hearts (vs. 10)—to bring spiritual conversion and
change in a way that physical Israel never experienced (vs. 11).
So often, careful reading is all that is necessary to understand a
“difficult” passage.
Hebrews 12:17
“For you know how that afterward, when he would have inherited
the blessing, he was rejected: for he found no place of repentance,
though he sought it carefully with tears.”
Esau sold his birthright to his brother Jacob. Why could this man
not repent? Did this happen to him because some human beings are
not permitted to change—to repent?
Repent means change, and change always involves a change of
mind. Even though Esau was sorry, once he traded away his birth-
right, it was too late to change his mind or “repent” of his decision.
The margin makes this clear by substituting “place of repentance”
with “way to change his mind.”
Sin is different—the willing person can always turn from his trans-
gression. But the person who overdrinks, wrecks his car and paralyzes
himself has no such later choice. Some choices cannot be undone.
Hebrews 12:22-23
“But you are come unto…the heavenly Jerusalem, and to an innu-
merable company of angels, to the general assembly and church of
the firstborn, which are written in heaven, and to God the Judge of
all, and to the spirits of just men made perfect.”
Does this passage teach that immortal souls of “just men made
perfect” are in heaven?
The Bible does teach that Christ, the Father, many angels and the
spirits of men are in heaven! We saw that God’s Word plainly says
that there is a spirit in every person—but, as we have seen, this is not
an immortal soul. Once again, humans do not have immortal souls—
reread Genesis 2:7, Ezekiel 18:4 and 20, Matthew 10:28, Romans
6:23, and other verses.
When a converted man dies, God returns his human spirit to
Himself. Through this spirit—within it—He has preserved a com-
plete, detailed record of all that pertained to that person’s life. This is
the plain teaching of scripture. Notice: “And the very God of peace
sanctify you wholly; and I pray God your whole spirit and soul and
body be preserved blameless…” (I Thes. 5:23). The verse referenced
here has been explained. The spirit, soul and body represent all that
was the person. The personality, experiences, accumulated knowl-
edge and character of each human being is stored in the human spir-
it. This is why it returns to God at death.
Now notice these passages: “Then shall the dust return to the
earth as it was: and the spirit shall return unto God who gave it” (Ecc.
12:7). And Ecclesiastes 3:21 states, “Who knows the spirit of man
that goes upward, and the spirit of the beast that goes downward to
the earth?” Certainly, it is very few who know that there is a spirit in
man that returns to God at death.
Stephen understood. As he was being martyred for preaching a
powerful sermon, the Bible records, “And they stoned Stephen, call-
ing upon God, and saying, Lord Jesus, receive my spirit. And he
kneeled down, and cried with a loud voice, Lord, lay not this sin to
their charge. And when he had said this, he fell asleep” (Acts 7:59-
60). Stephen fell asleep (died) knowing that God would receive his
spirit and that it would reunite with him at the resurrection.
Hebrews 12:22-23 reveals that the God “of the spirits of all
flesh” (Num. 27:16), of all “just men made perfect,” keeps all these
spirits with Him.
In conclusion, the “spirits of just men made perfect” are human
spirits containing the stored character, knowledge, personality and
experience of every person who has ever lived, with the spirits of
converted people—those who had God’s Spirit—awaiting the resur-
rection. Heaven—the “heavenly Jerusalem”—is where the spirits of
all God’s saints from the last 6,000 years are held—preserved in-
tact—awaiting the “coming of our Lord Jesus Christ” (I Thes. 5:23).
The subject of man’s spirit is large, and the first booklet below thor-
oughly explains what it is.
Suggested reading:
• What Science Will Never Discover About Your Mind
I Peter 1:4
“To an inheritance incorruptible, and undefiled, and that fades not
away, reserved in heaven for you.”
Referenced earlier, does this passage say that Christians receive
their reward in heaven?
Notice, once again, the word reserved. The Christian’s reward is
reserved in heaven for him, only to be revealed (i.e., salvation) “in
the last time” (vs. 5). As stated, all Christians, in effect, hold sure
“reservations” for a future event. Peter says nothing about going to
heaven to either obtain this reward or to stay there—only that the
reward is reserved there until the “last time,” when Christ returns. In
this way, a Christian’s reward can remain “incorruptible,” “unde-
filed,” and “unable to fade.”
Suggested reading:
I Peter 3:19-20
“By which also He went and preached unto the spirits in prison;
which sometime were disobedient, when once the longsuffering of
God waited in the days of Noah, while the ark was a preparing,
wherein few, that is, eight souls were saved by water.”
Are these “spirits in prison” evil people who “went to hell” that
Christ “preached to” during the three days and three nights He was
supposed to be in the grave? This view is easily and properly cor-
rected by using these keys:
(1) The preaching occurred “when once the longsuffering of
God waited in the days of Noah”—not during Christ’s 72-hour pe-
riod of death!
(2) The word translated “prison” is not eternal hellfire some-
where under the earth where the “damned” are roasting. Rather, it is
the Greek word phulake, which means “a place of restraint or pris-
on.” That place is earth—to where Satan and his demons (Luke
10:18, 20 “spirits”) have been cast down.
During some of the 120 years of Noah’s preaching—the Bible
does not say for how long—Christ simultaneously preached to the
fallen angels who followed Satan. II Peter 2:4-5 is a helpful refer-
ence, because the word translated hell there is really the Greek word
tartaroo, which has been explained earlier in this book.
Suggested reading:
I Peter 4:6
“For for this cause was the gospel preached also to them that are
dead, that they might be judged according to men in the flesh, but
live according to God in the Spirit.”
Some feel that this verse validates the claim that the dead are
alive somewhere else, for example, in “heaven” or in an “ever-burn-
ing hell.”
To understand this verse, it is vital to know who the “dead” are
that Peter was speaking about. By the time this epistle was written,
in A.D. 67-69, many thousands of Christians had already received
the knowledge of God’s laws, as preached by the apostles, and were
living their lives according to those laws. With the passing of time,
some of these faithful followers had died in the faith, with others
through history martyred by pagan leaders and religious figures.
King Solomon wrote, “For the living know that they shall die: but
the dead know not any thing, neither have they any more a reward…
Whatsoever your hand finds to do, do it with your might; for there is no
work, nor device, nor knowledge, nor wisdom, in the grave, where you
go” (Ecc. 9:5, 10). Those who are physically dead know nothing—and
are unable to receive any preaching or communications.
Since the dead know nothing, those who were “dead” had re-
ceived the gospel while they were still alive!
But there is another way that the gospel is preached unto the
“dead.” In the Bible, those that have not repented of their sins—their
transgressions not forgiven by God—are sometimes referred to as
“dead” (Eph. 2:1, 5; Col. 2:13).
These are “dead” in their iniquity. They have not received the
gift of Christ’s sacrifice, nor God’s Holy Spirit—the “earnest” or
down payment of salvation—yet. Christ’s statement to a young man,
“Let the dead bury their dead…” (Luke 9:60), was a direct reference
to those who could not understand spiritual matters—those still un-
der the death penalty. The apostle Paul further explains that they are
“…dead in trespasses and sins” (Eph. 2:1). Although still physically
alive, by not hearing the words of life—the gospel of the kingdom of
God—they are spiritually dead! Christ explains: “It is the spirit that
quickens; the flesh profits nothing: The words that I speak unto you,
they are spirit, and they are life” (John 6:63).
Today, God’s true Church has been commissioned to preach this
same gospel to the world “as a witness unto all nations” (Matt.
24:14). However, most people do not heed this message, nor is God
calling them at this time (John 6:44). Thus, they remain in ignorance
and sin—enslaved under the death penalty—now understood to be
what is the true curse of the law!
Suggested reading:
II Peter 3:10
“But the day of the Lord will come as a thief in the night; in the which
the heavens shall pass away with a great noise, and the elements
shall melt with fervent heat, the earth also and the works that are
therein shall be burned up.”
Was Peter, as some suppose, referring to the future complete an-
nihilation of the earth?
Although verse 10 begins by citing “the day of the Lord,” it uses
this event as the opening benchmark in time which unleashes a long
series of end-time events culminating in what was mentioned in
verse 7. Of course, verse 7 establishes the context of what Peter was
focusing upon: “But the heavens and the earth, which are now, by the
same word are kept store, reserved unto fire against the day of judg-
ment and perdition of ungodly men.” This is the time of the judgment
and destruction of incorrigible and unrepentant sinners that remain
on the earth (Matt. 3:12). It also is the culminating event (Rev. 20:13-
15) in God’s Plan of Salvation to occur just before the New Heavens
and the New Earth discussed in the two final chapters of Revelation.
It is understood that an extensive series of events take place from
the time of the “day of the Lord” until the culminating event of the
lake of fire which engulfs the earth. Revelation chapter 20 lists this
series of intervening events to occur after the “day of the Lord.” The
first of these crucial junctures involves the putting away of Satan
(Rev. 20:1-3). Next is the establishment of the kingdom of God on
Earth for one thousand years (verses 4-6). This is followed by Sa-
tan’s final rebellion at the end of the Millennium and his being
thrown into the same lake of fire where the beast and false prophet
were previously cast (verses 7-10). The next benchmark event is the
general resurrection referred to as the Great White Throne judgment
(verses 11-12). (Many mistakenly think of this 100-year time of
judgment—see Isaiah 65:20-21—as merely the resurrected masses
standing in line for “sentencing.”) Only after these events listed in
Revelation 20 comes the time of the fire mentioned by Peter.
The lake of fire (Rev. 20:13-15) will destroy or refine all physi-
cal components of earth, as Peter describes: “…and the elements
shall melt with fervent heat, the earth also and the works that are
therein shall be burned up.” It is called “unquenchable” in Matthew
3:12 because it cannot be “put out”—it will burn and continue to
“purge” until there is no fuel left for it to consume. All remaining life
forms and physical remnants left on the earth’s surface, and in its
atmosphere, will be either consumed or refined in this fire. Spirit be-
ings will survive this purging process, since they are not affected by
physical fire.
In verse 6, Peter compares this cleansing fire to the flood in No-
ah’s time that was also used by God to rid the earth of sin. And just
as with the flood, the planet itself will not be destroyed by this fire,
but simply “wiped clean.” The earth will continue to exist (Ecc. 1:4),
but in a renewed form.
Continuing in verse 13: “…we, according to His promise, look
for new heavens and a new earth, wherein dwells righteousness.”
This is confirmed in Revelation 21:1: “And I saw a new heaven and
a new earth: for the first heaven and the first earth were passed away;
and there was no more sea,” right after the account of the lake of fire
(20:14-15).
Peter then is simply describing, in II Peter 3:10, the cleansing
action of the “lake of fire.” The earth’s surface and atmosphere, and
everything physical in it, including the unrepentant, will be perma-
nently destroyed. God then will “renew” the earth’s surface in prepa-
ration to receive Him and His Family: “And I John saw the holy city,
new Jerusalem, coming down from God out of heaven, prepared as a
bride adorned for her husband. And I heard a great voice out of heav-
en saying, Behold, the tabernacle of God is with men, and He will
dwell with them, and they shall be His people, and God Himself shall
be with them, and be their God.” (See Revelation 21:2-3, also the rest
of chapter 21, as well as chapter 22).
Suggested reading:
I John 4:1-3
“Beloved, believe not every spirit, but try the spirits whether they
are of God: because many false prophets are gone out into the
world. Hereby know you the Spirit of God: every spirit that con-
fesses that Jesus Christ is come in the flesh is of God: and every
spirit that confesses not that Jesus Christ is come in the flesh is
not of God: and this is that spirit of antichrist, whereof you have
heard that it should come; and even now already is it in the world.”
What is the meaning of “try the spirits”?
The historic context holds the key. In the first century, a group
known as the Gnostics held to a certain philosophy. They believed
that Christ did not come as a physical, fleshly person, but rather only
as a spirit—an apparition—a phantom! Over time, gnostic thinking
took hold and began to flourish in the Church.
Of course, this idea is patently false. But John was forced to
combat it, as the first-century Church was going into apostasy and
giving way to influence from the bigger, more visible and popular,
universal church centered at Rome. A helpful inference comes with
a better translation. Starting with the middle of the verse, it should
say, “Every spirit that confesses that Jesus Christ is come in the flesh
is of God. And every spirit that confesses not that Jesus Christ is
coming in flesh is not of God…”
When the issue here is fully understood, it is seen to be part of
the doctrine of antichrist. The following vital understanding emerges
from this error: If Christ did not come in the flesh, then He could not
have been tempted by, and thus could not have overcome, the flesh
that he did not have. Besides negating Christ’s role as High Priest
(Heb. 4:14-16), Christians are left believing they do not have to fol-
low Christ’s example of overcoming because this is not possible to
do. He did not need to overcome anything. Perhaps more than any
other single point, it is this idea that has given birth to the idea that
Christians need not strive to keep the Law of God—the Ten Com-
mandments. After all, why should one try to observe a law that only
Christ was able to observe, and this because He was not composed of
flesh. In the end, God’s plan of building the very character of Christ
and God is overthrown!
Understand. Christ came in the flesh! And, since His resurrec-
tion, Christ is sending his Spirit into Christians, to relive His righ-
teous life through them. Properly understanding this point is vital to
explaining any spirit not of God!
Suggested reading:
• Where Is the True Church? – And Its Incredible History!
• Here Is The Restored Church of God
I John 5:7-8
“For there are three that bear record in heaven, the Father, the
Word, and the Holy Spirit: and these three are one. And there are
three that bear witness in earth, the spirit, and the water, and the
blood: and these three agree in one.”
At first glance, this passage appears to directly prove the trinity.
Could this scripture be revealing that the God of the Bible is three
persons in one being? Was it inspired by God so that mankind would
understand who and what He is?
Here are the plain facts of this verse: Transcribers who believed
in the trinity concept—but who could find no scriptural support—
added the bold italicized words to support their beliefs. They are
pure human invention! Those who use these verses to support the
trinity doctrine are either unaware that the passage was altered, or
they are aware but feel that their use serves a “greater good.”
Most Bible margins directly state the truth of the passage. For
example, the New King James Version margin reads this way: “NU,
M [versions] omit the rest of v. 7 [after “record”] and through on
earth of v. 8, a passage found in Greek in only four or five very late
mss. [manuscripts].”
The Critical and Experimental Commentary says of this sec-
tion that the verse was not found in the Latin Vulgate until the
eighth century. The New Interpreter’s Bible states, “This verse in
the KJV is to be rejected…It appears in no ancient Greek MS
[manuscript].”
Here is what Adam Clarke’s Commentary, written by an avowed
trinitarian, states, “But it is likely that this verse is not genuine. It is
wanting [missing] in every MS. [manuscript] of this epistle written
before the invention of printing, one excepted, the Codex Montifor-
tii, in Trinity College, Dublin: the others which omit this verse
amount to one hundred and twelve.”
Clarke continues, “It is wanting in both the Syriac, all the Ara-
bic, Ethiopic, the Coptic, Sahidic, Armenian, Slavonian, etc., in a
word, in all the ancient versions but the Vulgate; and even of this ver-
sion many of the most ancient and correct MSS. have it not. It is
wanting also in all the Greek fathers; and in most even of the Latin.”
These verses should properly read, “There are three that bear
record: the spirit, and the water, and the blood: and these three agree
as one.”
We must then ask: What is the meaning of “three that bear re-
cord”? To “bear record” or “bear witness” is to attest or testify to
something. When a witness testifies in a courtroom, he is telling “the
truth, the whole truth, and nothing but the truth.” Therefore, these
three elements of the conversion process “attest” to the fact that a
person is indeed a Christian.
This works in the following way:
(1) Spirit: Romans 8:16-17 states, “The spirit itself bears wit-
ness with our spirit, that we are the children of God. And if children,
then heirs; heirs of God, and joint-heirs with Christ; if so be that we
suffer with Him, that we may be also glorified together.” Verse 9
continues, “But you are not in the flesh, but in the Spirit, if so be that
the Spirit of God dwell in you. Now if any man have not the Spirit of
Christ, he is none of His.”
It is by the receiving of the Holy Spirit that one is begotten by
the Father. With this Spirit then dwelling in the mind, a person can
begin to understand God’s Word and His Plan: “For what man
knows the things of a man, save the spirit of man which is in him?
even so the things of God knows no man, but the Spirit of God” (I
Cor. 2:11).
(2) Water: The death and burial symbolized by water baptism,
preceding true conversion, is the means by which Christians show
God their willingness to live a new life, to “put off…the old man”
(Eph. 4:22; Gal. 2:20; Rom. 6:4-6) and walk “in newness of life.” It
also demonstrates faith in Christ’s death and resurrection.
(3) Blood: It is the blood of Christ that cleanses people from
their past sins (Rom. 5:9; Eph. 1:7; 2:13; Col. 1:14; Heb. 9:12) upon
repentance and baptism.
So, does I John 5:7-8 teach the doctrine of the trinity? Rhetori-
cally, we could say that it might—if it belonged in the Bible! Actu-
ally, most of verse 7 and half of verse 8 did not begin to appear in any
manuscripts until A.D. 800! The italicized passage is simply not part
of Scripture, and there is no other verse similar to it that is. The Bible
does not teach the trinity doctrine! Men added this passage to pro-
mote the long-existing, false, pagan concept of the supposed three-
in-one nature of God.
Suggested reading:
• What is True Conversion?
I John 5:16-17
“If any man see his brother sin a sin which is not unto death, he
shall ask, and he shall give him life for them that sin not unto death.
There is a sin unto death: I do not say that he shall pray for it. All
unrighteousness is sin: and there is a sin not unto death.”
What is the difference between “sin unto death” and “sins not
unto death”? Do these verses teach the Catholic doctrine that catego-
rizes sin into venial and mortal?
Romans 6:23 shows that, until repentance, all sin brings the
death penalty, and this is the key here. Since Christians are never to
judge others, what does this passage mean?
Basically, if, to all observers, a sin is obviously unrepented of, to
the point that the offending person no longer has any desire to either
believe or serve God, or be in His Church, then it is a sin unto death,
and it is not to be prayed for by others. Such a person no longer has
any interest in repenting or overcoming sin. Short of that truly awful
condition, Christians should pray for other Christians involved in sin.
This includes enemies, who have left the Church but who may think
that they are still serving God (Matt. 5:44).
Suggested reading:
• Just What Is “The Unpardonable Sin”?
Jude 6
“And the angels which kept not their first estate, but left their own
habitation, he has reserved in everlasting chains under darkness
unto the judgment of the great day.”
Does this scripture prove that there are fallen angels “bound in
hell”? (See I Peter 3:19-20 explanation.)
The Greek word, aidios, translated “everlasting,” is more properly
translated “agelasting.” This event is fulfilled during the Millennium,
when Satan and his demons are cast into the bottomless pit (Rev. 20:2-
3). The book of Revelation states that these angels are “bound a thou-
sand years”—and with “chains” (Jude 6). After this “agelasting” peri-
od, these spirits will be cast into “outer darkness forever” (Jude 13). No
wonder God’s Word teaches Christians will “judge angels” (I Cor. 6:3).
Revelation 5:8-10
“And when he had taken the book, the four beasts and four and
twenty elders fell down before the Lamb, having everyone of them
harps, and golden vials full of odors, which are the prayers of the
saints. And they sung a new song, saying, you are worthy to take
the book, and to open the seals thereof: for you were slain, and
have redeemed us [them] to God by the blood out of every kindred,
and tongue, and people, and nation; and have made us [them] unto
our God kings and priests: and we [they] shall reign on the earth.”
Who are these heavenly 24 elders?
Some believe that the 24 elders are taken from all the saved hu-
man beings supposedly now in heaven. This teaching comes from a
mistranslation of the italicized words. These words should be re-
placed by the words in brackets. See the Revised Standard Version,
and also the margin of the New King James Version, which both
render them correctly.
When all the many scriptures about angels are put together, it
becomes obvious that these elders are spirit beings created by God to
be His counselors. They were probably created before the physical
creation, along with the cherubim (Michael, Gabriel and Lucifer—
who became Satan—are the only three mentioned by name in the
Bible), the seraphim, the four living creatures and the billions of
other angels that serve God.
It is impossible that the 24 elders are resurrected saints. Christ
stated, “And no man has ascended up to heaven, but He that came
down from heaven, even the Son of man which is in heaven” (John
3:13). Only when Christ returns to earth will Christians be given im-
mortality (I Cor. 15:23; Rom. 2:7)!
The 24 elders rule with God in heaven and have an obvious ad-
visory role (they are “elders”) to Him. The resurrected saints will
rule on the earth (Rev. 20:4; Matt. 5:5; Dan. 7:27).
Suggested reading:
• Angels – God’s Ministering Spirits
Revelation 6:9-11
“And when he had opened the fifth seal, I saw under the altar the
souls of them that were slain for the word of God, and for the testi-
mony which they held: and they cried with a loud voice, saying,
How long, O Lord, holy and true, do You not judge and avenge our
blood on them that dwell on the earth? And white robes were given
unto every one of them; and it was said unto them, that they should
rest yet for a little season, until their fellow servants also and their
brethren, that should be killed as they were, should be fulfilled.”
Who are the “souls under the altar” in this heavenly picture?
Some cite these verses to validate both the immortal soul doc-
trine and that the saved go to heaven. First, recognize that this de-
scription is not literal, but rather is symbolic, as is much of the book
of Revelation. Then notice the four horses (of the apocalypse) de-
scribed earlier in this same chapter. No one believes that these horses
are literal, but rather that they are symbolic and part of a vision seen
by the apostle John. A consistent standard must be used, without
randomly picking and choosing which should be considered literal
and which should be considered a vision.
In vision, John saw before him a book or scroll sealed with
seven seals. As Christ opened each seal (Rev. 5:5), John was
shown a preview of a future event (“hereafter” [4:1]). Since John
was “in the spirit” as the seals were opened (vs. 2), the events he
witnessed were not actually occurring when he saw them. They
were heavenly previews of things that would happen later on
Earth. Recognizing this is absolutely crucial for proper under-
standing.
Upon opening the fifth seal (Rev. 6:9), John “saw under [at the
base of] the altar the souls of them that were slain.” In Matthew
24:9-28, Christ had shown the meaning of the seven seals. He ex-
plained that the fifth seal symbolizes the coming Great Tribulation,
which will occur on Earth.
In the vision, John was shown the future, with a long period of
martyrdom having taken place (up to and through the Middle Ages),
and a later one (the Great Tribulation) that is yet to happen in our
time. The souls who were “slain” (martyred Christians throughout
the ages) were told (vs. 11) to “rest yet for a little season, until their
fellow servants also and their brethren, that should be killed as they
were, should be fulfilled.”
All lukewarm, but still true, Christians will have to suffer this
martyrdom (Rev. 3:14-22). Those who have previously died will
continue to “rest” (remain “asleep” in their graves—Eph. 5:14; I Cor.
11:30) until others are also martyred.
The “souls” (dead saints) crying “avenge our blood” (vs. 10) is
akin to Abel’s blood (his life—note Lev. 17:14) crying to God from
the earth (Gen. 4:10). Obviously, since neither blood nor the dead
talk (Psa. 115:17; Ecc. 9:5, 10), the meaning must be symbolic, not
literal. Therefore, the “souls under the altar” represents a future mar-
tyrdom of lukewarm saints.
Suggested reading:
• Promised Protection – Secret Rapture or Place of Safety?
Revelation 12:13-14
“And when the dragon saw that he was cast unto the earth, he per-
secuted the woman which brought forth the man child. And to the
woman were given two wings of a great eagle, that she might fly
into the wilderness, into her place, where she is nourished for a
time, and times, and half a time, from the face of the serpent.”
Did Christ build His Church or did the Church (the woman de-
scribed here) give birth to Christ?
The proper explanation is that the woman (the one particularly
of verse 2) is the Old Testament “church in the wilderness” (Acts
7:38)—the twelve tribes comprising ancient Israel that gave birth to
Jesus Christ, who was of the tribe of Judah. Christ then built His
Church (Matt. 16:18), which is the New Testament “woman”! Most
of Revelation 12 describes her, and the devil’s attacks against her
until the end of the age.
Suggested reading:
• Promised Protection – Secret Rapture or Place of Safety?
• Here Is The Restored Church of God
Revelation 14:11
“And the smoke of their torment ascends up forever and ever: and
they have no rest day nor night, who worship the beast and his
image, and whosoever receives the mark of his name.”
Some assume that this verse refers to immortal souls burning
forever in “hell.”
The time frame of what is described here is yet to come. The
passage is referring to “Babylon” (vs. 8), “that great city, because she
made all nations drink of…her fornication.” This is the final, reli-
gious/political, end-time revival of the Roman Empire also described
in Daniel 2:42-43 as the “toes,” and in Daniel 7:7, 24 as the tenth
horn. Revelation 13 describes it as the seventh and last horn, and
Revelation 17:12 describes it as the seventh head, having ten horns
(which has not yet appeared).
Revelation 14:9-10 states, “If any man worship the beast [this
final end-time revival] and his image, and receive his mark…he
shall be tormented with fire and brimstone…in the presence of the
Lamb.” As long as the people who are participating in this “beast”
system continue to rebel against God, they will receive “no rest day
nor night” (vs. 11). This does not state that they will be burning in
hell for eternity. What it does say is that once their bodies are
burned up, the smoke ascends forever. The fire extinguishes itself
but the gases from the smoke will continue to circulate in the atmo-
sphere.
The fire that is talked about is here on this earth—not in an “ev-
er-burning hell.” Malachi plainly states, “And you shall tread down
the wicked; for they shall be ashes under the soles of your feet in the
day that I shall do this, says the Lord of hosts” (4:3).
Suggested reading:
Revelation 19:1
“And after these things I heard a great voice of much people in
heaven, saying, Alleluia; salvation, and glory, and honor, and power,
unto the Lord our God.”
What is the identity of those called “much people in heaven”?
The Greek word ochlos is improperly translated “people.” This
word has a variety of synonyms in the English language, one of
which can be people.
Since the Bible clearly shows that the reward of the saved is
rulership on Earth at Christ’s Return—not in heaven—another ren-
dering should have been used. The Revised Standard Version and the
Goodspeed translations render ochlos as “multitude” and the Moffatt
version as “host.” The Numeric English New Testament and the Am-
plified New Testament render it “crowd.”
While each of these translations uses a slightly different word,
they more accurately deliver the meaning of the original Greek. The
“people” in heaven referenced in Revelation 19:1 are, in fact, the
“host, multitude or crowd” there. This scripture refers to the vast mil-
lions of angels—who are in heaven. They are the multitude there,
which sing and praise God (Rev. 5:11-12).
Suggested reading:
Revelation 20:13-14
“And the sea gave up the dead which were in it; and death and hell
delivered up the dead which were in them: and they were judged
every man according to their works. And death and hell were cast
into the lake of fire. This is the second death.”
What are the events described here? What is their timeframe and
who do they involve?
Verse 13 refers somewhat to the second resurrection, but primar-
ily the third resurrection, with the second to occur at the end of the
1,000-year reign of Christ and the saints on Earth, when all mankind
since Adam will be resurrected to physical life for 100 years (Isa.
65:17-25). All these people will be “judged” from God’s word—“the
books” of verse 12.
The third resurrection (vs. 14 and 15) is when all that pertains to
hell (gehenna) and death (the entire idea and reality of physical
death) are both destroyed in the lake of fire. This last fulfillment—
the third resurrection—occurs at the very end of God’s Plan, the time
after He will have given every person who has ever lived a full op-
portunity to qualify to enter His kingdom. This is the time when the
wicked shall be resurrected to see all that they have rejected before
they are turned into the “ashes under the…feet” of the righteous
(Mal. 4:1-3).
Suggested reading:
Author’s Note: It is hoped that the reader will want to examine in

more depth the subjects raised throughout the book. This is done by
studying the literature offered. Then recognize that we have much
more material available than what has been referenced here. All of
this may lead you to the greatest decision you have faced in your
life.
Epilogue
Section i 169
section i
The Twelve Rules of

Effective Bible Study
H ow can the Bible be the world’s all-time best seller, yet remain the
most misunderstood book ever? The answer: because people re-
fuse to believe that it means what it says, it is twisted, misrepresented
and maligned. Recalling the introduction, if your mind has been opened
to the truth, apply these simple rules to understand God’s Word!
Most who study the Bible benefit little—or not at all. Often, they
become confused, discouraged and give up, saying, “I just can’t un-
derstand what it is talking about.”
If this is you, it need not continue.
Did you know there are fundamental—basic—rules that govern
proper Bible study? There are! And most ignore, misunderstand or
know nothing of them. Yet, when properly applied, these rules unlock
the treasures of doctrine, instruction, knowledge, prophecy, correc-
tion and hard-to-be-understood passages contained in God’s Word.
Many Are Ignorant
Thirty years ago, a newspaper reporter exposed Christians’ ignorance

of the Bible. Since then, such ignorance has greatly worsened.
The account begins, “Some months ago, a Protestant pastor ad-
ministered a Bible quiz to the members of his congregation. The
questions were very simple. Anyone with a general knowledge of the
Bible should have been able to answer all of them easily.
“The results staggered the pastor.
“Only five percent of his flock made a commendable grade on the
test. Fifteen percent failed to give a single correct answer. Sixty percent
were unable to name the four Gospels. Seventy-five percent could not
identify Calvary (Golgotha) as the place where Jesus was crucified.
“Some congregations might do better than that,” continued the
reporter, “but not many. The vast majority of Americans today are
Bible illiterates. They simply have never read the book which they
profess to regard as the ‘Word of God.’”
The reporter concluded, “A great many people have turned away
from the Bible because when they do try to read it, they find they
cannot understand it… To the modern reader, it has a remote and
antiquarian flavor. It is likely to leave him with the impression the
Bible is an ancient history book that has no real relevance to his life
here and now” (Louis Cassels, UPI Special Correspondent on reli-
gious affairs).
Another quote sheds light on how society considers Biblical
knowledge irrelevant. J.B. Phillips, author of the Phillips translation
(The New Testament in Modern English), reported in his booklet, The
Young Church in Action, “It is one of the curious phenomena of mod-
ern times that it is considered perfectly respectable to be abysmally
ignorant of the Christian faith. Men and women who would be deep-
ly ashamed of having their ignorance exposed in matters of poetry,
music, or painting, for example, are not in the least perturbed to be
found ignorant of the New Testament” (p. 6).
A true Christian should—and would—always seek to solidify
his basic understanding of the Bible. Rather than smugly comparing
himself with people of the world, he should either “study to show
himself approved” (II Tim. 2:15) or consider his own need to “…
strengthen the things which remain” (Rev. 3:2).
No one should feel secure at their level of understanding—nei-
ther could anyone justify such a position in this struggle to grow and
overcome. All who sincerely seek God need to examine themselves
and make their Bible study more productive—more edifying. With
this in mind, let’s look at the basic rules of Bible study.
Rule #1: Ask God for Guidance
Before beginning your Bible study, ask God to open your mind to
better understand the Bible’s spiritual principles.
The Twelve Rules of Effective Bible Study 171
Also pray for guidance and wisdom as to what to study. Then
focus on a particular topic, book or chapter. As God opens your un-
derstanding, what is confusing to the world becomes interesting and
exciting to you.
Review what the Psalmist recorded in Psalms 119:33-40. Care-
fully digest each verse and each word of this passage. We must all
come to view God’s Word in this light.
Asking for and receiving understanding from God is no small
thing. Many scholars and men of great intelligence have mastered the
Hebrew and Greek languages, and spent their lives translating and
analyzing each verse of the Bible—yet they do not get its message.
One such individual was James Moffatt. He translated a com-
mendable version of the Bible. Yet the message went completely
over his head. He made the truth of God much more clear, but he—
along with the whole world (Rev. 12:9)—remained blinded to its
meaning.
Even in the preface to the revised and final edition of Moffatt’s
The Bible, A New Translation, he made the following comments:
“This is great literature and great religious literature, this collection
of ancient writings which we call the Bible, and any translator has a
deep sense of responsibility as he undertakes to transmit it to modern
readers.” Here was an individual of great intelligence, yet without
God’s Spirit and guidance, he considered the Bible mere literature.
Adam Clarke, writer of the famous six-volume commentary of
the entire Bible, also did not get the message. Some of the Pharisees
were people of great intellect who studied Scripture for endless
hours—yet all in vain. If these and others of similar intellect failed to
get the message, we should never assume that we could study the
Bible and, on our own, automatically understand it.
Only by asking God to open our minds can we understand the
Bible—receive the message within. If we think we no longer need to
ask for His guidance, then our understanding will diminish—unless
we wake up and realize that true understanding comes from God.
Rule #2: Study the Bible

for Correction
The second rule is closely related to the first. It should also be part of
the prayer for guidance and understanding. Sincerely petition God to
correct you through your Bible study.
The Bible shows us when and where we err and what to do
about it—the diagnosis along with the prescription—free of
charge.
Notice II Timothy 3:16-17: “All scripture is given by inspiration
of God, and is profitable for doctrine, for reproof, for correction, for
instruction in righteousness: that the man of God may be perfect,
thoroughly furnished unto all good works.”
A key scripture on the subject of correction that we should read
often is Jeremiah 10:23-24: “O Lord, I know that the way of man is
not in himself: it is not in man that walks to direct his steps. O Lord,
correct me, but with judgment; not in your anger, lest you bring me
to nothing.”
Of course, this article, along with other articles and sermons
from the true ministers of God, admonish us to seek correction from
God’s Word. But that desire must ultimately come from within.
You must earnestly seek and desire for God to straighten your
path. Once again, this request for correction should be part of the
prayer before Bible study.
Read Isaiah 66:1-2: “Thus says the Lord, The heaven is My
throne, and the earth is My footstool: where is the house that you
build unto Me? And where is the place of My rest? For all those
things has Mine hand made, and all those things have been, says the
Lord: but to this man will I look, even to him that is poor and of a
contrite spirit, and trembles at My word.”
Humility and trembling at God’s Word go hand-in-hand with
the attitude of seeking correction from His Word. Remember: We
should concentrate on correcting ourselves, not others (Matt. 7:3-
5).
Rule #3: “Prove All Things”
The word prove means to “put to the test.” Scientists and design
engineers prove their finished products by testing them. Read I
Thessalonians 5:21: “Prove all things; hold fast that which is
good.”
The first thing that should be proven is the existence of the Cre-
ator God. The popular fallacy of evolution, which attempts to explain
away the existence of an all-powerful Creator God, has made it dif-
ficult for some to completely dismiss lingering doubts. There exists
an abundance of well-written literature proving that creation is the
only explanation for the existence of life and the universe. One ex-
ample is our own free booklet Does God Exist?
Creation must be proven by everyone in the Church of God.
Through the careful reading of that literature, one will see it prov-
en—and effectively will have proven it to himself—by weighing the
overwhelming evidence now available.
God commands us to prove Him and His tithing laws: “Bring
you all the tithes into the storehouse, that there may be meat in Mine
house, and prove Me now herewith, says the Lord of hosts, if I will
not open you the windows of heaven, and pour you out a blessing,
that there shall not be room enough to receive it” (Mal. 3:10).
This is an excellent example of putting something to the test.
Many have done this and have discovered that God definitely keeps
His part of the bargain.
Finally, consider the example of the Bereans in Acts 17:11:
“These were more noble than those in Thessalonica, in that they re-
ceived the word with all readiness of mind, and searched the scrip-
tures daily, whether those things were so.”
The Bereans were searching to prove that Paul was right. Their
attitude was not one of anger and bitterness, but one of proving the
truth. This is consistent with I Corinthians 13:6-7, which shows that
love “rejoices not in iniquity, but rejoices in the truth; bears all
things, believes all things [in God’s Word], hopes all things, endures
all things.”
To prove all things means to get to the truth of the matter—and
to accept that truth with positive assurance. This is the foundation of
hope and endurance.
Rule #4: God’s Word Never

Contradicts Itself
Most theologians and Bible critics believe that the Bible started from
“primitive and child-like origins.” They also love to assert that it
“contradicts itself.” There are others who say the Bible is not to be
taken literally.
Ironically, these observations are most often made by professing
Christians. Such statements expose the ignorance of the Bible found
in minds lacking God’s Holy Spirit.
What does the Bible reveal about God’s consistency and ratio-
nality? “For I am the Lord, I change not; therefore you sons of Jacob
are not consumed” (Mal. 3:6). Also see Hebrews 13:8: “Jesus Christ
the same yesterday, and today, and for ever.” We can trust in these
sound statements. The proofs of archeology and fulfilled prophecy
merely add to the already overwhelming evidence of the Bible’s con-
sistency.
One such “contradiction” is Proverbs 26:4-5: “Answer not a fool
according to his folly, lest you also be like unto him. Answer a fool
according to his folly, lest he be wise in his own conceit.”
These verses are often cited to prove the Bible contradicts itself.
But after examining them, we will see this is not true. These verses
contain great wisdom.
The two principles stated above are complementary, not contra-
dictory. The principle to use in any given situation would depend upon
the circumstances.
Verse 4 states, “Answer not a fool according to his folly, lest you
also be like unto him.”
This verse explains that we are not to degrade ourselves by petty
bickering and arguing. We are not to debate with someone who is obvi-
ously trying to stir up contention or we appear to be no different.
The example cited for this reaction was Luke 20:1-8. As Christ
was teaching in the temple, the chief priest, elders and scribes came to
Him, “And spoke unto Him, saying, Tell us, by what authority do You
these things? Or who is He that gave You this authority?”
The temple authorities were not seeking advice or understanding
from Christ. They sought a response that could amount to Christ con-
demning Himself.
Verses 3 through 8 show the dilemma that Christ presented to
them by answering their question with a question:
“And He answered and said unto them, I will also ask you one
thing; and answer Me: The baptism of John, was it from heaven, or of
men? And they reasoned with themselves, saying, If we shall say,
From heaven; He will say, Why then believed you him not? But and if
we say, Of men; all the people will stone us: for they be persuaded that
John was a prophet. And they answered, that they could not tell whence
it was. And Jesus said unto them, Neither tell I you by what authority
I do these things.”
Had Christ answered them in any other way, a “war of words”
would have taken place. But Christ saw their motive and did not
stoop to their level. His question stopped them cold—as He knew it
would. Thus, He avoided needless strife by not answering the foolish
authorities according to their folly. On other occasions, He said noth-
ing in the face of a wrongly motivated or deceitful question.
Now notice Proverbs 26:5: “Answer a fool according to his folly,
lest he be wise in his own conceit.” In this case, one should answer
according to the folly in which the question was presented. Not to
answer the challenge will cause the questioner to feel he has pre-
vailed. A good example of this was Paul’s reaction to the Corinthi-
ans, who were being led astray by false apostles.
This was not a time for silence. Notice Paul’s answer in II Cor-
inthians 11:23-27: “Are they ministers of Christ? (I speak as a fool) I
am more; in labors more abundant, in stripes above measure, in pris-
ons more frequent, in deaths oft. Of the Jews five times received I
forty stripes save one. Thrice was I beaten with rods, once was I
stoned, thrice I suffered shipwreck, a night and a day I have been in
the deep; In journeyings often, in perils of waters, in perils of rob-
bers, in perils by mine own countrymen, in perils by the heathen, in
perils in the city, in perils in the wilderness, in perils in the sea, in
perils among false brethren; In weariness and painfulness, in watch-
ings often, in hunger and thirst, in fastings often, in cold and naked-
ness.”
Paul made his point. These false teachers were inclined to boast.
But Paul’s credentials and sacrifices overwhelmed their puny
claims.
Proverbs 26:4 and 5 do not contradict each other. Rather, there is
much wisdom contained in these verses—wisdom we should employ
in our daily lives.
Never believe that God was unable to record and preserve His
Word without stumbling into what would be disagreements with
Himself.
Rule #5: Find Out What the

Bible Really Says
Applying rule number five of Bible study often resolves misunder-

standings. Many misconceptions result because the world is blind to
the plain truth of God’s Word. For example, professing Christianity
universally teaches that Christ used parables to make His meaning
clearer for the “simple minds” of the first century. Not so! “Simple-
mindedness” was not limited to the first century—there is an abun-
dance of it today.
Why did Christ speak in parables? The Bible says, “And the dis-
ciples came, and said unto Him, Why speak You unto them in para-
bles? He answered and said unto them, Because it is given unto you
to know the mysteries of the kingdom of heaven, but to them it is not
given” (Matt. 13:10-11). Why can’t the world understand this?
Spiritual blindness!
Christ continues, “For whosoever has, to him shall be given, and
he shall have more abundance: but whosoever has not, from him
shall be taken away even that he has. Therefore speak I to them in
parables: because they seeing see not; and hearing they hear not,
neither do they understand. And in them is fulfilled the prophecy of
Isaiah, which says, By hearing you shall hear, and shall not under-
stand; and seeing you shall see, and shall not perceive: for this peo-
ple’s heart is waxed gross, and their ears are dull of hearing, and their
eyes they have closed; lest at any time they should see with their
eyes, and hear with their ears, and should understand with their heart,
and should be converted, and I should heal them” (vs. 12-15).
Verses 16-17 refer only to Christ’s disciples and His Church—
not to the world or churchianity: “But blessed are your eyes, for they
see: and your ears, for they hear. For verily I say unto you, That many
prophets and righteous men have desired to see those things which
you see, and have not seen them; and to hear those things which you
hear, and have not heard them.”
Most of the world cannot be faulted for their blindness. Their
opportunity for salvation will come when God calls them at a later
time. The fact that blindness has been lifted from one’s eyes should
be humbling. It is the only reason that we can now understand the
Bible.
Notice Luke 17:20-21: “…The kingdom of God comes not with
observation: Neither shall they say, Lo here! Or, lo there! For, be-
hold, the kingdom of God is within you.” To say that God’s kingdom
is within people goes against many detailed prophecies in the Bible.
Why this apparent contradiction?
First of all, the word “within” occurs only in the King James
Version. The next rule helps solve this dilemma.
Rule #6: Examine the Context
Context simply means “with text.” Checking the context involves

reading the text before and after the issue in question. In order to
answer the questions pertaining to Luke 17:21, it must be determined
to whom Christ was speaking.
Verse 20: “And when He was demanded of the Pharisees, when
the kingdom of God should come, He answered them and said, The
kingdom of God comes not with observation:”
Christ was speaking to the Pharisees. Obviously, the kingdom of
God did not reside within these carnal, hostile pretentious “leaders.”
This, together with the fact that only the KJV used the word “within”
in this verse, tells us that “within” is not the correct translation. Most
translations use the term “among.” Christ was telling the Pharisees
that He was the Representative of the kingdom of God that was tem-
porarily “among” them.
Understanding the context is vital to understanding the meaning
of scriptures. Context points to the intent of the scripture in question.
It answers who, what, when, where, why and how.
It is careless to read scriptures out of context, because there are
statements in the Bible such as “You shall not surely die” (Gen. 3:4).
In order to determine whether this is true, the context must be read.
In this case, Satan the devil is deceiving Eve. Checking the entire
context of this verse takes us back to Genesis 2:17, where God told
Adam, “But of the tree of the knowledge of good and evil, you shall
not eat of it: for in the day that you eat thereof you shall surely die.”
False teachers deceive people who do not investigate such de-
ceptive practices, like taking verses out of context and misapplying
their meaning. One of the many benefits of taking verses in proper
context is building up resistance against deception.
Rule #7: “Here a little, there a little”
No single scripture can be used to establish doctrine. We must take

all the scriptures on a given subject and weigh them in order to grasp
the overall doctrine. There is great value in gathering all the scrip-
tures on a single subject, as we are instructed to do in Isaiah 28.
We previously mentioned that renowned scholars such as James
Moffatt and Adam Clark could study the Bible for a lifetime and still
not understand the truth. Those called to the truth realize that, without
God’s Spirit leading them, the door to scriptural understanding is shut.
We also covered how Christ used parables to hide the real mean-
ing from the world. This principle applies to understanding of the
entire Bible.
The Bible is written in a way that defies understanding on the
physical level. With this in mind, read Isaiah 28:9-10: “Whom shall
He teach knowledge? And whom shall He make to understand doc-
trine? Them that are weaned from the milk, and drawn from the
breasts. For precept must be upon precept, precept upon precept; line
upon line, line upon line; here a little, and there a little.”
We must diligently examine verses throughout the Bible to gain
knowledge and understand doctrine. This requires being led by God’s
Spirit.
Continue in Isaiah 28: “For with stammering lips and another
tongue will he speak to this people. To whom He said, This is the rest
wherewith you may cause the weary to rest; and this is the refresh-
ing: yet they would not hear” (vs. 11-12). These verses show an in-
tentional hiding of the meaning by God (as if it were a foreign lan-
guage). But they also show a willful rejection of the truth: “they
would not hear.”
Verse 13 continues, and reiterates, “But the word of the Lord
was unto them precept upon precept, precept upon precept; line upon
line, line upon line; here a little, and there a little; that they might go,
and fall backward, and be broken, and snared, and taken.”
Again, we see the unmistakable hiding of the meaning to those
not called now.
The next example shows the need to draw from precept upon
precept and line upon line. It shows that verses people call contradic-
tory actually supplement each other. This is the case with what was
written on the stake where Christ was crucified.
Let’s read four different verses that critics say are contradictions.
We will find them to be otherwise.
Matthew 27:37: “And set up over His head His accusation writ-
ten, this is Jesus the king of the Jews.”
Mark 15:26: “And the superscription of His accusation was writ-
ten over, the king of the Jews.”
Luke 23:38: “And a superscription also was written over Him in
letters of Greek, and Latin, and Hebrew, this is the king of the Jews.”
John 19:19: “And Pilate wrote a title, and put it on the cross.
And the writing was, Jesus of Nazareth the king of the Jews.”
Together, these verses show that Pilate did the writing, and that
three versions were written in three different languages.
These four contributions from four different authors give us a
complete account of what was written. Rather than these four scrip-
tures contradicting each other, as we assemble the “precept upon
precept and line upon line,” we can see the full picture—“this is
Jesus of Nazareth the king of the Jews.”
By comparing the four gospels, one can see how these accounts
work in harmony to present a complete understanding.
Rule #8: The Bible Interprets Itself
During Herbert W. Armstrong’s ministry, many people said they ad-

mired his “interpretation” of the Bible or of prophecy. But he would
adamantly respond that he had no private interpretation, but always
let the Bible interpret itself.
Consider one example where men have blatantly misinterpreted
the plain meaning of the Bible—the title of the book of Revelation.
Worldly Christians believe that the book of Revelation was “The
Revelation of Saint John the Divine.” However, the real title is found
in the first verse of the text.
Revelation 1:1 states, “The Revelation of Jesus Christ, which
God gave unto Him, to show unto His servants things which must
shortly come to pass; and He sent and signified it by His angel unto
His servant John:”
So, the real title of the book is “The Revelation of Jesus Christ.”
It originated from God the Father and was given to Jesus Christ.
Then Christ signified it by His angel, who revealed it to John. Men
credit John, ignoring God and Christ—typical of interpretations by
false Christians.
Note two types of symbols used in the first chapter of Revela-
tion. One is mentioned in verse 12, where John saw seven golden
candlesticks. In verse 16, he saw seven stars in the hand of the Son of
Man.
How can we understand their meaning? By continuing to read
within the context. Notice the explanation found in verse 20: “The
mystery of the seven stars which you saw in My right hand, and the
seven golden candlesticks. The seven stars are the angels [Greek:
angels or messengers] of the seven churches: and the seven candle-
sticks which you saw are the seven churches.” The Bible has inter-
preted itself!
Another good example of letting the Bible interpret itself is
found in Revelation 17. Verse 1 states, “And there came one of the
seven angels which had the seven vials, and talked with me, saying
unto me, Come here; I will show unto you the judgment of the great
whore that sits upon many waters.”
What does the Bible mean by the term “many waters”? Is this
talking about some woman “sailing the seven seas”? Is it the Queen
Mary on a round-the-world voyage? Or is it, as many conclude,
“something you just can’t know”?
However if we read on, fourteen verses later, the term “many
waters” is explained: “And he said unto me, The waters which you
saw, where the whore sits, are peoples, and multitudes, and nations,
and tongues” (vs. 15). So then this is a “woman”—understanding the
identity of this religious entity is another subject—with authority or
influence over large masses of people.
In this case, the term is not immediately explained. But it is ex-
plained later in the chapter.
Again, the Bible interpreted itself!
Rule #9: Start with Clear Scriptures
The ninth rule of Bible study is: Never attempt to establish doctrine
by unclear scriptures—use plain ones.
An example of a vague scripture is found in Acts 10, where the
Apostle Peter was being taught a principle from God. It is incredible
how the world has twisted and perverted this scripture. At first, the
meaning is ambiguous, but later becomes unmistakably clear: “And
the voice spoke unto him again the second time, What God has
cleansed, that call not you common” (vs. 15).
Many “Christians” presume that this verse permits them to eat
unclean animals that are supposedly, now and forever, “cleansed.”
Some people specialize in quoting and creatively interpreting vague
scriptures. They do this because it gives them room to speculate and
invent new doctrines.
Peter did not understand the meaning of this vision until later.
Acts 10:28 states, “And he said unto them, You know how that it is
an unlawful thing for a man that is a Jew to keep company, or come
unto one of another nation; but God has shown me that I should not
call any man common or unclean.”
Of and by itself, this vision would not be of value in establishing
sound doctrine. Only after reading the full account does its real
meaning become apparent—that Peter was speaking of men, not un-
clean animals.
Rule #10: Use More Than

One Translation
There are advantages to using two or more Bible translations. Al-

though the King James Version is a reliable translation, a few things
are difficult to understand, because the translation is almost 400
years old.
These can be clarified by using a more modern translation, such
as the New King James Version. The original KJV does offer a par-
ticular advantage—words supplied by the translators are italicized.
This helps the reader to discern between translated words and im-
plied words. Because some italicized words can be in error, caution
is needed.
The Moffatt is a good study translation, because it is directly
translated from the original Hebrew and Greek manuscripts—not
Latin transcriptions. Some modern translations are so watered down
by liberal interpretations that it is best to avoid them except for a rare
comparison. The New International Version is one of the most noto-
rious liberal versions, which are designed to accommodate liberal
modern theology.
One particular verse found only in the KJV is I John 5:7. It is not
found in any older Greek manuscripts. It was most likely added by a
monk scribe who injected the theology of the counterfeit church dur-
ing the middle Ages.
It states, “For there are three that bear record in heaven, the Fa-
ther, the Word, and the Holy Ghost: and these three are one.” This
heretical verse was injected to promote the false doctrine of the trin-
ity—in spite of the fact that Revelation 22:18-19 gives a dire warning
to any who would add to or take away from that book or Scripture in
general.
Anytime you come to a questionable or vague scripture, cross-
referencing other translations usually clears up questions.
Deletions of scriptures by scribes and monks also occurred dur-
ing the Middle Ages. Those individuals are subject to the punish-
ment recorded in Revelation 22:18-19.
An example of this would be Matthew 27:49. Part of the verse
was deleted in order to promote the false idea that Christ “died of a
broken heart.” In the KJV, Matthew 27:49 states, “The rest said, Let
be, let us see whether Elijah will come to save Him.” Yet, in the Mof-
fatt, this same verse states, “But the others said, ‘Stop, let us see if
Elijah does come to save Him!’ (Seizing a lance, another pricked His
side, and out came water and blood.)”
The parenthetical expression in verse 49 was left out of the KJV,
but appears in the Moffatt and all other translations that reference the
older Greek manuscripts. This shows exactly how Christ died. Again,
consulting two or more translations usually solves such problems.
Referencing multiple translations is an effective way to get to the
truth of the matter. Remaining questions can usually be answered by
referencing Bible helps.
Bible dictionaries and Strong’s Concordance are among the best
tools available to find the original meaning of words.
One must carefully distinguish words whose meanings have
changed over the years. One example would be the word translated
as “conversation.” It means “conduct” in modern usage. Bible dic-
tionaries help with these kinds of issues.
(Section IV will take a much more in-depth look at the subject of
existing Bible translations, and which ones should or should not be
used.)
Rule #11: Do Not Use Bible Helps

to Establish Doctrine
Some of the more well-known and helpful reference works include

Clarke’s Commentary, Jamieson, Fausset and Brown Commentary
and Halley’s Bible Handbook. These and other Bible helps can be of
value in increasing one’s understanding.
Other useful helps are the margin references in some bibles and
helps at the end of certain other bibles. Be cautious in using these aids,
however, because much of the information they contain is misleading.
The scholars who wrote them were generally not true Christians and
therefore lacked God’s Spirit. As a result, error is inevitable.
These works can help to supplement our understanding of his-
torical background and grammatical details. But they should never
be relied upon to establish doctrine. We are not to lean upon their
interpretation of the Bible.
Most of these scholars echo the doctrines of false Christianity.
An example is their distorted interpretation of the meaning of the
Lord’s day, referenced in Revelation 1:10: “I was in the Spirit on the
Lord’s day, and heard behind me a great voice, as of a trumpet.”
These scholars almost unanimously believe that the Lord’s day
means Sunday. Those with any knowledge of the truth recognize that
this could only mean the coming prophesied Day of God’s wrath, the
Day of the Lord (sometimes also referred to as the “Year of the
Lord”), covered in detail in Revelation. Other references to this un-
mistakable term are found in Joel 2:31, Amos 5:18 and Zephaniah
1:14-16.
Remember, reference works are ideal for filling in technical de-
tails of Scripture, but never for interpreting the meaning or to estab-
lish doctrine.
Rule #12: Make Notes in Your Bible
Many believe that the Bible is to be treated with reverence, which

is true, but that the margin should never be marked in. Only the
message contained within should be revered. The paper, ink, and
leather that make up the physical Bible are not holy. What is holy
about the Bible is the truth it contains—the words of spiritual in-
struction.
Making notations in your Bible helps amplify and reinforce
God’s message, and is acceptable to Him.
The information contained in the Bible is priceless. How we re-
act to those words is God’s primary focus—not how reverently we
treat the paper and ink.
Wide-margin bibles are ideal for inserting valuable notes. These
notes can come from sermons, Church Bible studies, technical de-
tails from reference works and many other sources.
It is satisfying to open the Bible to a difficult scripture and un-
derstand it by looking at your notes.
If you have neglected this, now is a good time to get back into it.
Some who have understood the truth for some time mistakenly as-
sume that they have already heard it all. The turbulence of these last
days makes it necessary to understand prophecy as it is being ful-
filled.
Excitement about the truth should become more contagious as
the sense of urgency keeps pace with accelerating events.
Remember that our understanding is never complete. The “old”
established truths are still being taught by The Restored Church of
God. Certain prophetic understandings that were not as apparent be-
fore the prophesied apostasy are now significantly more obvious.
Marking the Bible helps us internalize the precious truth that so
many have taken for granted.
It may also be helpful to set aside special Bible studies to review
your personal margin notes. You may find that many notes were in-
complete and that others need expanding. Besides providing an ex-
cellent review, this exercise should help you make more effective
margin notes in the future.
Bible Study Is Rewarding
By diligently applying these most fundamental rules, you will find

that personal Bible study is far more interesting and challenging.
When you find it more difficult to break off rather than to get started,
you can safely say that your Bible study has become exciting and
rewarding—as God would have it!
But the question of the authority of the Bible, meaning identify-
ing proof that it is God’s divinely inspired Instruction Book, re-
mains…
Section ii 185
section ii
Bible Authority…
Can It Be Proven?
T he Bible is the most popular book ever written. But is it mere

superstition—the uninspired work of men? Or is it simply He-
brew and Greek literature—perhaps only useful as a history book?
This book of three-quarters of a million words purports to be the
Word of God. Must its authenticity be accepted on faith? Can its
divine authority be demonstrated? Here is proof of the Bible!
The Bible has been called the Book of books and we saw has
long held the title of world’s best seller. Most people have one—and
the “family Bible” is a cherished possession in many households.
The family Bible on my mother’s side dates to the mid-to-late 1700s,
but, sadly, those who used it, at least in recent generations, primarily
did so for the purpose of recording weddings, births, deaths and fam-
ily genealogy.
Why does this book remain an almost complete mystery to so
many—again, with few even professing to understand it? And why is
it that most Bibles are used as a showpiece, lying unopened, gather-
ing dust? Many actively try to discredit the Bible, while others treat
it with passive indifference. Still others hold it in awe—believing
“on faith” that it is divinely inspired. They seem to require no proof
of this, yet lack the necessary conviction to truly believe and practice
its words in times of great stress and personal trial.
But can one actually prove the Bible? This is a huge question!
Just as most never seek to prove the existence of God, most never
concern themselves with proving the authority of the Bible. They
either have no interest in such proof or they assume there is none—
that facts and evidence of its authority do not exist!
What about you? Have you taken the time to seek actual, tangi-
ble proof of the Bible’s authority? As with the existence of God,
have you been taught that you must accept it “on faith”? Most people
are never challenged to find real proof that the Bible is the inspired
record of a Supreme Being. Circumstances rarely force people to
undertake such a task. This is probably the single biggest reason that
most never do. While I regularly “went to church” when growing up,
I was never required, nor felt compelled, to prove either that God ex-
ists or that He authored the Bible. Nor was any proof of these ever
given or offered to me! And not one person ever suggested to me that
I should even be concerned with proving the answers to these two
looming questions.
Stop and think for a moment! Let’s apply basic logic.
What kind of God would write an Instruction Book about how to
live, command that it be followed as His Word and then offer no
proof that it is? It insults whoever is God to even believe Him capable
of such inconsistency—and unfairness! On what basis would He—or
even could He—require obedience to such an Instruction Book, if He
left no proof that it was authentic?
The apostle Paul wrote in the Bible, speaking on behalf of the
One who claims to have authored it, “Prove all things; hold fast
that which is good” (I Thes. 5:21). If God wrote the Bible, and He
tells you to “Prove all things,” then surely He would not make
proof of His authorship of the Bible an exception. It states, “ALL
things.” In other words, would God require you to prove what the
Bible teaches about all other points of doctrine or practice, but not
expect you to prove whether an all-powerful God stands behind its
authorship, requiring you to then obey it—to adhere to its teach-
ings? What sense would that make? God would never exempt from
the need for proof (thus making them towering exceptions to this
command) the questions of His own existence and His authorship
of the Bible!
We must take this instruction at face value. If God says to “Prove
all things,” and also, “Prove Me now herewith…” (Mal. 3:10), then
He means it. And if God did not make the answers to these questions
provable, He is setting Himself up to be discredited. On the other
hand, if the Bible is the inspired Word of a great living God, then it is
Bible Authority…Can It Be Proven? 187
the standard by which you will be judged. And dare you delay any
longer the process of proving its all-important authority in your life?
Most spend their entire lives worried about what people think
and say. Few concern themselves with what God thinks or says. Be
honest and consider yourself. How much time have you spent trying
to prove either the existence of God or that the Bible is His Word?
So then, the answer to both of these questions is that they can be
proven. And you will notice, as we summarize the first great proof of
the Bible, that it is also inseparable from proof that God exists. In
fact, each different proof that the Bible is the Word of God is also its
own proof there IS a God!
The First Proof—Evolution Disproved?
No discussion about the Bible’s authorship would be complete with-

out addressing the subject of evolution. It represents, perhaps, the
first proof, in overall priority, that should be examined.
Most people have been taught from childhood that mankind
evolved through a long process. While the theory of evolution is
commonly accepted throughout the Western World, it has never been
more than an unproven theory. Yet, to believe in the biblical Creation
account is considered unfashionable, un-“chic” and even unintelli-
gent. And, of course, if the theory of evolution is true, then the Bible
is a flawed book. At best, it is a mixture of truth and error. If the Bible
can be so wrong, on a matter as important as the beginning of all life
on Earth (“Genesis” means beginning), then it cannot be trusted on
any other point. If evolution occurred, the entire Bible collapses like
a house of cards. (After all, Christ Himself referenced and spoke of
the literal man Adam numerous times, as did the apostle Paul.)
If evolution can be disproven, and the Creation account firmly
established, then a powerful proof of the Bible’s authority has also
been established.
Make no mistake! All of the Bible purports to be the Word of
God. It all stands or it all falls together. Either the 66 assembled
books of the Bible form a book of truth from start to finish—and
mankind should tremble before it—or, if evolution is true, the Bible
must be judged false. It would thus stand as the greatest fraud ever
perpetrated on an unsuspecting mankind!
I have carefully prepared an extensive booklet, Does God Exist?
It is a companion to this section and establishes, irrefutably, through
many proofs, the absolute existence of God. Again, this question is
inseparable from that of whether evolution occurred. It also firmly
establishes the utter impossibility of evolution, leaving no doubt why
the God of the Bible states, in several places, “Only the fool has said
in his heart, There is no God.”
Space does not permit repeating that entire booklet here. How-
ever, it covers proofs from astronomy, the laws of thermodynamics,
the fossil record gap, the concept of “irreducible complexity” as per
DNA and cells, the presence of “tiny engines” inside cells, the law of
biogenesis, the extraordinary complexity of the human mind, the
amazing human eye, the nature of Australian termites, the impossibil-
ity of certain kinds of fish and birds having evolved—and the stagger-
ing mathematical improbability that even one planet like earth could
have appeared anywhere in the universe by chance. These proofs es-
tablish not only that God does exist, but also that the Genesis Creation
account is the only plausible explanation for the origin of life.
The evidence is plain, emphatic and irrefutable—and establishes
the biblical account beyond question! The fact that certain “fools”
(God’s choice of terms, not mine) might ignore, reject or seek to
discredit them is irrelevant to their validity. I ignore such people be-
cause I am instructed in Proverbs to “Answer not a fool according to
his folly, lest you also be like unto him” (26:4). People who reject
absolute proof are foolish and ought not to be dignified with an an-
swer to their foolishness. This booklet has been written for those
who seek—who want—the truth!
Evolutionists invariably use terms like “We suspect…We are
coming to believe…What may have happened…We may theorize
that…It is our opinion…What probably occurred…We do not
know…,” etc. These terms do not inspire much confidence. The dog-
matic statements of the Bible do! The God of the Bible never speaks
in such uncertain terms. He does not have to. He not only knows He
created mankind, but that it also can be proven. Thus, He speaks
boldly—with authority—about what He has done!
Consider further. Evolutionists do not know the purpose of life.
They do not know why they were born. And they reject the authority
of God’s Word because they do not want Him “sticking His nose”
into their lives. If they can discredit the authenticity of His Word,
then they need not obey Him.
I cannot make you accept the proofs of God’s existence. These
are decisions you must make. I cannot force you to act upon proofs
of the authority of His Word. I disproved evolution over forty years
ago and had no choice but to act on this knowledge, if I were to re-
main an honest seeker of truth.
Remember, it is in the Bible that the six-day Creation account of
God creating all plants, animals and man himself is found. If evolu-
tion is disproven, it is the very Bible account that is verified—vali-
dated—established—as the true record of how all life on Earth came
into being. We have now established the first and greatest proof of
the Bible. However, until you have read Does God Exist?, this proof
is not complete. Take time to read it. (And also read our even more
extensive brochure Evolution – Facts Fallacies and Implications,
which thoroughly disproves evolution.)
The Cause and Effect Principle
We are now ready to examine the important proof of the principle of

cause and effect.
Most people live their lives completely unaware of why things
either “go right” or “go wrong.” They seem unable to comprehend
that what they do, or do not do, has a direct effect on their lives. Most
do not recognize that for every cause there is an effect, or conversely,
for every effect, there was a cause. Scientists understand this princi-
ple in physics, but mankind is unaware that the same is true spiritu-
ally.
Consider a few basic points. Let’s reason together. Exactly how
does cause and effect work in one’s life? Some simple examples bear
examination.
If you routinely eat too much, what happens? You will get sick,
or fat—or both! There is no mystery to this.
If you drink too much alcohol, you will become intoxicated.
This could lead to a next-day headache, being arrested, or even an
auto accident that could result in injury or death to yourself or others.
Again, there is no mystery to this.
If you break laws, you could go to jail or prison. This will affect
your family, employment opportunities and your entire future. Once
again, no mystery.
In this way, the law of cause and effect impacts your life—and
the life of everyone on Earth—in endless ways.
If industry pollutes the environment, the result is polluted air or
water, or even the much-debated problem of global warming. If
countries go to war, the result is economic upheaval, disease, famine
and general misery for all involved. If parents neglect the proper
rearing of their children, or children do not obey their parents, the
result could be poor performance in school, drug addiction, criminal
conduct or worse. None of this is hard to understand.
But the Bible is also a book about cause and effect! It contains
literally hundreds of different laws, each carrying the power of cause
and effect for those who keep or break them.
Whether one identifies and knows all the laws of the Bible is not
relevant to whether breaking them will bring punishment. Just as
speeding can result in a ticket, whether the driver knew the speed
limit or not, so those who break the laws of God reap penalties—
whether they know they are violating specific laws or not!
Look at the world around you. It is filled with confusion, pov-
erty, disease, ignorance, war, chaos and misery. Have you ever asked
yourself why? What is the reason mankind has never been able to
solve these problems? Why do they only grow worse with the pass-
ing of time? Because the laws of God are being routinely broken by
earth’s billions of human inhabitants.
The One who claims to have written the Bible states that His
great law, the Ten Commandments, is “holy, just, good and spiritual”
(Rom. 7:12, 14). Again, consider your basic understanding of cause
and effect. When those laws are obeyed, it can be proven that they
bring blessings, benefits and good things into the lives of those who
obey them. Mankind has rejected the Instruction Book that would
reveal to him the cause of all his problems and misery.
Space does not permit that this section cover, in precise detail,
the many laws of God, and how they are related to cause and effect.
However, throughout the Bible, its author promises blessings, ben-
efits and good results to those who take each particular promise at its
word. (Read our book The Ten Commandments – “Nailed to the
Cross” or Required for Salvation?)
God promises to heal all those who keep His laws and exercise
faith in His power to perform the healing (Ex. 15:26; Jms. 5:14-15).
He promises to greatly bless all those who obey His Sabbath (Isa.
58:13-14; Mark 2:27-28). He promises good health to all those who
obey His many health laws. Each promise involves employing a right
cause (obedience) to achieve a right effect (blessing or benefit).
In each of these cases, and in many others, God describes a cause
and effect relationship that proves the inspiration behind His instruc-
tions. But it will only work for those who are willing to take Him at
His Word!
While the determined skeptic will reject the reasoning described
here—and do it to his own great hurt, because he thinks he can defy
the law of cause and effect—the one who is willing to take the Au-
thor of the Bible at face value will find an almost endless series of
very compelling proofs that the Bible is not a book of men. However,
the material here is not written to, and cannot help, the closed-mind-
ed skeptic. But it certainly can help you, if you remain open to the
powerful proofs that await examination.
The Gospel Goes Around the World
Before covering one final and most powerful proof of the real au-
thority behind the Bible, one additional proof needs to be examined.
It requires a brief, special explanation.
God called Herbert W. Armstrong in the fall of 1926. He was
baptized in 1927, and ordained in 1931. By early 1934, he had be-
gun a radio broadcast and had written the first issue of The Plain
Truth magazine. That humble beginning, in Eugene, Oregon, was
the start of the fulfillment of a stunning Bible prophecy. It foretold
the restoring and preaching of the true gospel of the kingdom of
God as a witness around the world, just prior to the Return of Jesus
Christ.
The world has believed a false gospel about the person of Jesus
Christ. Until Herbert W. Armstrong was raised up to powerfully take
the true gospel around the world to hundreds of millions of people,
the knowledge of Christ’s soon-coming, world-ruling government
had been lost for nineteen centuries.
Mr. Armstrong wrote two booklets proving the authority of the
Bible. The following quote concludes his later booklet, entitled The
Bible Superstition or Authority…And Can You Prove It? It appeared
under the subhead “A Present Day Proof” and expanded the above
story:
“There is a present day proof of the existence of God and the
authenticity of the Bible. It concerns this very booklet before your
eyes this minute, and the work that produced it.
“The central prophecy given by Jesus Christ himself is found in
Matthew 24, Mark 13, and Luke 21. These are three accounts by
three inspired writers writing on the same theme.
“I refer to Matthew 24:14, ‘This gospel of the kingdom shall be
preached in all the world for a witness unto all nations, and then shall
the end come.’ Jesus was speaking.
“He was replying to a question by the apostles, ‘What shall be
the sign of thy coming, and the end of the world?’ (Verse 3). This is
the only place in the Bible where the words ‘end of the world’ ap-
pear.
“Jesus was speaking to his disciples atop the Mount of Olives,
facing Jerusalem from the east. The gospel of Christ, the only gospel
he proclaimed and taught, was the kingdom of God. In verse 11 of
this same speech Jesus warned them that many false prophets would
arise. In verse 4 Jesus warned these apostles: ‘Take heed that no man
deceive you.’ He was speaking to them. He had preached to and
taught them the good news of the kingdom of God. In verse 5, Jesus
said to his disciples, ‘For many shall come in my name,’—every
place in the Bible when people came in the name of Christ they were
appearing as his representatives or ministers, ‘saying I [Jesus] am
Christ, and shall deceive many.’
“That happened. Within a very short period after the Church was
founded on the day of Pentecost, A.D. 31, a violent controversy arose
concerning whether the gospel to be proclaimed was the gospel of
Christ—Jesus’ own gospel that he proclaimed and taught, or a gospel
about Christ. Jesus had come as a messenger bearing a message
from God about the kingdom of God. That message was his gospel.
But soon many were ignoring Jesus’ gospel—the kingdom of God—
and preaching merely that Jesus was the Christ, preaching about the
messenger, ignoring his message or gospel. That is still continuing
today. In Galatians 1:5-6 we learn they were, only 20 years after the
Church was founded, turning to another gospel than that which Jesus
taught.
“For 1,900 years this went on. Then, beginning 1934, the true
Church of God started the…World Tomorrow program, for the first
time in 1,900 years proclaiming the gospel of the kingdom! Mean-
while, during the years we have been proclaiming this gospel, the
weapons of mass destruction have been produced that can erase all
humanity. The end of the world—of this age—is near!
“That very fact is another proof of the authority of the Bible!
“Yes, it truly is time you knew the truth!”
The Restored Church of God continues to fulfill this prophecy
by carrying on the work God begun through Mr. Armstrong.
The Proof of Prophecy
With the previous quote, we have begun to demonstrate the most

powerful—and perhaps the single most convincing—proof of the au-
thority of the Bible. It stands undeniable.
Everyone wants to know what the future holds. In ever-increas-
ing numbers, people are seeking psychics, “channelers,” tarot card
and palm readers, fortunetellers, crystal ball gazers and every other
medium to tell them what is going to happen. And they pay for this
“service.” Yet, few go to the one infallible source, which foretells all
the important events that will soon come upon the entire world.
Few understand that nearly one-third of the Bible is prophecy—
that this portion of it is a history book written in advance of the his-
tory that it records.
If I offered to tell you of major, soon-coming events, and could
offer proof to you that they were absolutely certain to happen, what
would you do? What would you say if I could cite specific, detailed
trends and events that would affect every country upon Earth? Then
what if I told you that I would not bill you for it—that I would offer
it to you free of charge? Would you be interested?
Well, let me tell you that is exactly what I can do! I can even show
you where and how you can learn it for yourself! And afterwards, I tell
you that you can rest assured that what you have learned will occur—
and is no less certain than tomorrow’s sunrise. And when you have
completed reading the balance of this booklet, it will be clear that you
need never again doubt the authority of anything found in the Bible—
including all matters discussed in its remaining two-thirds!
God’s Own Challenge to Disbelievers
Consider the following extraordinary challenge—or dare—from the

One purporting to be the God of the Bible. It is quoted from the Mof-
fat translation of the Bible: “Now, the Eternal cries, bring your case
forward, now, Jacob’s King (God) cries, state your proofs. Let us
hear what happened in the past, that we may ponder it, or show me
what is yet to be, that we may watch how it turns out; yes, let us hear
what is coming, that we may be sure you are gods; come, do some-
thing or other that we may marvel at the sight!—why, you are things
of naught, you can do nothing at all!” (Isa. 41:21-24).
Who dares to take God’s challenge?
Fulfilled prophecy proves the divine authority of the Bible. No
human can foretell events, let alone in great detail, to occur hundreds
or thousands of years beyond his own lifetime. No person can affect
the course of cities, states or kingdoms for centuries to come. For this
reason, it has been said that prophecy is the challenge that the skep-
tics dare not accept! How true!
God taunts all such skeptics in the above verses.
The One who authored the Bible states in Isaiah 46:9-10: “I am
God, and there is none else; I am God, and there is none like Me,
declaring the end from the beginning, and from ancient times the
things that are not yet done, saying, My counsel shall stand…” Only
an Omnipotent Being has the power to actually carry out events that
span centuries or millennia of time. Only God can create or destroy
nations or pronounce sentence on an entire civilization and bring it to
pass!
Yes, prophecy is an enormous proof of God. We will now exam-
ine the longest single prophecy in the Bible.
Prophetic Role of the Middle East
Events in the Middle East carry far greater significance than most
even begin to understand! It has been said that every eight years the
Middle East suffers another war. Recent history bears the truth of
this statement. This geographical area has been a bubbling caldron
of unrest, contention, terrorism and failed attempts at peace for
ages. Its problems defy a simple solution—and you will soon have
proof that only almighty God can bring the peace that all there long
for.
Some things must be understood! The whole world is tied to the
Middle East in a remarkable way. The problems there will not go
away, nor can the world pretend they will by simply looking the oth-
er way!
The Middle East is at the center of a great prophecy of which
the world is ignorant. But for individuals who want to know God’s
Plan, this need not be. The facts of this wonderful plan can be
known. The great God, who made the heavens, the earth—and
you—holds the key to both knowing and solving the “Middle East
problem.” You need not be ignorant—you can know His solu-
tion.
Daniel’s Amazing Prophecy
God is working out a great Plan on Earth. Most people are com-
pletely unaware that there is a purpose for mankind—let alone what
it is! The present and future of the Middle East play a key role in
God’s Master Plan for humanity, and this region is at the center of an
astounding prophecy that will affect the lives of all people on Earth
before this age is finished.
Over 2,500 years ago, God inspired Daniel to record an amazing
prophecy involving many fascinating twists and turns through histo-
ry. This prophecy will culminate with tremendous events that will
occur in our time! These events will stun and impact all nations—
and yet they have been sealed, closed until this age!
Some Bible prophecies are general. Others are highly specific.
Some involve single events that occur at specific moments in time.
Others are fulfilled slowly over many years—or even over many cen-
turies or millennia. Daniel’s prophecy involves many smaller proph-
ecies that we shall examine one by one, until we arrive at the modern
age.
Nearly all theologians almost eagerly offer their opinions about
the Bible’s many prophecies—and they “interpret” them as they see
fit. The true Bible student must always let the Bible interpret the
Bible! We are about to examine one long chapter in the Bible. It will
become clear that there is only one way to explain each of the forty-
five separate verses in this chapter. The fulfillment of each verse is
not subject to human reasoning, opinion or interpretation!
Many of these prophecies have been fulfilled exactly as God
foretold, and have taken their place in history. They are now facts
that can be examined—and are powerful proofs that a Supreme Be-
ing foretold them and then brought them to pass!
This long prophecy is found in Daniel 11. In chapter 10, Daniel
is left astonished—completely shocked and overwhelmed by what
God revealed would happen “at the end,” or in the last days. Chap-
ter 12 plays a part in concluding the lengthy prophecy of chapter
11.
Open your Bible and read each verse beside the text of this book-
let. No other approach will have the same impact. Also, bear in mind
that men inserted all chapter and verse divisions of the Bible. While
these are often helpful to Bible students, they can also inadvertently
break up long stories, thoughts or, as in this case, prophecies. The
true meaning and scope of the subject matter are often obscured or
lost from view.
Two Prophesied Great Kings
God gave Daniel this prophecy during the third year of the reign of
Cyrus, the king of the Persian Empire (10:1). Daniel recorded that
two powerful kings (actually competing kingdoms) would play a
large role in Middle Eastern events, until the time of the end. These
kings set the stage for the unfolding of vitally important future events,
which culminate before Christ returns!
Two key verses set the stage. In Daniel 10:21, the archangel Ga-
briel speaks to Daniel: “But I will show you that which is noted in the
scripture of truth.” Chapter 11 introduces the time setting. Verse 2
continues, “And now will I show you the truth.” When God foretells
events, He speaks the truth! They are certain! They will happen!
Since no scripture can be broken (John 10:35), neither can any verse
of this prophecy!
Consider the following verses: “Behold, there shall stand up yet
three kings in Persia; and the fourth shall be far richer than they all:
and by his strength through his riches he shall stir up all against the
realm of Grecia. And a mighty king shall stand up, that shall rule
with great dominion, and do according to his will” (Dan. 11:2-3).
Who are these four kings—where the last is greater than the
first? And who is the “mighty king”? Daniel was speaking of kings
Cambyses, Smerdis and Darius of Persia as the first three, with Xe-
rxes being the greatest and richest of the four. It was Xerxes who
“stirred up” war with Greece.
We must now study several verses in Daniel 8. Alexander the
Great’s father, King Philip of Macedonia, created a master plan to
conquer and defeat the Persian Empire with a Greek army. But Phil-
ip died before he could execute his plan. His son invaded Persia in
his stead, and Alexander the Great’s army fought the Persian army at
the famous Battle of Issus in 333 B.C. (Daniel 8:2, 5-6).
Two years later, in 33l B.C., in a second battle at Arbela, Alex-
ander completely defeated the Persian Empire. Having already con-
quered Egypt shortly before this, he followed this battle with the
destruction of everything from the Middle East to India. This hap-
pened precisely as prophesied!
Daniel 11:4 says this of Alexander the Great: “And when he
shall stand up, his kingdom shall be broken, and shall be divided to-
ward the four winds of heaven; and not to his posterity, nor according
to his dominion which he ruled: for his kingdom shall be plucked up,
even for others beside those.”
Numerous historical authorities acknowledge that Alexander
died suddenly, at age thirty-two, when he was “Cut off unexpectedly
in the vigor of early manhood, he left no inheritor, either of his pow-
er or of his projects” (Rawlinson’s A Manual of Ancient History, p.
237). Alexander’s kingdom did break into four separate kingdoms,
because he had no son to take his place. Prophecy was fulfilled just
as God foretold.
The following four of Alexander’s generals represent the “four
winds of heaven”—or directions to which his kingdom was divided:
(1) Lysimachus ruled Asia Minor, (2) Cassander ruled Greece and
Macedonia, (3) Seleucus ruled Syria, Babylonia and all regions east
to India and (4) Ptolemy ruled Egypt, Judea and part of Syria.
From this point, the prophecy tracks two of these four kings or
divisions of territory. The Syrian kingdom represents the “king of the
north.” The Egyptian kingdom represents (vs. 5) the “king of the
south,” because Egypt is generally south of Jerusalem. (Jerusalem is
the central focus of all prophecy and, therefore, directions are always
established by identifying locations in relation to this city.) These
two kingdoms often fought back and forth across Palestine—the
Holy Land and Jerusalem—with possession of this area constantly
shifting, depending on the outcome of the last battle.
Ptolemy I, named Soter, established Egypt as a far greater, more
dominant power than when Alexander was alive. Seleucus also be-
came very strong. By 312 B.C., he had established an equally power-
ful kingdom in Syria. These two kingdoms became and represent,
respectively, the “king of the south” and the “king of the north,” men-
tioned throughout this prophecy. Daniel 11:5 states, “And the king of
the south shall be strong, and one of his princes; and he shall be
strong above him, and have dominion; his dominion shall be a great
dominion.”
Amazing Fulfillment of Verse Six
Verse 6 is a specific and truly remarkable prophecy. Notice: “And in

the end of years they shall join themselves together; for the king’s
daughter of the south shall come to the king of the north to make an
agreement [notice the term used in the margin, “rights,” meaning
marriage union or marriage rights, in this case]: but she shall not
retain the power of the arm; neither shall he stand, nor his arm: but
she shall be given up, and they that brought her, and he that begat
her, and he that strengthened her in these times.”
Fifty years later, Antiochus II (called Theos) was the king of the
north, ruling at Syria. His wife, Laodice, carried great influence in
the kingdom. But Theos divorced her and married Bernice, the
daughter of the king of the south. Bernice was to lose the “power of
her arm.” Her husband, the king of the north, was prophesied to not
“stand,” and she and her father (“he that begat her”) were both proph-
esied to be “given up.” These three did come to a bad end.
An amazingly detailed, precisely fulfilled prophecy ensues from
verse 6. Rawlinson states that “Her [Laodice’s] influence…engaged
him in a war with Ptolemy Philadelphus [king of the south], B.C.
260, which is terminated, B.C. 252, by a marriage between Antio-
chus and Bernice, Ptolemy’s daughter…On the death of Philadel-
phus [“he that begat her”], B.C. 247, Antiochus repudiated Bernice,
and took back his former wife, Laodice, who…doubtful of his con-
stancy, murdered him to secure the throne for her son Seleucus (II)
B.C. 246…Bernice…had been put to death by Laodice” (pp. 251-
252).
We now examine the longest prophecy in the Bible, verse by
verse.
Control of the Holy Land Shifts Repeatedly
Notice verse 7: “But out of a branch of her roots [Bernice’s parents]

shall one [this is her brother who would take the throne in his father’s
stead as the king of the south] stand up in his estate [“in his office,”
margin], which shall come with an army, and shall enter into the
fortress of the king of the north, and shall deal against them, and
shall prevail.”
Rawlinson states, “Ptolemy Euergetes [the III, eldest son of Phila-
delphus, and therefore Bernice’s brother, a branch of her roots] invaded
Syria, B.C. 245, to avenge the murder of his sister Bernice…In the war
which followed, he carried everything before him” (pp. 252, 272).
Verse 8 speaks of the king of the south carrying silver and gold
vessels, with captives, back to Egypt (vs. 9) after a successful invasion
of the north. In fact, Ptolemy III did conquer Syria, the Port of Antioch
(capital of the kingdom) and Seleucia. He took a vast amount of spoils,
including the return of 2,500 idolatrous vessels and molten images
that, in 526 B.C., the northern king, Cambyses, had taken from
Egypt.
The passage also states that King Ptolemy III would rule longer
(“more years”) than the king of the north, Seleucus II. Seleucus died in
226 B.C., and Ptolemy III reigned four years longer, until 222 B.C.
At the death of Seleucus II, his kingdom was ruled successively
by his two sons. Seleucus III reigned just three years (226-223 B.C.),
while his brother, Antiochus III, also called “the Great,” reigned for 36
years (223-187 B.C.). Each established great armies to fight Egypt,
recover their port city of Seleucia and avenge the defeat of their fa-
ther.
It took twenty-seven years for Antiochus to recapture Seleucia
and conquer Syria and the area from Judea to Gaza. Verses 10 and 11
state, “But his sons shall be stirred up, and shall assemble a multitude
of great forces: and one shall certainly come, and overflow, and pass
through: then shall he return and be stirred up [“be stirred up again,”
margin], even to his fortress. And the king of the south shall be moved
with choler, and shall come forth and fight with him, even with the
king of the north: and he shall set forth a great multitude; but the mul-
titude shall be given into his hand.”
Ptolemy IV fulfilled verse 11 exactly. After gathering an army of
20,000, he did “move with choler [anger]” against Antiochus the Great.
He fulfilled verse 12 because he did “cast down [kill] many ten thou-
sands.” However, he retreated too soon to Egypt, having made too
hasty a peace with Antiochus, and wasted the substance he had gained,
hence the phrase, “but he shall not be strengthened by it” (i.e., his vic-
tory over Antiochus in 217 B.C.).
Twelve years later (205 B.C.), Ptolemy Philopator, king of Egypt,
died. His baby son, Ptolemy Epiphanes, was given the throne. Thus,
Egypt became vulnerable to attack. Antiochus took advantage of this
vulnerability “after certain years” by defeating Egypt. Verse 13 ex-
plains, “For the king of the north shall return, and shall set forth a
multitude greater than the former, and shall certainly come after cer-
tain years with a great army and with much riches.”
Soon thereafter, Antiochus formed an alliance with Philip of
Macedonia to attack Egypt and retrieve Phoenicia and Southern Syria
from Egypt. The famous Jewish historian, Josephus, states that a large
number of Jews joined Antiochus in this campaign. Verse 14 describes
this. Again, you should try to carefully read each verse from your Bi-
ble as this outline of history is laid before you.
Next, Antiochus laid siege all the way from Egypt to Sidon, even-
tually seizing control of Judea in 198 B.C., at the Battle of Mount Pa-
nium. Notice the reference to the Holy Land (Judea) as “the glorious
land” (vs. 15-16).
At this time (198 B.C.), Antiochus arranged to have his daughter,
Cleopatra, and the now little boy king, Ptolemy Epiphanes, marry. But
this plan to control and possess Egypt, through deceit, failed, because
Cleopatra deceived her father, Antiochus, and did not help him take
control of Egypt (vs. 17). (This was not the same Cleopatra as the fa-
mous Egyptian queen of 31 B.C.)
This caused Antiochus to focus on defeating and taking control of
the coasts of Asia Minor, including the islands around it (197-196
B.C.). However, in the Battle of Magnesia (190 B.C.), Lucius Corne-
lius Scipio Asiaticus, the Roman general, defeated him and destroyed
his army (vs. 18).
Daniel records, “Then he shall turn his face toward the fort [for-
tresses] of his own land: but he shall stumble and fall, and not be
found.” Antiochus, after redirecting his concerns toward his own for-
tresses, was killed in 197 B.C. while seeking to consolidate his assets
by plundering the Oriental Temple of Belus in Elymais (vs. 19).
Heliodorus, the “raiser of taxes,” was sent by Seleucus IV Philopa-
tor to raise money throughout Judea. However, Heliodorus poisoned
Seleucus IV, who consequently reigned only eleven years—187-176
B.C. (vs. 20).
Seleucus IV had no heir, so his younger brother (Epiphanes or
Antiochus IV) won control of the kingdom by flattery (“flatteries”)
and deceit. As the next verse states, this man was an extremely “vile,”
contemptible person and his aid, Eumenes, did come to assist him.
Rawlinson states that “Antiochus [Epiphanes], assisted by Eumenes,
drives out Heliodorus, and obtains the throne, B.C. 176, he astonishes
his subjects by an affectation of Roman manners and good-natured
profuseness [flatteries]” (vs. 21).
The Role of Antiochus IV (Epiphanes)
The next verse pictures an effort by Antiochus Epiphanes to remove

the Jewish High Priest (“prince of the covenant”). Antiochus’ pur-
pose was to install someone who would be loyal to him. Some mis-
understand the term “prince of the covenant” to be a reference to
Christ. However, it is not (vs. 22).
The next three verses are an insight into Antiochus’ character
and manner. He started with a small group of supporters, yet through
flattery and deceit he slipped into greater power and secured greater
numbers of followers. Although his ancestors granted favor to the
Jews, he swept into Lower Egypt and Galilee, thereby alienating the
Jews. Rawlinson states that the Jews “were driven to desperation by
the mad project of this self-willed monarch” and “Threatened with
war by the ministers of Ptolemy Philometor [the then king of the
south], who claim Coele-Syria and Palestine as the dowry of Cleopa-
tra, the late queen-mother, Antiochus marches against Egypt” (pp.
255-256, 277-278).
This occurred in 171 B.C. It was then that his nephew (Ptolemy
Philometor) attacked him with a “great army.” However, Ptolemy’s
officers betrayed him to Antiochus and he lost the battle (vs. 23-25).
In 174 B.C., Antiochus had joined his young nephew Ptolemy at
a feast. Antiochus feigned support for Ptolemy against his brother,
Euergetes II, in a case of mutual deceit (vs. 26-27).
The Abomination of Desolation
Next, Antiochus decided to attack and slaughter as many Jews as

possible. Upon returning from Egypt in 168 B.C., with “great
riches,” he sacked the Temple at Jerusalem and took the golden
vessels from it—all as part of his planned genocide of the Jews. He
turned back toward Egypt, this time without similar success, be-
cause Ptolemy Philometor had secured assistance from Rome (vs.
28-29).
The Roman commander, Popillius, brought his fleet of ships to
attack Antiochus. Popillius secured surrender on his own terms,
which included leaving Egypt after returning Cyprus to Egypt. This
caused Antiochus, once again, to vent his anger against Judea (the
Jews) as he was returning to Antioch. This “indignation against the
holy covenant” offered favor to any Jews who would renounce their
beliefs and practices (vs. 30).
Antiochus dispatched troops to Palestine one year later, in 167
B.C., with terrible results for all who fell in his path. He destroyed
the Temple and its sanctuary—doing away with the daily sacrifice
(described in Daniel 8:11, 24), while setting up an image, the
abomination of desolation, directly on the altar of the Temple—
thus defiling it, or making it desolate! (There are those who attempt
to portray this verse as having been fulfilled at the time the Dome
of the Rock was built on the Temple site, over eight centuries later,
in the seventh century A.D. For this to be true, all of the verses that
have been explained to this point would require some other equally
plausible explanation to “work” with the precision we have seen
every step of the way thus far. This would also apply to all the
verses that follow verse 31.) Antiochus Epiphanes placed the
“abomination that makes desolate” in the Temple in 167 B.C. (vs.
31).
Antiochus’ prophetic fulfillment of this verse is a great “type”
of a latter day fulfillment to occur in our time. Luke 21:20 makes
plain that Jerusalem will be left in “desolation” by “armies” that
will “surround” and destroy it. The gravity of this prophecy will be
addressed in more detail at the end of this section. However, it is
important for the reader to recognize that God often uses duality to
show the world, through prior similar events, exactly what He in-
tends to do again—to repeat—usually in a far greater way, in the
future.
This is an absolutely vital key to understanding the meaning of
all Bible prophecy!
Christ and the Apostles Enter the Prophecy
The first part of verse 32 describes Antiochus’ attempt to destroy

the Jewish religion. He actually outlawed both the daily sacrifice
and the daily ministration of the Temple through a system of flat-
tering (with favors) any Jews who would renounce their beliefs.
It is critical to understand that, from the middle of verse thirty-
two, the prophecy shifts forward to the time of the New Testament
Church. We have watched each step of this prophecy unfold through
two centuries of time. The time setting now fast-forwards approxi-
mately 200 years to depict true Christians, through the next 2,000
years, especially in the late stages of this age, “even to the time of
the end: because it is yet for a time appointed” (vs. 35). Notice that
verse 32 speaks of “people that do know their God shall be strong
and do exploits [great works].” Verse 33 continues, “they that un-
derstand among the people shall instruct many.”
At this point, many theologians and commentaries note that
the highly detailed, precisely-fulfilled, verse-by-verse story ap-
pears to come to an abrupt end with this verse. But this is not
true!
These two portions of verses picture two entirely different time
settings—the first being a type of the latter. Certainly Antiochus
did “corrupt by flatteries” a great many Jews. The latter part of
verse 32 speaks of the time of the Maccabees, who resisted Antio-
chus’ pattern of corruption and slaughter. They represented a type
of what Christ and the apostles would begin to do when Christ built
His Church (Matt. 16:18).
Christians are supposed to be “strong” and should always be
prepared to “instruct many”—because they “understand” what God
is doing in His Plan on Earth! Of course, Christ and the apostles
certainly fulfilled these verses toward many.
Daniel specifically records that at the time of the end (12:10),
“none of the wicked shall understand; but the wise shall under-
stand.” The entirety of Daniel 12 is a continuation of this end-time
setting—established from here forward. (Our booklet Are These
the Last Days? discusses this in greater detail.)
The latter part of verse 33 is a picture of the martyrdom of
Christ and all of the apostles except John. For true Christians, per-
secution and martyrdom continued into the Middle Ages. (For
those who have grown lukewarm, this will occur again before
Christ returns.)
Verses 34-35 are a clear, powerful description of the path of
God’s true people from the time the New Testament Church was
founded all the way to the present. Notice: “Now when they shall
fall, they shall be [helped] with a little help: but many shall cleave
to them with flatteries. And some of them of understanding shall
fall, to try them, and to purge, and to make them white, even to the
time of the end: because it is yet for a time appointed.” (This verse
should be compared with Revelation 12:6, 11, 13-17.)
Verse 36 describes the king of the north during the early centu-
ries of the New Testament Church. From 65 B.C. forward, the Ro-
man emperor (king of the north) controlled the Holy Land (Judea).
Each Roman emperor certainly did “exalt himself, and magnify
himself above every god,” by requiring all his subjects to worship
him—and he even required sacrifices to be offered to him, like he
was a god! Roman emperors did act as though they were gods.
They did speak against the true God and persecuted His true ser-
vants—Christians—for many hundreds of years.
Verse 37 shows how Roman kings, prior to A.D. 476, had wor-
shipped idols. History records that Roman emperors required their
subjects to worship them as gods!
Verse 38 describes how the entire Roman Empire did “honor the
god of forces [margin, “munitions”].” The Roman army did develop
into the most powerful war machine in history to that time, and the
empire amassed gold, silver, jewelry, etc. From Justinian’s reign, in
A.D. 554, when the “deadly wound” of Revelation 13 “was healed”
(after a 78-year period from A.D. 476, when three northern barbarian
tribes had swept into and temporarily controlled Rome), the civil
emperors in Rome did begin to honor (with power, gold and silver) a
god that had been unknown to their ancestors or “fathers.”
This “god” held a high religious office and received great defer-
ence from Roman emperors.
Through these emperors, this high religious office controlled or
“ruled over many” and had great power and wealth given to it. Care-
fully compare this portion of the prophecy with Revelation 17:4-5
and 18:3 and 16, where this religious power is described as “Baby-
lon” and “the mother of harlots” who “fornicates” with the “kings”
and “merchants of the earth” (vs. 38-39)!
The Time of the End
Verse 40 plainly uses the term “at the time of the end.” It then makes
reference to “the king of the south shall push at him,” while it ex-
plains that “the king of the north shall come against him like a whirl-
wind…” What does this mean? Who are these kings? Who is this
end-time king of the south?
Anciently, it was Egypt. Rome seized Egypt and made it a prov-
ince. Today, Egypt does not have a king and is a modern republic.
During the intervening centuries, there has been no great king of the
south. However, recall that Ptolemy III Euergetes did seize part of
Ethiopia, as the king of the south in Egypt, in 247-222 B.C.
Both Rawlinson and the Encyclopedia Britannica (11th edition)
explain that Egypt and Ethiopia were governed together several dif-
ferent times. Ethiopia was the only part of the territory controlled by
the king of the south that remained independent until the twentieth
century.
The King of the South is Ethiopia
Once again, only Ethiopia continued and remained independent in

East Africa from the time of the Roman Empire. Therefore, no other
country or government could fit as the king of the south—i.e., by hav-
ing been a part of the ancient land controlled by the “king of the
south.” Remember, verse 40 explains that the setting is the time of the
end. The king of the south “push[es]” toward the north—or Rome.
This occurred in 1895. At that time, about 10,000 men, under the
Ethiopian King Menelik, came against the Italian army led by Gen-
eral Baratieri. It should be noted that Eritrea (north of Ethiopia) be-
longed to Italy, while southeast of Ethiopia was Italian Somaliland.
One year later, in 1896, the Italian General Baratieri attempted
to defend Eritrea against the Ethiopian attack. Over 11,000 soldiers
were either killed or taken prisoner. The greatly outnumbered and
inexperienced Italian army was virtually destroyed in a battle fought
over rugged, mountainous terrain.
Italy never forgot this defeat and vowed revenge.
In 1927, Mussolini determined that he would attack Ethiopia in
eight years (1935), at a point forty years after the defeat. He followed
through, and this did occur in 1935! Again, notice verse 40, in its
reference to Mussolini’s attack: “…and the king of the north shall
come against him like a whirlwind, with chariots, and with horse-
men, and with many ships; and he shall enter into the countries, and
shall overflow and pass over.”
A whirlwind is the equivalent of a tornado, which is a powerful
storm that drops out of the sky. Mussolini did, in fact, bring a large
air force to attack Ethiopia. Of course, his “chariots” were modern
tanks and other armaments. The “many ships” were part of an ar-
mada carrying over 100,000 soldiers to the battle. Verse 40 ends with
an amazing statement—it describes this great force as “pass[ing]
over.”
Just as God foretold, Mussolini withdrew and did not complete-
ly finish his attack. This is because God has reserved one final great
leader who will arise in Europe and complete this prophecy! We have
now arrived at our precise point in time when the verses that follow
verse 40 are those that are yet to be fulfilled—while all verses preced-
ing and through verse 40, are already fulfilled and have become es-
tablished facts of history!
May all who read the next five verses understand their message
for our time!
Final Coming Revival of The Roman Empire
Many Bible prophecies reveal that there is yet coming one final res-
urrection of the Holy Roman Empire—when a final king of the north
will seize the world stage for a short period prior to the Return of
Christ (Dan. 8:23-25). The world is now moving toward this final
terrible time of great trouble. This dictator will gather ten other kings
(Rev. 17:12-13), who will give their power and allegiance to him, in
this last revival of the Holy Roman Empire.
Verse 41 says of this king, “he shall enter also into the glorious
land.” This entrance into the glorious land, or Holy Land, has not yet
happened! The prophecy continues, “And many countries shall be
overthrown: but these shall escape out of his hand, even Edom, and
Moab, and the chief of the children of Ammon.” (Incidentally, Moab
and Ammon comprise the modern Middle Eastern nation of Jordan.
Many prophecies indicate that God may spare this region because of
His plan for a place to protect His true servants.)
Since verse 42 says, “Egypt shall not escape” this time, Egypt
could not be the king of the south. Then, verse 43 says, “the Libyans
and the Ethiopians shall be at his steps.” The king of the north will,
once again, control these two countries, which Italy lost control over
at the end of World War II.
Verse 44 makes reference to “tidings [news] out of the east and
out of the north shall trouble him.” Russia and the Orient lie north
and east, respectively, from where the final resurrection of the Holy
Roman Empire will be established in the Middle East.
Remember, prophetically, God uses Jerusalem as the geographic
point from which to reference any direction. The king of the north
will hear some troubling news and Russia, coupled with many na-
tions from the east, will join the war, centered in the Middle East.
Verse 45 summarizes the end of this longest of all Bible prophe-
cies. The king of the north (the final ruler over the last revival of the
Holy Roman Empire) will sweep into the modern land of Israel, “the
holy mountain,” to establish his religious headquarters. Another
prophecy, in Zechariah 14:2, says “the city [Jerusalem] shall be tak-
en.” The rest of this verse must be read to fully understand the horror
that occurs when Jerusalem is taken and conquered.
Take a moment to read Luke 21:20, where Jerusalem’s desola-
tion comes from armies that surround it. Zechariah 14:3 continues,
explaining what ultimately happens: “Then shall the Lord go forth,
and fight against those nations, as when He fought in the day of
battle. And His feet shall stand in that day upon the Mount of Olives
which is before Jerusalem on the east” (vs. 4). In the end, Jesus
Christ destroys the armies that destroyed Jerusalem!
When speaking of the final beast and false prophet, Daniel 11:45
concludes, “Yet he [the beast] shall come to his end, and none shall
help him.” (Also note Daniel 8:25.) Zechariah 14:3 explains that
Christ will deal with him—as well as with the false prophet. Revela-
tion 19:19-20 and Zechariah 14:12 give more explanation to the ter-
rible end that will come to these two infamous people!
Examining what has already been fulfilled in Daniel 11 would
have been incomplete without also examining what it warns is yet to
occur before the Return of Jesus Christ. If God has consistently and
accurately foretold already-fulfilled events, prior to their fulfillment,
then we must not ignore all of the other events and trends that His
Word foretells in advance. What HAS happened on schedule carries
enormous implications in regard to what will yet happen in the fu-
ture—and right on schedule!
One Final, Unusual Prophecy
There is one last prophecy that needs to be examined. It is God’s

personal challenge to you on a specific matter wherein He says that
you can prove Him. It is the remarkable prophecy concerning the
biblical principle of tithing found at the end of the Old Testament.
The prophet Malachi asks, “Will a man rob God?” (Mal. 3:8). Be
careful that you do not say that this is an Old Testament scripture
with no effect today.
Did you realize that the New Testament Church is built directly
on top of the prophets? I never heard this in Sunday school or in the
church of my youth. Ephesians 2:19-20 says, “you are…fellowciti-
zens with the saints, and of the household of God; and are built upon
the foundation of the apostles and prophets, Jesus Christ Himself
being the chief corner stone.” There it is—the true Church—God’s
Church!—stands directly on a foundation that includes the prophets!
What is written in the prophets is instruction to God’s New Testa-
ment Church!
We can now read a powerful series of verses. The first two set the
stage for a verbal exchange between God and His people. Notice:
“For I am the Lord, I change not…Even from the days of your fa-
thers you are gone away from Mine ordinances, and have not kept
them. Return unto Me, and I will return unto you, says the Lord of
hosts” (Mal. 3:6-7). The exchange then shifts to a rhetorical question
from the people to God: “But you said, Wherein shall we return?”
Now God answers with His own question: “Will a man rob God? Yet
you have robbed Me.” The context returns to another rhetorical ques-
tion from the people: “But you say, Wherein have we robbed You?”
God’s answer is: “in tithes and offerings” (vs. 7-8)! When people
do not pay God His tithes—and do not give Him His offerings—He
considers them to be robbing Him. Robbing is thievery—stealing!
Not only is it stealing, but it is stealing from God!
Few things could be more serious!
Stealing from God brings consequences. In the next verse, God
continues, “You are cursed with a curse: for you have robbed Me,
even this whole nation.” This statement is directed to all the modern-
day nations that descended from the twelve tribes that comprised
ancient Israel. Generally, these nations are the democratic nations of
Western Europe, and the primarily English-speaking nations of the
world—the United States, Canada, Britain, Australia and New Zea-
land.
These nations are under a growing curse directly in part for their
sin of stealing God’s tithes. Remember that Abraham and Isaac were
not Israelites, yet were required to pay tithes. Therefore, all nations
suffer from the curse of not obeying God’s financial laws.
This world is based on the “get” way rather than the “give” way,
which is God’s way! People constantly strive to “get” more for them-
selves. This violates the Tenth Commandment, which forbids covet-
ing. Notice what God says of His people, and of all nations, in a
prophecy directed to those alive at the end of the age: “For from the
least of them even unto the greatest of them every one is given to
covetousness; and from the prophet even unto the priest every one
deals falsely” (Jer. 6:13).
Two chapters later, there is an almost identical statement, except
that God also warns of the horrific punishment He will bring because
of this worldwide attitude.
The subject of Malachi is God’s coming punishment on the en-
tire world during the Day of the Lord—called the Day of God’s
Wrath. This theme is found in nearly all of the Minor Prophets—the
last twelve, short books of the Old Testament. See Joel 1:13-15; 2:1-
14; 3:1-21; Amos 5:18-20; and Zephaniah 1:7-18, among other plac-
es. Malachi continues the theme of the Day of the Lord and actually
pictures tithing as the key to a repentant attitude.
Consider!
How could God punish the nations of the world for robbery, if
the tithing law is not in effect today? This would make no sense and
would make God terribly unjust if He did this.
The context of Malachi continues with an offer from God. It is
directed both at the modern peoples of Israel and to any single indi-
vidual who chooses to take God at His word. Notice: “Bring you all
the tithes into the storehouse, that there may be meat in Mine house,
and prove Me now herewith, says the Lord of hosts, if I will not open
you the windows of heaven, and pour you out a blessing, that there
shall not be room enough to receive it” (vs. 10).
This is a promise! Pay Almighty God His tithes and He will
bless you beyond what you have room to receive! Will you believe
this?
The patriarch Jacob believed God and this is what he expected,
once he began to pay His tithes. Jacob was prepared to tithe—if God
would provide for, bless and guide him. His life became a testimony
to the fact that God keeps His Word, if men obey Him. (Read our free
booklet End All your Financial Worries, to learn more about tith-
ing.)
Paying God’s tithes works! As shown, there is a cause and effect
relationship that the tithepayer has come to understand. I have seen
demonstrated, as have a great many others, the powerful proof of
tithing. It is a law as surely as is the law of gravity. It “keeps” those
that keep it and “breaks” those that break it. Granted, this is not ac-
ceptable proof to the avowed skeptic, who is not willing to “prove”
God—and who would never part with what he thinks is his money.
Since he has no interest in obeying God on any other point, the skep-
tic is certainly not about to give ten percent of his income to enter
into a test he has no interest in proving correct!
Will you prove God on this point? Are you willing to see if pay-
ing God’s tithes “pays off”? This extraordinary proof of prophecy is
one that you can understand by looking at conditions in the world
around you and one where you can run your own test in order to
come to your own conclusion.
Summation
You have seen many different proofs of the Bible. This section has
conclusively established its divine authority, and this just primarily
from prophecies that have been fulfilled exactly as foretold. Indi-
vidually and collectively, they represent the greatest single proof—
actually, many separate proofs within the one overall enormous proof
of prophecy—that the One who purports to have inspired the Bible
actually did so.
But then there is the question of how—through whom—God re-
corded, compiled and preserved His Word…
Section iii 211
section iii
How We Got the Bible
I s the Bible complete without the Apocrypha or other obscure writ-

ings? Is there sufficient evidence to prove whether these docu-
ments belong in God’s Word? Many facts about the assembly and
preservation of the Bible show God’s guiding hand in the entire pro-
cess. Section III explains the amazing story of how God preserved
His Word!
Where did the Bible come from? The previous section made
plain that God authored it—but how did we get it in its present
form? Is it complete? Many sincerely wonder: Do we have the en-
tire Bible? Some feel that no one can know. Is there any way to
prove this?
There are plain answers to these and related questions.
Consider for a moment. Are you able to preserve important fi-
nancial papers that you need to keep? Can families preserve trea-
sured photographs, protected in an album? Are companies able to
preserve records vital to their existence? Can the National Archives
protect important documents and artifacts from America’s history?
Is the Internet capable of preserving virtually EVERYTHING?
The answer to all these questions is “Of course!”
If God can create the universe—and all life within it—surely He
can preserve His inspired Word. Yet, most seem to think that God is
less capable of preserving what is vital to Him than are human be-
ings!
The design and development of the Bible is a fascinating story.
This section will explore in essential detail the canonization (the
binding and confirming) of those books that God intended to pre-
serve for all time as His Word—Holy Scripture.
The Parameters
Three separate areas need to be understood and appreciated to an-

swer the opening series of questions. We will present the overwhelm-
ing evidence in the following general format:
(1) The design and layout of the Old Testament (including can-
onization).
(2) The design and layout of the New Testament (including can-
onization).
(3) The study of the Apocrypha and other documents not canon-
ized.
Part 1: The Design and Layout of the Old Testament
The Jews preserved the Hebrew Scriptures. Romans 3:1-2 tells us:
“What advantage then has the Jew? Or what profit is there of circum-
cision? Much every way: chiefly, because that unto them were com-
mitted the oracles of God.”
The oracles of God consist of the Sacred Scriptures and the Sa-
cred Calendar. To find the source of the true Scriptures, we must look
to the Jews, whose leaders were commissioned to both preserve and
protect them.
How certain can we be that God is able to preserve His Word for
us today—over 1,900 years after the final canonization of the New
Testament? Christ answers this in Matthew 24:35: “Heaven and earth
shall pass away, but My words shall not pass away.”
Notice another statement by Jesus that expands on this principle:
“Think not that I am come to destroy the law, or the prophets: I am
not come to destroy, but to fulfill. For verily I say unto you, Till
heaven and earth pass, one jot or one tittle shall in no wise pass from
the law, till all be fulfilled” (Matt. 5:17-18).
The phrase, “the law or the prophets,” is a short term for the
Hebrew Sacred Scriptures, as we will see shortly. Christ did not come
to destroy the Scriptures, or nullify the Law of God, but to fulfill
them—the prophecies of His human existence and sacrifice.
How We Got the Bible 213
Notice the following verse, which indicates that Christ realized
that the Jews possessed the proper Scriptures, prophesying a specific
fulfillment: “But how then shall the scriptures be fulfilled, that thus
it must be?…But all this was done, that the scriptures of the prophets
might be fulfilled. Then all the disciples forsook Him, and fled”
(Matt. 26:54, 56).
Acts 17:10-11 shows where the brethren looked in order to find
the true Scriptures: “And the brethren immediately sent away Paul
and Silas by night unto Berea: who coming there went into the syna-
gogue of the Jews. These were more noble than those in Thessaloni-
ca, in that they received the word with all readiness of mind, and
searched the scriptures daily, whether those things were so.”
Timothy, the son of a Jewish woman, had always been familiar
with the true Scriptures: “And that from a child you have known the
holy scriptures, which are able to make you wise unto salvation
through faith which is in Christ Jesus. All scripture is given by inspi-
ration of God, and is profitable for doctrine, for reproof, for correc-
tion, for instruction in righteousness” (II Tim. 3:15-16).
Many other verses could be cited to reinforce this fact, but the
point is clear. Every synagogue possessed exact replicas or copies of
the texts found in the Temple. Even the term “holy scriptures” liter-
ally meant “Sacred Scriptures.” Sacred refers to the Holy Place of the
Temple. The term “holy scriptures” is actually translated “Temple
Scriptures” in the Englishman’s Bible. Again, all the sets of Scrip-
tures in the synagogues were replicas of the texts found in the Tem-
ple.
The Arrangement of the Books
The King James Version and virtually all other more modern transla-
tions list 39 individual books in the Old Testament. These books do
represent the entirety of the Old Testament. But the one problem
with them is the order in which they are found.
Since these books comprise the official Hebrew canonized Scrip-
tures, this is where we should look to establish the correct order.
First, notice that Christ told His disciples, after His Resurrection,
that Bible verses foretold of His life and mission: “And He said unto
them, These are the words which I spoke unto you, while I was yet
with you, that all things must be fulfilled, which were written in the
law of Moses, and in the prophets, and in the psalms, concerning Me.
Then opened He their understanding, that they might understand the
scriptures” (Luke 24:44-45).
As Luke wrote of this account, he was specifying which Scrip-
tures—the Hebrew canonized Scriptures—Christ pointed out as His
inspired Word. They foretold of His life and fulfillment of many
prophecies concerning Him.
Luke was specifying this information to the gentile readers of
his Greek manuscripts.
The Hebrew canonized Scriptures are emphasized here in con-
trast to such counterfeit documents as the Septuagint, written in the
Greek language. (More will be covered about the Septuagint later.)
Accurate and valid copies of the Hebrew Scriptures translated into
the Greek language did exist in the first century.
Notice that Christ Himself identified the Hebrew Scriptures by
the following terms: (1) The Law of Moses, (2) the Prophets, and (3)
the Psalms.
These are the three major divisions of the Hebrew Scriptures—
the Old Testament. They were arranged according to the recorded
words of Jesus Christ in Luke 24:44-45.
Before defining these three sections in detail, keep in mind that
the arrangement is different than we find in the Kings James Version
and other modern translations of this time.
The reason for this change in order is that the Roman Catholic
Church based its Latin Vulgate on the Egyptian Septuagint Version,
written in Greek. Unlike the Jews, these mainly Samaritan religion-
ists had no commission to preserve the Scriptures as the oracles of
God. Therefore, they did not fear the God of Israel, and proceeded to
group the Scriptures as they saw fit. They rearranged the order of the
Old Testament books according to subject, ignoring the order ac-
cording to the Law, the Prophets, and the Psalms.
The arrangement we find in most all bibles at this time reflects
the rearrangement by these non-Jewish counterfeits. The order of the
39 books is radically dismantled. Yet we shall see their original
placement and come to appreciate why that order was important.
Note what Flavius Josephus states in regard to the number of
books in the Hebrew Scriptures: “For we [the Jews] have not an in-
numerable multitude of books among us, disagreeing and contradict-
ing one another, but only 22 books, which contain the records of all
the past times; which are justly believed to be divine” (Against Api-
on, Book I, Section VIII).
The following scholars associated with the Catholic movement
also publicly acknowledged that there were 22 books to the Hebrew
Scriptures: Origen (A.D. 210), Athanasius (365), Cyril of Jerusalem
(386), and Jerome (410).
We first list the books of the Law, also known as the Torah or
Pentateuch:
The Law of Moses (5 books):

Genesis; Exodus; Leviticus; Numbers; Deuteronomy
Note that in this first section of the Law, the order is not changed.
The radical changes appear in the second (the Prophets) and third
sections (the Psalms or Writings).
Now, we list the original order of the Prophets. Note how the
books are divided and sub-divided:
The Former Prophets (2 books):

Joshua-Judges (combined into one); Samuel-Kings (combined into
one)
The Latter Prophets (4 books):

Three major prophets (each one book): Isaiah; Jeremiah; Ezekiel;
“The Twelve” prophets (the following texts combined into one): Ho-
sea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zepha-
niah, Haggai, Zechariah, Malachi
Finally, the third division known as the Psalms. This division is

also referred to as the Writings. It is divided into three parts:
The Former Poetic Books (3 books):

Psalms; Proverbs; Job
The Megillot or Festival Books (5 books):

Song of Solomon; Ruth; Lamentations; Ecclesiastes; Esther
The Latter Restoration Books (3 books):

Daniel; Ezra-Nehemiah (combined into one); Chronicles (combined
into one)
This original order is completely chronological. This will be
more thoroughly appreciated once we study the canonization and
other historical aspects involved.
The Significance of the Numbers
There is another aspect of the significance of the number 22. Sextus

Senensis, a Jewish scholar, A.D. 1520, is credited with the following
statement: “As with the Hebrews there are 22 letters, in which all
that can be said and written are comprehended, so there are 22 books
in which are contained all there can be known and uttered of divine
things” (Introduction to the Old Testament, Green, p. 87).
With the significance of the 22 books or scrolls of the Hebrew
Scriptures and the 22 letters of the Hebrew alphabet, a type of an
alphabetical “acrostic” most likely paralleled those 22 books. An
acrostic exists when 22 verses each begin with a word spelled with a
different letter of the Hebrew alphabet, and each letter (beginning
with the first) continues in order all through the alphabet in sequence.
In other words, the first letter of the alphabet corresponds with the
first letter of the first verse. Then the second letter of the alphabet
corresponds with the first letter of the second verse, and so on. The
parts of an acrostic can be single verses each, or sets of verses, or
possibly chapters or even books.
An example of a complete acrostic is Psalm 119. Here, eight
verses are grouped together into 22 sets of verses. The first letter of
all eight verses of each set is the same letter of the alphabet. Thus the
first eight verses begin with the first letter, the next eight verses all
begin with the second letter of the alphabet, and so on. Not only is
this poetic chapter a perfect and complete acrostic, astoundingly, the
syllables of each verse have to perfectly match each other, because it
was set to music.
Psalm 119 covers the subject of the Law of God being perfect
and complete. Thus, a perfect and complete acrostic is used to em-
phasize that completeness. Every single verse of this chapter in the
original Hebrew mentions the Law of God, using terms such as law,
precepts, judgments, statutes, commandments, etc. The eight verses
per meter, times the 22 letters of the Hebrew alphabet, equals 176.
There are precisely 176 verses in Psalms 119.
Together, Psalms 111 and 112 form a complete acrostic showing
that God will completely redeem His people. Both chapters contain 10
verses each, but the 10th verse of both chapters contains two sections.
The way our Bibles are divided into chapters and verses does not
always properly coincide with the method or intent with which these
were written (see inset). Proverbs 31:10-31 contains 22 verses form-
ing another complete and perfect acrostic. These verses describe a
complete and perfect woman. Another complete acrostic is found in
the book of Lamentations. This acrostic emphasizes the complete
destruction upon all Israel.
A broken acrostic runs through Psalms 9 and 10. Here, seven
letters seem to be purposely left out. This is said to represent the
broken condition that will occur on Earth during the time frame that
Psalms 9 and 10 portray in the prophetic sense.
During Christ’s time (as documented by Josephus and various
others), the Hebrew Scriptures consisted of 22 books. As a point of
interest, when one adds the 22 books of these Scriptures to the 27
books of the New Testament, a total of 49 books results. To the Jews,
the number of 49 (seven times seven) represents absolute comple-
tion.
(Also, if every one of the Old Testament books are counted indi-
vidually—and the Psalms are counted as five because of their natural
division—the Old Testament total is 43 books. Adding this to the
New Testament total of 27 yields the number 70, which is ten times
God’s number of completion or perfection.)
By the second century, many Jews became somewhat envious of
the significance of “their” Scriptures being combined with the New
Testament to give a total of 49 books. At that time, the Jews adjusted
the order of the Hebrew Scriptures to increase the number to 24. This
was done by dividing Joshua-Judges into two books and by dividing
Samuel-Kings into two books, giving a new total of 24 books (see
The Design and Development of the Holy Scriptures [Outline], E.L.
Martin, pp. 9, 12).
This slight rearrangement by the Jews gave a different number,
but the books within a division were never moved to another divi-
sion.
Before and during this time, the Jews had complete disgust for
the Egyptian Septuagint Version, which totally reshuffled the books
of the second and third divisions (the Prophets and the Writings).
As mentioned before, this is where the Catholics inherited their
erroneous order of the Old Testament and passed it on to us today in
the same distorted order, through the King James Version and most
all other versions available today.
Some have observed that many Hebrew Bibles bear the label
TANAK (or often TANAKH) on the front cover and have asked what
this means. This name is actually derived from the three parts of the
Hebrew Scriptures:
TORAH is the name given to the division on the Law of God—
first 5 books.
NEBEE-EEM is the name for the Prophets division.
KETHUVEEN is the Writings division.
By taking the initial letters of the three titles (T,N,K) they form
the word TANAK. The Bible of the Jews was named for these three
major divisions. This shows their acceptance of the true divisions, as
opposed to various corrupted versions like the Septuagint.
History of Old Testament Canonization
Moses compiled and wrote all five books of the Law (Pentateuch)
during the 40 years in the wilderness. He used pre-Flood documents
and other sources to compile the book of Genesis.
Genesis, Exodus, and Leviticus were written during the very
first years in the wilderness. Numbers was written as the continuous
record of the journey through the wilderness. Of course, at the outset,
Moses never anticipated that the journey would last 40 years. The
book of Deuteronomy was written during the very last months at the
end of the journey.
Just before his death, Moses presented to the priesthood of Israel
the five books he had compiled and written (Deut. 31:9). These orig-
inal Scriptures were stored in the Ark of the Covenant. Under author-
ity of the high priest, scribes made copies of these scrolls.
All the kings of Israel were required to copy the entire Penta-
teuch, or five books of the Law. This precept was added by Samuel
and observed by David, Solomon, and later by most of the kings of
Judah.
Next, the Book of Joshua/Judges was written by Samuel. This
book was classified with the prophets primarily because it was writ-
ten by a prophet—Samuel. This work was primarily historic, but laid
the groundwork for the following books of Samuel/Kings and the
Latter Prophets. Samuel established the prophetic order with his
“company of the prophets” throughout Israel (I Sam. 10:5, 10;
19:20).
Some of the historic facts from Joshua were most likely com-
piled from sources possibly generated by Joshua and some of the
loyal servants of God that followed after him. By the same token,
much of the detailed information of the history of the earlier kings of
Israel and Judah was most likely recorded by Elijah and later com-
piled and written by Isaiah for the section of Kings in the Book of
Samuel/Kings. After all, who was more qualified to write of the ex-
periences of Elijah than Elijah himself?
Elijah carried on with the Prophetic Order of schools in Israel
that Samuel had inaugurated over 200 years earlier (II Kgs. 2:3, 5;
4:38). One of the very purposes of these schools must have been to
document historic events and transcribe previous records to be com-
piled at some later time into canonized manuscripts. Elisha and oth-
ers associated with these schools for the prophets certainly contrib-
uted to the historic records after the time of Elijah.
Obviously, the books of the major and minor prophets were writ-
ten by the authors to whom the books are attributed. These prophets
wrote and sealed their own works, to be added to the Scriptures dur-
ing subsequent times of canonization.
King David wrote and canonized much of the Psalms. He had
assembled all the building materials together with which his son,
Solomon, would build the Temple after his death. David established
the 24 (2-week) courses for the priests and for the Levites and sing-
ers, as well. He wrote two of the five books. These first two books
consisted of the first 72 chapters of Psalms, the official Psalms used
for the Temple service by the singers.
The Psalms dedicated to Asaph and to Korah were also written
by David and dedicated to these outstanding singers. These Psalms
would include most of Book 3. Other contributors to the book of
Psalms included Moses (author of Psalm 90 and a number of the fol-
lowing Psalms in book 4). More of David’s Psalms appear in book 5
along with some of the Psalms of degrees written by Hezekiah.
Solomon compiled and wrote the Proverbs after the time of
David. Agur of Proverbs 30 and Lemuel of Proverbs 31 both refer
to Solomon. Lemuel means “the king who rejected God.” The writ-
ing of Solomon late in his life reflected lessons from much bitter
experience. This wise old monarch was offering sage advice from
having grievously sinned against God. He advised submission to
God (Ecc. 12:13)—hardly the conduct of someone hostile and un-
repentant.
Though Ecclesiastes and Song of Solomon were written by Sol-
omon, these books, along with other writings, were not canonized
until the time of Ezra, as we will soon examine.
The Role of Hezekiah, Isaiah and Jeremiah
During the time of Hezekiah, king of Judah, and Isaiah the prophet
(this was during Isaiah’s younger years), the threat of attack and cap-
tivity by Assyria was very real. Hezekiah and Isaiah proceeded to
canonize certain books for the remnants of Israel and Judah to look
for proper guidance, in case all religious services were suspended by
an Assyrian invasion and captivity.
At this time, ten of the twelve tribes of Israel had already been
recently taken into captivity. Much of Judah had later been taken into
captivity by these Assyrians (II Kgs. 18:13). These Jews were taken
to Eastern Europe where many still live to this day (Compendium of
World History, Vol. 2, Hoeh, Chap. 4). Only the Jews of Jerusalem
were spared along with other Jews who were able to find refuge be-
hind Jerusalem’s walls. Jerusalem was spared due to God’s favor to-
ward King Hezekiah (II Kgs. 18:5-7).
Each of the 15 Psalms of degrees (chapters 120-134) coincides
with one of the 15 steps leading to the Temple. The singers would
advance one step daily with each of the Psalms of degrees at a desig-
nated time of the year in their worship service. Of these Psalms, five
were attributed to David, another to Solomon, and scholars attribute
the other nine to Hezekiah, who also canonized much of the Psalms.
Isaiah 38:9-21 shows an extensive psalm by Hezekiah. Certainly he
was gifted and sufficiently qualified to be used to compose some of
the Psalms.
Hezekiah established a “tri-grammaton” symbol, which indicat-
ed that a book of the Scriptures was officially bound or confirmed—
canonized. This was continually used to seal canonized books after
his time.
Later during the time of King Josiah, Judah was under threat of
invasion and captivity as had occurred during the time of Hezekiah
about 85 years earlier. Josiah was assisted and advised by certain
servants of God, including Jeremiah. This somewhat paralleled the
time of Hezekiah, in which he was assisted and advised by Isaiah.
Another similarity was that both Hezekiah and Josiah had been
preceded by very wicked fathers. When both ascended to the throne,
they re-established the true worship of God in Judah and both re-
opened and restored the Temple that had been closed and defiled by
their evil fathers.
During Josiah’s time, the threat came from Babylon. Yet, Josiah
besought God and peace was promised to Judah as long as he lived
(II Chron. 34:27-28). He was much beloved of God for his righteous
zeal (II Kgs. 23:25). During this time, additional scripture was can-
onized primarily by Jeremiah. This canonization involved most of
the minor prophets.
Jeremiah wrote the book of Lamentations after Josiah was killed
in battle—much to the dismay of Jeremiah and all Judah. Lamenta-
tions is indeed prophetic of what the modern descendants of Israel
are yet to suffer, although written in the shadows of the imminent
invasion by Babylon. The book of Jeremiah was not completed until
well after the fall of Jerusalem.
During the captivity of Judah in Babylon, Daniel was in an ex-
alted position of power and had authority to preserve Hebrew Scrip-
tures as they were taken to Babylon.
Most likely, there were a number of copies in addition to the
Temple Scriptures. The various references that Daniel made to the
Scriptures were authentic, as he had access to them and carefully
examined them (Dan. 9:2, 11).
The Crucial Role of Ezra
Ezra was the priest and scribe who gathered all the books and made
the final canonization of the Hebrew Scriptures.
Some of the historical background of that time will be covered
shortly, but first we should focus upon some of the editing that Ezra
and others made to clarify certain portions of Scripture.
Ezra inserted some editorial notes to clarify to the Jews of his
time the current names of certain towns mentioned in the Law. Some
of the editorial notes attributed to Ezra are Genesis 14:7, 17; 23:2,
19; 36:31-39.
Moses also inserted some editorial remarks. Some of those at-
tributed to him are Genesis 2:13-14; 12:8. (This was the location
where Bethel was yet to be settled.)
Samuel added some important parts to the Law. In I Samuel
10:25, which states, “Then Samuel told the people the manner of the
kingdom, and wrote it in a book, and laid it up before the Lord,” the
term “a book” should be “the book.” This indicates that Samuel
wrote in a book that already existed. The only book that was laid up
before the Lord at that time was the law of Moses.
Deuteronomy 17:14-20 is the part that Samuel added, dealing
with instructions concerning a king over Israel. Ezra later inserted
editorial comments in Deuteronomy 34:5-6, and 10 pertaining to
Moses after the time of his death.
As stated above, Ezra was responsible for the final canonization
of the Hebrew Scriptures. It was understood in the first century that
the prophetic spirit in that era had ended with Ezra.
Ezra came to Jerusalem and Judea after the Babylonian captivity,
where over 40,000 Jews had returned to rebuild Jerusalem and other
cities. The Temple had been rebuilt by about 515 B.C. Most of these
returning exiles were not zealous to obey God. Many had intermar-
ried with the surrounding idolatrous gentiles. In about 457 B.C., God
sent Ezra to rectify the situation.
Ezra 7:10 summarizes: “For Ezra had prepared his heart to seek
the law of the Lord, and to do it, and to teach in Israel statutes and
judgments.”
Ezra came with 2,000 priests, Levites, and servants of the Tem-
ple to restore the worship of God. This process of turning the Jews
back to God took about 13 years.
Nehemiah, who was sent to be governor over Judea, assisted
Ezra in restoring the true worship in Judea. Ezra and Nehemiah sum-
moned all the Jewish leaders together to sign a special covenant that
they would henceforth obey the laws of God (Neh. 10:28-39). How-
ever, the high priest Eliashib was not present at this gathering.
This meeting established the governing assembly in Judea known
as the Great Assembly. It was headed by Ezra, Nehemiah and all the
principle priests and elders of Judea. This 120-member assembly
also convened to establish which books were to be canonized. They
assisted Ezra in his responsibility of final canonization during the
years that followed. After Ezra’s death, the high priest was to preside
over the Great Assembly.
Eliashib, who never met with the assembly, disagreed with Ezra
and the assembly. Eliashib had other allegiances (Neh. 13:4-7). His
grandson, Manasseh, was married to a Samaritan princess. This rep-
resented a political-religious alliance between the top families of Sa-
maria and Judea.
Manasseh was excommunicated from Judea. He relocated to Sa-
maria, where Samballat (his wife’s father) made him high priest of
the Samaritans. One of the points of the above-mentioned covenant
was for those who married gentile wives to put them away.
Manasseh refused to give up his Samaritan wife. This event was
the real beginning of the Samaritan form of religion in Israel, and
the beginning of reasons for later antagonism that developed be-
tween Samaritans and Jews. Manasseh had a temple built on Mt.
Gerizim (a counterfeit of the Temple on Mt. Zion). He also rejected
all the Hebrew Scriptures except the Pentateuch—the five books of
the Law.
Ezra and the Great Assembly later divided the Hebrew Scrip-
tures into the 3 major divisions and 22 individual books. Ezra changed
the Jewish script to square script, as had been used in Babylon, in
order for Jews to recognize Samaritan schemes to pass their counter-
feit writings as canonized Scripture. The Temple Scriptures and
eventually all copies of it were changed to square script.
Since the Samaritans had also corrupted the Sacred Calendar,
Ezra changed the names of the months to the names of those the Jews
learned in Babylon. Thus, Abib became Nisan, Zif became Iyar, etc.
The Babylonian names for the months of the calendar have been re-
tained to this day.
Chronicles was written by Ezra. Isaiah had long since written the
Book of the Kingdoms (Samuel/Kings). The outlook of the book of
Chronicles was from a priestly perspective. Ezra emphasizes through-
out this book that Jerusalem has always been the headquarters of
God’s government. This was emphasized to show that the Samari-
tans were falsely claiming they were the center of God’s religion.
Ezra references 15 secular sources to validate his claim, while
the Book of the Kingdoms gave hardly any outside secular sources.
Ezra, along with Nehemiah, took careful measures to counter the
deceitful tactics of the Samaritans by canonizing the Hebrew Scrip-
tures (source of the Old Testament). Likewise, the Samaritans’ de-
scendants, under Simon Magus, counterfeited the New Testament,
and attempted to have it canonized—without success.
How do we know that we have the same Hebrew Scriptures that
Ezra canonized? After the destruction of the Temple in Jerusalem in
A.D. 70, preservation became the responsibility of Jewish religious
leaders instead of the state. Several Jewish sects made sure that the
others did not change the text.
In the fourth and fifth centuries A.D., some of the Jews tried to
replace the official text with illegitimate ones. To stop this effort, the
officials restored the old authoritative manuscripts handed down
since pre-Roman days. These were made the standard text—the
Masoretic Text. This is the same one followed today and the set of
scriptures that Ezra canonized.
Part 2: The Design and Layout of the New Testament
The apostles and other disciples of Christ recorded the New Testa-
ment. Certain apostles canonized it. Notice the prophecy in Isaiah
8:13-17:
“Sanctify the Lord of hosts Himself; and let Him be your fear,
and let Him be your dread. And He shall be for a sanctuary; but for a
stone of stumbling and for a rock of offense to both the houses of
Israel, for a gin and for a snare to the inhabitants of Jerusalem. And
many among them shall stumble, and fall, and be broken, and be
snared, and be taken. Bind up the testimony, seal the law among My
disciples. And I will wait upon the Lord, that hides His face from the
house of Jacob, and I will look for Him.”
Isaiah 7:14, 8:8 and 9:6 all show the general context of the
above-quoted verses. They speak clearly and undeniably of the time
of Christ. His disciples were to bind up the testimony and seal the
Law. This they did. Christ delivered the New Testament, yet He re-
quired His servants to record—and to bind up and seal—that written
record.
The New Testament was written to those “called out” ones (John
6:44, 65), who were to grow in character and qualify for rulership in
the coming kingdom of God. It was not a commission to a nation, or
for preservation in the same sense as the Old Testament had been.
The real identity and mission of Christ and the concept of called
out ones becoming part of the God Family and ruling with Christ
“threw” the Jews “for a loop,” as seen in Isaiah 8:13-17. Such a con-
cept was so foreign to them that they considered it blasphemy (John
10:31-38). They had been molded into a certain pattern of thought
and outlook regarding the meaning of the Scriptures and the fulfill-
ment of prophecy.
Only the Jews who were part of those called out and whose
minds God had opened were able to understand. Of course, all of the
very first called out ones—of God’s Church—were Jews, as those
from other tribes of Israel and gentiles began to be called shortly
thereafter.
At first, the apostles believed that Christ would return in their
lifetime and that canonization of the gospels, Acts, and a number of
letters would not be needed. After all, the “70 weeks” prophecy of
Daniel 9 gave no indication that the final half of the “week” would be
delayed nearly 2,000 years.
Besides, the servants of that time might not have understood the
seven times delay upon Israel, Judah or upon Babylon. (Yet, there
was no need to understand this at that early stage of time.)
Also, the Olivet prophecy, described in Matthew 24, Mark 13
and Luke 21, sounded as if it applied to the Jews of that time. Jerusa-
lem had been surrounded by armies. Terrible warfare and suffering
had occurred, and it appeared that the first four seals had been (and
were being) fulfilled.
The apostle Paul thought that Christ would return in his lifetime
(I Thes. 4:15-16; II Thes. 2:1-2; I Cor. 15:51-52). Eventually, those
surviving apostles (whether in the Greek and Roman world or dis-
patched among distant tribes of Israel) realized that Christ would
return much later.
Notice the apostle John’s answer to the Roman Emperor Domi-
tian when he questioned him about the reign of Christ: “You [Domi-
tian] shall also reign for many years given you by God, and after you
very many others; and when the times of things upon the earth have
been fulfilled, out of heaven shall come a King, eternal, true, Judge
of the living and the dead…” (Ante-Nicean Fathers, Roberts and
Donaldson, pp. 560-2).
More About Canonization and Paul’s Letters
Now we turn to particular writings in the New Testament that indi-

cated the apostles were very aware of their responsibility to bind and
seal the New Testament. Recognize that in a general sense of the
term, all the writers of the Scriptures, both Old Testament (O.T.) and
New Testament (N.T.), were called prophets.
Notice the words of the resurrected Christ to those who were
slow to understand the significance of events leading up to His mi-
raculous Resurrection: “Then He said unto them, O fools, and slow
of heart to believe all that the prophets have spoken: ought not Christ
to have suffered these things, and to enter into His glory? And begin-
ning at Moses and all the prophets, He expounded unto them in all
the scriptures the things concerning Himself” (Luke 24:25-27).
Again, in a general sense, Jesus referred to all the writers of the
Scriptures as prophets.
When the apostle Peter stated, “We have also a more sure word
of prophecy; whereunto you do well that you take heed…” (II Pet.
1:19), he was not exalting himself and the other apostles above the
writers of the Old Testament.
He was well aware that he and the other apostles had been per-
sonally tutored by the One who inspired all the other prophets. The
“more sure word of prophecy” was a direct reference to Christ, as
opposed to His human instruments of that time. Christ had opened up
new understanding to His Church—He was the Source of that “more
sure word of prophecy.”
Now notice the words of Paul at the conclusion of Romans:
“Now to Him that is of power to establish you according to my gos-
pel, and the preaching of Jesus Christ, according to the revelation of
the mystery, which was kept secret since the world began, but now is
made manifest, and by the scriptures of the prophets, according to
the commandment of the everlasting God, made known to all nations
for the obedience of faith” (16:25-26).
The “scriptures of the prophets” mentioned here refers to the
Old Testament prophets, but also to others, because the revelation to
which Paul refers might have been additional knowledge only avail-
able when Christ made them “manifest.”
Paul also acknowledged the abundance of the revelations given to
him (II Cor. 12:7). He knew that he was to disseminate this under-
standing to the Church: “Whereof I am made a minister, according to
the dispensation of God which is given to me for you, to fulfill the
word of God; even the mystery which has been hid from ages and from
generations, but now is made manifest to His saints” (Col. 1:25-26).
With full humility, but with a strong sense of reality, Paul could
state to the Church, “For this cause also thank we God without ceas-
ing, because, when you received the word of God which you heard of
us, you received it not as the word of men, but as it is in truth, the
word of God, which effectually works also in you that believe” (I
Thes. 2:13).
Now note what Peter said regarding Paul’s writings: “And ac-
count that the longsuffering of our Lord is salvation; even as our
beloved brother Paul also according to the wisdom given unto him
has written unto you; as also in all his epistles, speaking in them of
these things; in which are some things hard to be understood, which
they that are unlearned and unstable wrest, as they do also the other
scriptures, unto their own destruction” (II Pet. 3:15-16).
Paul’s letters were referred in context to “the other scriptures.”
Since Peter had canonized many of Paul’s letters, he knew firsthand
that they were now Scripture. Note that Paul, shortly before his mar-
tyrdom, instructed Timothy to bring Mark with him (II Tim. 4:9-11).
It was for a specific mission in which he also instructed Timothy to
bring “especially the parchments” (vs. 13).
There are strong indications that Mark was dispatched to Baby-
lon with those parchments to present to Peter (I Pet. 5:13), the chief
apostle who canonized those very writings of Paul. By that time,
Paul had been martyred, but the parchments were already sent to
their destination.
Shortly after Peter canonized those parchments—Paul’s let-
ters—he too was martyred at the behest of the Roman Emperor Nero.
The writings that Peter had canonized up to that time comprised all
the writings of the New Testament except what John would later add
and canonize.
The Gospels, Acts and Writings of John
The four gospels, as they appear in the King James Version and other
versions, are arranged in the correct order. Matthew was written first.
Matthew was a Levite, and primarily addressed his gospel to the
Jews. Mark was written next. Mark was a companion and an inter-
preter for Peter. He wrote the account as Peter had proclaimed it—
Peter being the eyewitness in this account.
Luke’s gospel was written for Greek readers. He was a compan-
ion of Paul. Luke also wrote the book of Acts in the Greek language.
Since Luke was not an eyewitness, he based his writing upon much
diligent research, compiling what a number of apostles and disciples
had earlier documented (Luke 1:2). Luke strived to write the things
“in order” (vs. 3) and thus establish a chronological order of
events.
The fourth gospel (John’s) was written after the other three gos-
pels. The others were left in the same order since Peter’s canoniza-
tion. John’s gospel was unique from the others, just as Luke’s was
unique from those that preceded his. John had been away from the
area of Judea and the Mediterranean region for about 50 years. He
and the other surviving original apostles had been dispatched to the
areas of the 12 tribes of Israel where God had called many into His
Church.
By the time of A.D. 90, John was the only surviving apostle of
the original 12. God had preserved his life for a special mission.
Neither Peter nor John himself, nor the others, originally understood
why John would live longer or what his mission would be (see John
21:21-23).
John’s final mission was multifaceted. First of all, he wrote his
gospel. In spite of the observations of Eusebius and other historians,
John most likely wrote his gospel when he was in the region of
France for about 50 years, well before the 90s A.D. (see our book
Where Is the True Church? – And Its Incredible History!, p. 21).
The tone of John’s gospel reflects careful forethought and peace-
ful introspection. It was carefully written over a period of time, most
likely well before John returned to the turbulent region of Judea and
Asia Minor.
John went to the area of Ephesus, in Asia Minor, after he re-
turned to Judea and found the Temple and Jerusalem long since de-
stroyed. Certainly, John must have been well aware of the Jewish war
that had occurred about 20 years before his return to the area.
The Church of Ephesus was the headquarters during the era that
bore the very same name. From here, John wrote his general letters
to the churches. The tone of these letters reflected a great amount of
turbulence mixed with urgency, due to the apostasy, as well as perse-
cution.
Shortly after John arrived and settled at Ephesus, Emperor
Domitian began the second imperial persecution (the first was car-
ried out by Nero). John was imprisoned on the isle of Patmos in the
Aegean Sea, where he received the Revelation and the command to
write it down. Christ probably allowed John to be imprisoned to give
him the solitude and precious time necessary to carefully document
the Revelation of Jesus Christ. This was to be the final book of the
New Testament and the entire Bible.
When John was released from prison, he went back to Ephesus.
Here, he worked closely with an evangelist (possibly an apostle)
named Philip (one of the original deacons) and Polycarp. With the
help of Philip, he trained and advised Polycarp and others who would
oversee the initial stage of the Smyrna era.
After completing his own writings, John may have revised some
of them with editorial comments. But his final important mission
was the final canonization of the New Testament. His canonization,
like Ezra’s, was extremely vital for the preservation of the true Scrip-
tures. Just as Ezra had to canonize the true Scriptures in order to set
them apart from Samaritan counterfeits, John had to take measures to
protect the true Scriptures from counterfeit writings by the followers
of Simon Magus and others of similar persuasion.
Upon his binding and sealing of the New Testament Scriptures,
Christ commissioned them to be preserved by an unexpected group.
The Church of God, systematically persecuted and hunted down over
the centuries, was in no position to preserve these Scriptures.
God used the Greeks to preserve these Scriptures. Unlike the
Church of God, the Greeks were not persecuted, but were free to re-
main in their homeland. Their mission would be to treasure, preserve
and copy the New Testament word for word and letter by letter—
through the long, dark night of the Middle Ages.
It was not essential for these people to believe or even under-
stand the central message in order to preserve them. God did indeed
preserve these Scriptures through the Greek people.
The Proper Arrangement of the New Testament
We have already mentioned that the order of the gospels is the same
as presented in modern Bibles. The book of Acts follows next. Then
we should come to a section that has been dislocated from its original
position—the seven general epistles: James, I Peter, II Peter, I John,
II John, III John and Jude.
The church in the east, in Greek-speaking regions, insisted that
the General Epistles appear before Paul’s letters. The universal
church in the west, headed by Rome, insisted that Paul’s letters come
first, especially the book of Romans. They opposed anything that
was labeled as Jewish or “Judaizing practices.” Thus, the objection
of the Greek eastern church was overruled in favor of the west, and
the general epistles were moved.
Here are some other reasons the general epistles belong before
Paul’s letters:
• They were intended for the general Church of God and were
not addressed to any specific congregations as were Paul’s.
• They mainly contain general information.
• God always sent his servants to the Jews first (Rom. 1:16; 2:9-
10). This included Paul.
• All of the authors of the general epistles preceded Paul in the
order of time.
• General epistles do give some necessary background to better
understand Paul’s letters.
Paul’s letters are supposed to follow the general letters as estab-
lished in the original canonization and confirmed by the Greeks, who
were to preserve the N.T. Scriptures. Paul’s letters generally contain
stronger meat and more specific instructions. The pastoral epistles of
Timothy, Titus and Philemon are even stronger. Hebrews, written by
Paul, was originally rejected by the Catholics because it sounded
“too Jewish.”
Now we summarize the order of the New Testament, containing
27 books in 4 major sections:
Gospels and Acts:

Matthew; Mark; Luke; John; Acts
General Epistles:
James; I Peter; II Peter; I John; II John; III John; Jude
Letters to Specific Churches from Paul:

Romans; I Corinthians; II Corinthians; Galatians; Ephesians; Philip-
pians; Colossians; I Thessalonians; II Thessalonians
General Letter of Paul:

Hebrews
Pastoral Letters of Paul:

I Timothy; II Timothy; Titus; Philemon
Other Writings of John:

Revelation
(Paul wrote the following books while in prison: Ephesians, Phi-

lippians, Colossians and Philemon.)
As stated before, when one adds the 22 books of the O.T. to the
27 books of the N.T., a total of 49 books results—representing abso-
lute completion. Out of envy, the Jews of the second century altered
the number of their books to 24 (as explained earlier) in order to
erase this significance.
But the true Scriptures remain intact even though the order of the
O.T. has been rearranged primarily by the Roman Catholic Church,
following the order of the corrupt Septuagint version. Then they sim-
ply rearranged the N.T., as well.
The Church of God can maintain purity of doctrine since God
has guaranteed that all the Scripture has been preserved. This is most
foundational and vital for those who seek God’s truth!
Part 3: The Apocrypha and Other Uncanonized Documents
The Roman Catholics contend that they are the exclusive preservers
of the Bible, with the authority to determine which books should be
in the O.T. or N.T., and the order in which they are to be placed. They
also acknowledge that they have exercised due authority by adding
the seven books of the Apocrypha and portions of three others to the
O.T.
Some Catholic translations contain the following books, called
the Apocrypha: Tobit, Judith, Wisdom of Solomon, Ecclesiasticus,
Baruch, and I and II Maccabees.
Besides these books, one portion is inserted in the middle of
Daniel 3, titled, “Song of the Three Holy Children.” At the end of
Daniel is an added chapter (13) called “Susana and the Elders.” Then
is chapter 14, called “Bel and the Dragon.”
The word Apocrypha comes from the Greek and means “hid-
den” or “secret in origin.” In English, synonyms for apocryphal in-
clude words such as “unauthentic” and “ungenuine.” The very name
of these books verifies their lack of authenticity!
The Apocryphal writings come from a mysterious beginning
with a secret origin. With this in mind, notice the following com-
ments in regard to the sharp contrast between the canonized Scrip-
tures and apocryphal writings:
“Christianity as it springs from its Founder had no secret or eso-
teric teaching. It was essentially the revelation or manifestation of
the truth of God.” The Apocryphal writings are further defined as
“inconsistent elements existing side by side with the essential truths
of Christianity” (Encyclopedia Britannica, 11th edit., Vol. 2, p.
176).
Actually, there are hundreds of other apocryphal writings, such
as the “Gospel According to the Egyptians,” “Gospel of the Birth of
Mary,” “The Apocalypse of the Virgin,” and on and on.
Most all the oldest known versions of apocryphal writing differ
from each other. It is very rare to find any two that are identical.
Between 200 B.C. and A.D. 100, many apocryphal writings ap-
peared among the Essene Jews. One of the most notorious of these
spurious documents was the book of Enoch.
It should be noted that Jude 14 does not mention this book, but
rather is quoting a prophecy by Enoch handed down by God’s ser-
vants from before the time of Noah.
The document called the Book of Enoch made an attempt to
discredit God’s Sacred Calendar in the first century. It was summar-
ily rejected by Jude and all the other apostles.
Another interesting fact pertaining to the book of Enoch is that
even the Catholics reject it! In spite of such a questionable track re-
cord, some continue to wonder whether such apocryphal works
might be inspired, as were the canonized Scriptures. The best solu-
tion to this issue is to ask: Did Christ and the apostles ever recognize
them or quote from any books of the Apocrypha? Did they ever show
any approval of them?
To answer this, there are 263 direct quotations of the O.T. found
in the N.T. Beside this, there are 370 statements found in the N.T.
which are references to passages in the O.T. In both the O.T. and N.
T., there are no quotes and no allusions to any of the writings of the
Apocrypha!
It is well documented that the Essene Jews originated many
apocryphal writings. It would be beneficial to learn more about the
nature of the beliefs of these Jews.
The Encyclopedia Britannica informs us: “The Essenes were an
exclusive society, distinguished from the rest of the Jewish nation in
Palestine by an organization peculiar to themselves…They had fixed
rules…and regulations for the conduct of their daily life even in its
minutest details.
“Their membership could only be recruited from the outside
world, as marriage and…[all association] with women were abso-
lutely renounced…the tenets of the society were kept a profound
secret, it is perfectly clear from the concurrent testimony of Philo
and Josephus that they cultivated a kind of speculation, which not
only accounts for their spiritual asceticism, but indicates a great de-
viation from the normal development of Judaism, and a profound
sympathy with Greek philosophy, and probably also with Oriental
ideas [emphasis ours]” (11th edit., Vol. 9, p. 779).
It is also interesting that this same article continues on the subject
of the Essenes: “Their office-bearers were elected” (ibid., p. 780).
Remember that I Timothy 4:1-3 categorizes forbidding to marry
with doctrines of demons. The Essenes resorted to the fabrication of
fictitious documents to justify the many doctrines of demons they
adopted.
The Record of History
The Apocrypha is traced from the Vulgate of the Roman Catholic

Church after the fifth century. From there, it was traced back to the
Septuagint and on to Alexandrian influences—originating from a
mixture of hybrid sources such as Samaritan and Essene writings.
The more devout Jews of the Dispersion accepted no other canon
than the very Scriptures accepted by the Jews of Jerusalem and Judea.
The following quote illustrates the exalted position of the canonized
Scriptures even outside the area of Judea.
Philo, the Jewish philosopher of Alexandria (Egypt) explained
why he “makes no quotations from the Apocrypha, and he gives not
the slightest ground for the supposition that the Jews of Alexandria
of his time were disposed to accept any of the books of the Apocry-
pha in their Canon of ‘Holy Scripture’” (Philo in Holy Scripture,
Ryle, p. 33).
The law portion of the Greek Septuagint version of Alexandria
(Egypt) was translated from the Samaritan Pentateuch rather than
the official Jewish Version. This can be categorically proven by the
existence of 2,000 places where the Septuagint disagrees with the
official Jewish Version, but agrees perfectly with the Samaritan Pen-
tateuch.
The Jews used in translating the Septuagint were “Samaritan
Jews.” As late as the early A.D. 300s, the Apocrypha was not yet
added to the Septuagint. These apocryphal writings were later added
to the Septuagint version, which was already corrupted before these
unwarranted additions.
In the fourth century (300s A.D.), at the Council of Laodicea,
the Apocrypha was still excluded from the Scriptures (Encyclopedia
Britannica, 11th edit., Vol. 16, p. 189).
In the year A.D. 384, renowned Roman Catholic scholar, Je-
rome, began translating the Latin Vulgate. He made his translation
directly from the Hebrew (ibid., Vol. 3, p. 881). This translation from
the Hebrew excluded the Apocrypha, as Jerome had rejected it as
being false.
Shortly afterward, at the Council of Carthage, Augustine, the
Canaanite Bishop from Hippo, North Africa, led the way for the ap-
proval of the seven Apocryphal books. This was the first official “ac-
ceptance” of these questionable writings still rejected by many Ro-
man Catholic scholars.
It was not until the Council of Trent (1563) that the Roman Cath-
olics declared the Apocrypha to be “equal” with any of the books of
the Bible. The Catholics intended to alienate the Protestants with this
ruling and did so by declaring anyone who rejected the Apocrypha to
be “anathema of Christ.”
Lost Books of the Bible?
There are a few other books that some have questioned as being “lost
books of the Bible” simply because they are quoted once or twice.
Remember that, in Acts 17:28, Paul quoted heathen poets.
Certainly, no one claims that heathen poets were a missing part
of the scriptures, but the logic that some employ is equally without
basis. Paul quoted certain religionists who condemned Cretians as
always being liars in Titus 1:12-13. This does not mean he sanc-
tioned that statement along with anything else they may have said as
worthy of being canonized.
The following are some of the so-called “lost books” of the Old
Testament:
• Book of the Wars of the Lord (Num. 21:14)
• Book of Jasher (Josh. 10:13; II Sam. 1:18)
• Book of the Acts of Solomon (I Kgs. 11:41)
• Book of Nathan the Prophet (I Chron. 29:29)
• Book of Gad the Seer (I Chron. 29:29)
• Prophecy of Ahijah the Shilonite (II Chron. 9:29)
• Visions of Iddo the Seer (II Chron. 9:29)
Note that the last 4 books listed were quoted in the books that
Ezra canonized. Why did he not add these books to the canon? The
answer is that God did not authorize him to do so.
When writers compile information in order to complete part of a
bigger picture, every source that contributes any given part of the big
picture may not be relevant in its entirety. Even though each of the
sources may be completely reliable and accurate, they may not be a
part of the bigger picture that God is guiding the writer or prophet to
communicate.
During the time that Samuel conducted his “company of the
prophets,” part of the students’ duties would have had to include the
recording of events and compiling of accounts from sources written
previously.
Many isolated accounts were combined into a unified bigger pic-
ture in documenting the flow of historical events. This would have
applied to Elijah as he conducted the schools of the prophets at a
later point in time. God allowed such servants to document not only
the history in general, but also many accounts in which God dealt
with individuals, kings and entire nations.
When servants such as Isaiah or Ezra later canonized the ac-
counts into larger works, they mainly compiled other existing works
into a larger unified flow of history. So these servants and prophets
actually built upon the labor of previous servants.
Some of the books listed above could have been drafts that God
caused to exist for later servants to be able to contribute to the bigger
picture. This being the case, God would only cause the final product
to be canonized, not every draft in the stages of development.
Those who question the ability of God to preserve the Hebrew
Scriptures or the Greek New Testament fail to realize that this is
something that He has carefully engineered and brought to pass.
Only those who stand in awe of God’s power to preserve His Word
will avoid being washed away in a sea of doubt.
After having proven all things (I Thes. 5:21), including God’s
ability to preserve the complete Bible, we are able to confidently
trust God when He makes an unequivocal promise.
Almighty God plainly states, “Heaven and earth shall pass away,
but My words shall not pass away” (Matt. 24:35). We must all grow
to the point that we can take God at His word—and believe Him!
But we must also be sure that when we are studying the books,
chapters and verses of the Bible they are in fact the words of God,
and not something less…
Section iv 237
section iv
Which Translations
Are Best?
T he Bible as we know it today has been passed down through the

centuries. Referenced only briefly earlier, over the past few
years, there has come an explosion of different translations and “spe-
cialty” Bibles. Some of these can be helpful. Others are inaccurate,
and some pitifully so. How can you be sure which one to use? Which
is the most accurate?
God commands His servants to “seek you first the kingdom of
God” (Matt. 6:33), and to “search the Scriptures [the Bible] daily”
(Acts 17:11). But how can this be done if the Bible has not been
translated into the language of the “common people”? This section
explains which of the over 70 English translations produced today
you should use.
The introduction of the King James (KJV) or Authorized Version
(AV) of the Bible states, “But how shall men meditate in that which
they cannot understand? How shall they understand that which is
kept closed in an unknown tongue?…Translation it is that opens the
window, to let in the light; that breaks the shell, that we may eat the
kernel.”
The word “bible” conjures up mystery in some people’s minds.
from the Greek biblos, it simply means “a sheet or scroll of writing;
book.”
The languages in which the Bible was originally written are pri-
marily Hebrew, for the Old Testament (with a few exceptions in Dan-
iel and Ezra), and Greek in the New Testament. If a person is not able
to read Hebrew and/or Greek, then he must rely on reading a trans-
lated version in his own language or vernacular. Of course, no Bible
translation is 100% accurate. There will be errors, based on the
meaning of certain words, phrases, idioms and each individual’s pre-
conceived ideas. God could have directly sent men who could have
translated the Bible into the language of the people. But God has
tested the Bible “scholars” of this world to see how careful and dili-
gent they would be in keeping His Word accurate.
Dead Sea Scrolls Offer Proof
We learned the Old Testament was preserved by the Jews, who were
one of the twelve tribes of Israel. They were entrusted (Rom. 3:1-2)
to carry down, from generation to generation—by precisely copying
and meticulously preserving—the entire text of the Old Testament.
The Jews took this responsibility so seriously that, as they were mak-
ing copies, they counted the words and letters to make sure nothing
was added or omitted. This text is known as the “Masoretic Text.”
Without doubt, the discovery of the Dead Sea Scrolls in 1947 proves
the accuracy of the Old Testament scriptures we have today. The
climate around the Dead Sea is quite arid and perfect for preserving
materials such as the scrolls.
These scrolls include complete books and portions of books
written 2,000 years ago. One well-preserved scroll of the Book of
Isaiah was written in “square letter” Hebrew, which dates it to the
second century B.C. This single document alone put to rest the spec-
ulation that Isaiah was written after the time of Christ—thus proving
correct the prophecies of Jesus.
Most of the scrolls were written between 100 B.C. and A.D. 68,
and most likely hidden just before the Roman armies destroyed Jeru-
salem in A.D. 70.
When these newly-discovered scrolls were translated and then
compared to our modern King James Bible, they harmonized com-
pletely. The only significant differences are those of spelling. We
cannot be surprised at this, because, even in our lifetime, certain
words have undergone changes in spelling. For instance, “subtil” to
“subtle” and “centre” to “center.”
Dr. Yigael Yadin, an expert on the Dead Sea Scrolls, once said,
“What is astonishing is that despite their antiquity and the fact that
Which Translations Are Best? 239
the scrolls belong to this pre-standardization period, they are, on the
whole, almost identical with the Masoretic Text known to us. This
establishes a basic principle for all future research on texts of the
Bible. Not even the hundreds of slight variations established in the
texts, affecting mainly spelling and occasionally word substitution,
can alter that fact.”
Professor Miller Burrows of Yale University states, “The con-
spicuous difference in spelling and grammatical forms between the
[Isaiah Scroll] and the Masoretic Text, makes their substantial agree-
ment in the words of the text all the more remarkable.”
The discovery of the Dead Sea scrolls allows us to travel back
1,000 years earlier than the oldest previously known manuscripts.
They provide for us proof that the Old Testament, as we have it, is
accurate and reliable.
Catholic Translations
In the first three centuries, the Catholic Church used the oldest avail-
able fragments of the New Testament. These are called the “Western
Text.” They are full of notable corruptions, contradictions, deletions
and counterfeit additions. They vary so much that there is no way of
accurately knowing what constitutes the New Testament. Scholars
admit that they originated in Rome.
Catholics and Protestants agree that the Bible is the inspired
Word of God, but disagree on which books belong in the Bible. The
Catholic Old Testament canon includes books such as Tobias, Judith,
Wisdom, Ecclesiasticus, Baruch, and I and II Maccabees, with added
sections in Esther and Daniel that are missing in the KJV. These
added books are referred to as the “Apocrypha” and are not accepted
as scripture by Protestants and others. Among scholars, it is common
knowledge that there are obvious historical inaccuracies in the books
of Tobias and Judith.
The Codex Vaticanus just happened to be found in the Vatican
Library in 1481. The quality of the text is amazingly intact. But it
leaves out a substantial amount of text. For instance, Genesis 1:1
through 46:28 is missing, as well as Psalms 106 through 138, Paul’s
Pastoral Epistles, Hebrews 9:14 through 13:25, and the entire book
of Revelation. In the gospels alone there are 748 whole sentences,
452 clauses and 237 words missing. Codex Vaticanus has all the
books of the Catholic Old Testament except for I and II Maccabees.
The Codex Sinaiticus was discovered in A.D. 1844 by Prof.
Tishendorf on a trash pile outside the walls of St. Catherine’s Mon-
astery, at the base of what some believe is the mountain where Moses
received the Ten Commandments. It had been thrown out as garbage
by monks. On nearly every page there are corrections and revisions
by as many as ten different people. It contains most of the New Tes-
tament plus the “Epistle of Barnabas” and “Shepherd of Hermes.”
Codex Sinaiticus lacks II Maccabees, but includes IV Maccabees.
The Greek Septuagint was translated during the Hellenistic era
(331 B.C. to A.D. 100), to benefit Jews of Alexandria, Egypt, who
spoke Greek. About 250 B.C., the first five books of the Bible were
translated by 72 Hellenist Jews. The name Septuagint comes from
the Greek phrase “of the seventy.” A few decades later, the books of
the Prophets were translated as well. This is where the Codex Vatica-
nus, Codex Sinaiticus and Codex Alexandrinus originated.
Codex Alexandrinus has all of the books of the Catholic Old
Testament, plus III and IV Maccabees.
The Greek Septuagint translation of the Old Testament has many
corruptions and should not be used.
The text of the Revised Standard Version (RSV) has been the
work of so-called higher critics over the past 150 years. They base
their work on both the Codex Vaticanus and Codex Sinaiticus. But
they originated in Egypt in the fourth century A.D., through the work
of schools and critics in the early centuries after Christ. Together,
these texts are also known as the “Alexandrian Text.” Some think
they should rely on the oldest text available. This text has about 5%
of the known Greek manuscripts and has been altered over the years.
The fact that it is the oldest manuscript does not make it accurate. As
a copy of the text wore out, a new copy was made—written by hand.
This explains why there are few old copies. Each was disposed of
and destroyed as a newer one replaced it. Critics seem to forget that
accurate copies of the original are far superior to corrupt copies, no
matter how old they are.
The King James Version
When King James commissioned a group of 57 scholars to translate

the Bible in 1607, he looked for the best men at that time to produce
a new translation using only the original Hebrew (Masoretic Text)
and Greek (Byzantine/Received/AntiochianText) manuscripts.
These men were divided into six groups: Three for the Old Tes-
tament, two for the New Testament, and one for the Apocrypha (later
dropped). When each group finished its work, they submitted it to
another group of twelve men for review. This next group found it
necessary to add certain words not found in the original in order for
the text to flow in the English language. These added words are in
italics so that anyone reading will be able to tell which words were
added. The initial job was finished in two years, but an additional
nine months was taken for yet another group to evaluate the work of
the first groups. Since it was first published in 1611, only minor mod-
ifications (mostly spelling) have been made.
The King James Version uses the “Byzantine Text” (also known
as the “Syrian” “Antiochian” and “Received” texts) for its main man-
uscript of the New Testament. This text circulated throughout the
Byzantine Empire. It also circulated in Syria and in its capital, An-
tioch. Scholars often call it Koine (Greek: “common”) to designate
its 95% accuracy.
There are some small differences among the almost 5,000 Greek
manuscripts that we use to compare. But most of these differences do
not change the intent or meaning of the verses.
We saw the Bible is inspired by God in such a way that we can-
not base doctrine on any one verse. Doctrine or teaching is not found
nicely wrapped up in one place. Again, “For precept must be upon
precept, precept upon precept; line upon line, line upon line; here a
little, and there a little” (Isa. 28:10).
The actual differences in manuscripts involve words or phrases
that do not change the intent of the verse. By putting all the verses
together on any particular subject, you can come to a sound decision
on what the verses’ intent is.
Questions of Authority
There are only two places in the New Testament that come into ques-
tion about authenticity: Mark 16:9-20 and John 7:53-8:11.
The last part of Mark’s gospel is not found in some of the oldest
manuscripts, but it is found in some copies. The language used is
somewhat different than that of the rest of the book, leading some to
believe that someone other than Mark actually finished this section.
But if these last verses are left out, the chapter does not come to a
logical ending. Because God does things decently and in order (I
Cor. 14:40), these verses do belong; they were inspired by God to be
there.
referring to John 7:53-8:11, the margin notes in the New King
James Version (NKJV) state, “NU brackets 7:53 through 8:11 as not
in the original text. They are present in over 900 manuscripts of
John.” Again, this section does not take away nor add anything that
would change the intent of the book. In fact, a theologian once said,
“the account has all the earmarks of historical veracity.”
Addressed in the body of the book, one deliberate hoax that was
perpetrated after the New Testament was completed is found in I
John 5:7-8: “For there are three that bear record in heaven, the Fa-
ther, the Word, and the Holy Ghost: and these three are one. And
there are three that bear witness in earth, the spirit, and the water,
and the blood: and these three agree as one.” Transcribers who be-
lieved in the pagan Trinity concept added the italicized words to sup-
port their beliefs.
Those who use this verse to support the Trinity doctrine are ei-
ther ignorant of the verse being altered, or are blatantly trying to de-
ceive. Nowhere does the Bible teach the pagan doctrine of the Trin-
ity. Although this verse is found in the KJV and the NKJV, there is a
marginal note in the NKJV stating, “NU, M omit the rest of v. 7 and
through on earth of v. 8, a passage found in Greek in only four or five
very late mss.”
The Critical and Experimental Commentary says of this section
that the verse was not found in the Latin Vulgate until the eighth
century. Adam Clarke’s Commentary states, “But it is likely that this
verse is not genuine. It is wanting in every MS. Of this epistle written
before the invention of printing, one excepted, the Codex Montifor-
tii, in Trinity College, Dublin: the others which omit this verse
amount to one hundred and twelve.
“It is wanting in both the Syriac, all the Arabic, Ethiopic, the
Coptic, Sahidic, Armenian, Slavonian, etc., in a word, in all the an-
cient versions but the Vulgate; and even of this version many of the
most ancient and correct MSS. have it not. It is wanting also in all the
ancient Greek fathers; and in most even of the Latin.”
Translation Problems
When one language is translated into another, certain problems arise.

Even under the best conditions, translations produce inaccuracies,
because there is no exact correspondence between languages in syn-
tax and vocabulary.
Even though there are a few phrases that are disputed in the
Greek, we can still understand its vocabulary, idiom and grammar
much better than we did 150 years ago.
This is not always the case with Hebrew. Because it is a much
older language and the Israelites lost much of the knowledge of cer-
tain aspects, two different translations by two different people will
wind up with two different renderings of a particular passage. Vow-
els did not originally exist in the ancient Hebrew, but were invented
in approximately A.D. 700 to help unify Hebrew pronunciation.
Thus, the pronunciation of the tetragrammaton “YHWH” (“Lord” in
the Old Testament) is constantly disputed. People will not even at-
tempt to say the word, out of fear of mispronouncing God’s name.
Realize that the meanings of certain passages in the Hebrew are
still subject to interpretation. Additional research and new discover-
ies will assist in solving some of the difficulties of the ancient He-
brew language. But until then, we cannot criticize a translator when
he has done his best with the knowledge he has.
Due to peculiarities of Hebrew grammar, some verbs are often
uncertain. Translators faced difficult obstacles. Hebrew verbs in per-
fect tense can be translated as present, simple past or present perfect.
The word ahabti can be translated “I love,” “I loved,” or “I have loved.”
Yadati can be translated “I know,” “I knew,” or “I have known.”
Hebrew words in imperfect tense can be translated as imperfect,
present or future. Yiktob can be translated as “he is writing,” “he
writes,” “or he will write.”
The RSV translates Isaiah 42:6 as, “I have taken you by the hand
and kept you,” whereas the KJV translates it “…and will hold thine
hand, and keep thee.”
Also, certain idioms in one language are not understood in an-
other. To “kick the bucket” in the United States usually means “to
die.” But to say “kick the bucket” in a foreign tongue may mean to
literally “kick a bucket”!
Types of Translations
There are two basic types of translations: (1) literal, in which transla-
tors use the original manuscripts to interpret word for word; (2) free
interpretation, in which translators render meaning by meaning.
The KJV and the NKJV (Revised Authorized Version) are both
literal translations. They follow the Greek and Hebrew text word for
word wherever possible. But where the English idiom does not cor-
respond with the original text, the words often come out sounding
cumbersome and not understandable.
The KJV often sounds odd because it uses 17th-century lan-
guage. People then generally knew whether a speaker was talking to
one person or many. This is preserved in Classical English. If a
speaker were addressing one individual, he would use “thee” or
“thou.” If he were addressing a group of people, he would say, “you”
or “your.” The NKJV has replaced “thee” and “thou” with the more
modern “you” and “your.”
Some other literal translations are the American Standard Ver-
sion, the Revised Version, the King James II Bible by Jay P. Green;
The Holy Bible in Modern English by Ferrar Fenton; Young’s Literal
Translation of the Holy Bible by Robert Young and the Jewish Pub-
lication Society translation of 1917.
Most of the newest Bible versions use the second method of
translating, describing the meaning of each passage. First, a transla-
tor tries to understand what the verse is saying. Then he attempts to
convey this message to the reader using his own way of explaining
what the verse means. If the translator has little or no knowledge, or
a wrong understanding, of a particular verse, he does a great dis-
service to the reader. This is one way in which an individual’s own
ideas are promoted. For example, go back to the I John 5:7-8 issue,
where those who believed in the Trinity tried to palm off their own
ideas.
A translator may also need to add words or phrases in order to
convey his message or translate other words into a more modern us-
age (for example, “feet” instead of “cubits”).
Some examples of free translations are Today’s English Version,
The New English Bible, The Bible, A New Translation (Moffatt) and
New International Version (NIV). The English Standard Version and
the Holman Christian Standard Bible (New Testament; full Bible
due in 2004) both appeared in 2001.
As a matter of fact, the NIV has been revised yet again. It is
called Today’s New International Version. This newest of the new
translations is gender neutral. “Sons of God” becomes “children of
God,” in Matthew 5:9, and “a man is justified by faith” becomes “a
person is justified by faith” in Romans 3:28.
Working to preserve gender specific language, the Council on
Biblical Manhood and Womanhood said, “This is incredibly serious
to evangelicals, how the Bible is translated…We believe the Bible is
the word of God, so changing these things deliberately is danger-
ous.”
By comparing both types of translations, most people can learn
more about the Bible and its teachings. The literal translation will
take you back to the thought process of the original, while the free
translation is thought to help one feel closer to the times by saying
things in a more modern way. For instance, shekels, minas and tal-
ents turn to pennies, nickels and dollars.
As a general rule, a translation produced by just one man will
tend to be slanted toward that man’s ideas.
A translation by a committee or team of scholars will be more
moderate or conservative. Sometimes though, a compromise will
take place in order to please all. If this happens, then the original
thought may be lost altogether.
Everyone should have at least one good study Bible. Despite
some inaccuracies of the King James Bible, we recommend it as your
primary study Bible, not only because it is one of the most accurate,
but because many study tools, such as Strong’s Concordance, Thay-
er’s Greek-English Lexicon and others, are based on the KJV. The
numbering system that these study aids use makes it easier to cross-
reference and study the meaning of certain words.
Remember, no Bible translation is 100% accurate. But when
God opens a person’s mind to His understanding, that person will
always strive to divide truth from error.
But this means you must “study” the Bible—“rightly divide the
Word of truth”—to be “approved unto God” (II Tim. 2:15)…
Section v 247
section v
“Study to Show
Yourself Approved”
T he Word of God is a “quick” (living, spiritual) Book (Heb. 4:12).

But, seeing no purpose, some have no interest in studying its
contents. Do you understand the value of Bible study? How can you
establish a pattern and stick to it? What kind of things should you
study? The book’s final section will teach you why you should study
the Bible!
We have seen that the Bible is the inspired Word of God—His
written Instruction Book to mankind. It answers every important ques-
tion in life. It explains how to live—and reveals the road to salvation.
Then why do so few know HOW to study the Bible?
First, we must ask, why study the Bible? II Timothy 2:15 ad-
monishes, “Study to show yourself approved unto God, a workman
that needs not to be ashamed, rightly dividing the word of truth.”
The apostle Paul tells us that proper Bible study leads to ap-
proval from God. The same verse also speaks of other benefits. First,
as workmen, we need not be ashamed—if we study God’s Word.
Instead, studying becomes fulfilling and satisfying. You have done
what God expects you to do—an acceptable type of self-approval.
Rightly dividing the Scriptures—knowing the Bible, inside and
out—takes a lifetime. God’s Holy Spirit opens one’s mind to this
spiritual understanding (Psa. 119:18; John 16:13). True biblical
knowledge and understanding come from diligent effort and God’s
Spirit working in you.
God expects us to familiarize ourselves with His Word. Only by
fully appreciating it will we act on it. Christ said, “…It is written,
Man shall not live by bread alone, but by every word that proceeds
out of the mouth of God” (Matt. 4:4, quoted from Deut. 8:3). Psalms
119:105 affirms: “Your word is a lamp unto my feet, and a light unto
my path.”
And as Paul admonished Timothy: “And that from a child you
have known the Holy Scriptures, which are able to make you wise
unto salvation through faith which is in Christ Jesus” (II Tim. 3:15).
He continues in verses 16-17: “All scripture is given by inspiration of
God, and is profitable for doctrine, for reproof, for correction, for
instruction in righteousness: That the man of God may be perfect,
thoroughly furnished unto all good works.”
Taking in the Word of God for spiritual nourishment surpasses
the need of taking in physical food. The Bible provides light to
avoid pitfalls in the path of life. The Bible gives us wisdom to un-
derstand the weighty aspects of salvation. All Scripture is inspired
by God to mold and teach His people so that they may become
perfect and equipped “for good work of every kind” (Moffatt trans-
lation).
Bible study is a vital process that does more than teach us.
Ephesians 5:25-26 reveals the washing or cleansing effect that
comes from Bible study: “Husbands, love your wives, even as Christ
also loved the Church, and gave Himself for it; that He might sanc-
tify and cleanse it with the washing of water by the word.”
This is echoed in Hebrews 10:22: “Let us draw near with a true
heart in full assurance of faith, having our hearts sprinkled from an
evil conscience, and our bodies washed with pure water.”
The analogy of water washing the body is not to be confused
with the water of baptism. The water of baptism is not what washes
us clean. (Upon repentance, the blood of Christ cleanses one of past
sins.) In this case, water symbolizes burial of the individual being
baptized. The “watery grave” typifies the death of the old self and the
emergence of a new person with a new life.
By contrast, Bible study washes the individual. This is our part
of the cleansing process—God expects us to do our part. This pro-
cess takes place as one internalizes God’s Word. This leads to the
desire to repent and grow in godly character. God’s Spirit is instru-
mental in this cleansing process. But diligent Bible study is the
means to ourselves being washed and cleansed.
“Study to Show Yourself Approved” 249
Bible study has many benefits. Therefore, one should establish
goals in undertaking this vital spiritual activity.
There are many kinds of goals within Bible study. They basi-
cally fall into three categories: short-term, medium-term and long-
term. Establishing this thinking in your mind makes goals much
more obtainable, as well as interesting. Each of these categories will
be listed below with suggested examples.
It should be understood that one could work on more than just
one goal at any given time by alternating Bible study sessions, or
splitting each session.
The Seven Keys to Understanding the Bible
The Church of God has long been responsible for teaching seven
keys to understanding the Bible. Although these keys are general
overviews, they are indeed vital in being able to understand the Bi-
ble’s true doctrines.
The true gospel: The kingdom of God will be set up on this
physical earth for a thousand years—the millennium—in the near
future.
Salvation is creation: The process of salvation involves the de-
velopment of godly character in those who are called and who over-
come.
Duality: The method of duality runs through every phase of
God’s plan, such as: the physical creation and the spiritual creation;
the first Adam and the second Adam; the Old Covenant and the New
Covenant. In prophecy, duality indicates the “type” and the “anti-
type.” This means the former fulfillment as opposed to the later, cli-
mactic, major fulfillment of prophecy.
God’s Holy Days: These are the seven annual Sabbaths that spell
out the plan of salvation. God has commanded their observance for-
ever. He forbids the observance of pagan holidays.
The truth about Israel: This involves the true identity of the lost
tribes of Israel and their importance in the world today, including the
identity of the tribes of Ephraim and Manasseh as inheritors of the
birthright promises. It also includes knowing the identity and loca-
tion of the other tribes of Israel. Without this knowledge, prophecy
cannot be understood.
The Bible interprets its own symbols: Referenced earlier, man
cannot understand the meaning of biblical symbols because he in-
jects his own speculation. Let the Bible explain the meaning. Like
parables, these symbols are often used to hide the meaning rather
than to make them clearer.
God’s Sabbath: The seventh-day Sabbath is the test command-
ment that professing Christianity refuses to obey. This is the identify-
ing sign of Israel and of God’s people.
Short-term Goals
As you examine the following objectives, keep in mind that they are
not listed in any particular order.
It is best to begin with short-term goals. For example, read a
short book of the Bible, such as James or Ruth. Consider the timing,
such as near a Holy Day that pertains to a certain book. You might
choose a specific book because it puts a crisis or particular interest
into better perspective.
Study a chapter of the Bible. The reasons listed above could ap-
ply here, as well as to certain goals listed below.
Study a small subject in the Bible. A good example of this could
be: “Why kneel during prayer?”
Study the background of a particular book. This could include
the time and circumstances in which the book was written.
Study a difficult scripture.
Here are some tips to keep in mind while studying:
Many kinds of subjects can be studied. Some examples would be
the wearing of jewelry or the subject of hair length. Other examples
could be astrology or tattoos.
Make it as interesting as possible, but keep it simple. Bible study
aids, such as atlases and history books, may help stimulate interest
and promote additional curiosity.
When selecting a topic, give it some forethought. Index cards are
useful for listing ideas that come to mind when studying other topics.
Ironically, many avoid studying the Bible because they feel over-
whelmed. Keeping Bible study simple makes it easier to tackle these
subjects.
Do not study the Bible haphazardly. Some open their Bible and
study whatever pages their eyes see first. This is not the way to ap-
proach God’s Word.
God is not the author of confusion (I Cor. 14:33). He expects us
to follow an organized approach to His Word.
Medium-term Goals
These are projects that might extend a few days, weeks, or months.
It is possible to pursue short- and medium-term goals at the same
time. It is also possible to alternate between the two.
Read a larger book of the Bible, such as Isaiah, Psalms or Prov-
erbs.
Study a specific doctrine. This could be assisted by certain Bi-
ble helps such as concordances or topical bibles.
For example, one could study the doctrine of tithing in detail. If
faced with a physical affliction, you may want to study healing.
Memorize a series of key scriptures. Realize that some people
such as the Pharisees were required to memorize the Torah—the first
five books of the law. Others have memorized the entire Bible, yet do
not understand it. When one memorizes key scriptures, the purpose
should never be to recite them to impress others, but to internalize
the scriptures and apply them in your life.
Review sermon notes and look up the key scriptures. Also re-
view your margin notes. Some may need correcting and updating!
You will find that the more you study the Bible, the more you
will want to study the Bible!
Long-term Goals
A common long-term goal is to read the entire Bible. If you have

never done this, challenge yourself to do so at your earliest conve-
nience. The benefits are enormous!
A thorough reading of the Bible may take as little as six months.
If one references commentaries and other supportive material, it may
take as long as two years. This gives an overall foundational under-
standing, which can be built upon in the future.
Here is one tip for someone accepting the challenge to “read the
Book.” Before beginning the project, you may wish to read our series
The Story of The Bible. It helps to provide a basic understanding of
Old Testament events and the Plan of God.
Read all the Major Prophets: Isaiah, Jeremiah, Ezekiel, and
Daniel.
Read a selected “harmony of the gospels”—another excellent
project.
Make notations in your Bible. See Section I “The Twelve Rules
of Effective Bible Study” for a number of helpful hints on marking
your Bible. If you have recently purchased a new Bible, try to trans-
fer all your old Bible notes to it.
Re-read all RCG literature, using the Bible to reference each
scripture.
Remember, the value of undertaking these projects and goals is
to instill the habit and desire to study God’s Word.
Bible Helps
There are many useful Bible helps available, with more all the time.
While some may be too expensive to purchase, you may be able to
access them at your local library or via the Internet. This is not an
exhaustive list, but it gives one an idea of the wide variety of invalu-
able helps that one could reference.
However, keep in mind that the authors may have injected their
own wrong ideas and misconceptions. But overall, these references
are useful tools.
While helpful, recognize that these do not represent an “offi-
cially sanctioned” list of perfect or near-perfect study aids.
Unger’s Bible Dictionary: A very thorough one-volume Bible
dictionary, which is practical and reasonably priced. Unger’s now
has their Bible dictionary on CD for those with computers.
The Interpreter’s Dictionary of the Bible: While very expensive,
this five-volume set is probably the best Bible dictionary money can
buy. You might find it in larger municipal and university libraries. It
is well worth exploring.
Manners and Customs of the Bible (By James Freeman): This
book discusses Bible personalities, as well as manners and customs
of a given culture at a given time in history.
The Bible From 26 Translations: This large reference work
shows every verse in the Bible from at least four or five transla-
tions.
The Amplified Bible: The King James Version with modern Eng-
lish updates.
The Jamieson, Fausset and Brown One-volume Commentary
on the Bible: Although their full commentary covers six volumes,
this JFB one-volume commentary is perhaps the most highly recom-
mended of all single-volume editions.
Adam Clarke’s Commentary: Another six-volume set. This one
is also well-known and widely used. This commentary also has a
condensed single-volume version.
The Companion Bible: This Bible is filled with historical, scrip-
tural and linguistic details.
Halley’s Bible Handbook: Compact, yet filled with valuable
archaeological notes and other historical background informa-
tion.
Angus Green Bible Handbook: Somewhat more thorough and
expensive than Halley’s Bible Handbook.
Nave’s Topical Bible: This book is ideal for tracing references
when no common terms are used. Some Bible software packages
have Nave’s Topical Bible integrated into their software.
The Works of Flavius Josephus: An excellent historical refer-
ence, considered by many to be the most authoritative reference to
supplement the Bible. The price is reasonable.
The Bible as History By (Werner Keller): An authoritative two-
part history relating to the Bible.
Baker’s Bible Atlas: This helpful tool shows geographical loca-
tions and gives detailed explanations of the culture of ancient times.
Many helpful photos and illustrations are given.
Oxford Bible Atlas: Similar to Baker’s Atlas and of equal quality,
with differing emphasis.
These different sources provide a kaleidoscope of spectacular
information. They make Bible study not just interesting, but exciting.
The titles listed here are but a small sampling of what is available.
There are also a variety of websites where one can purchase such
references online. Many of these and other items can be purchased
“used” at a fraction of the “new” price.
Certain websites specialize in used books—and that includes
used Bible reference books. Also, many of these helps are available
free of charge on the Internet.
Study the Bible Daily
Consider some of the great benefits of daily Bible Study: “For the
word of God is quick [living], and powerful, and sharper than any
two-edged sword, piercing even to the dividing asunder of soul and
spirit, and of the joints and marrow, and is a discerner of the thoughts
and intents of the heart” (Heb. 4:12).
The Word of God is a living Book and “a discerner of thoughts.”
It applies to all situations and should be looked to for daily guid-
ance.
If studied correctly, the Bible will make you “wise unto salva-
tion.” It imparts the wisdom to survive and grow while we continue
in the proving ground of qualifying for the first resurrection.
The Scriptures help you to recognize and shun error. They help
you to avoid the devil’s seduction.
When you study the Bible, God’s Spirit leads you into under-
standing more truth. This Spirit imparts spiritual understanding of
Scripture and helps you to apply these principles in daily life.
You build faith by studying the many examples of God’s faithful
servants (Rom. 10:17).
Study of the Bible is central to Christians being “vigilant” and
able to “resist” (I Pet. 5:8-9) the “wiles” (Eph. 6:11) and “devices”
(II Cor. 2:11) of the devil.
Study for comfort. You can gain serenity, stability and peace of
mind through Bible study: “For whatsoever things were written
aforetime were written for our learning, that we through patience and
comfort of the Scriptures might have hope” (Rom. 15:4).
In making time for study, different people have employed differ-
ent strategies. Some set aside time early in the morning. This is ideal
if circumstances allow the flexibility to do this. Others set aside time
later at night—a practice that works for some, but not everyone.
In order for study to be beneficial, you must remain alert.
Try to study at a time when you can concentrate without distrac-
tion. Set aside a period of solid time if possible—not just a few min-
utes here and a few minutes there. Although an ideal situation might
not exist immediately, actively plan and strive to make arrangements
for better conditions in which to study the Bible. This is vital!
A Matter of Life and Death
Failing to study your Bible—or doing it incorrectly or without pur-

pose—will lead to doubt, discouragement, emptiness, negativity,
anxiety, unhappiness and a feeling that God is not with you. Prayer is
talking to God. To diligently read your Bible is to listen to what God
is saying to you—and to do so any time you want to hear His voice.
Make Bible study a major priority. It is a matter of life and
death.
Finally, consider this vital passage: “If you abide in Me, and My
words abide in you, you shall ask what you will, and it shall be done
unto you” (Jn. 15:7).
Perhaps the greatest goal is to abide in Christ, with His Word
abiding in you. Answered prayer becomes one of the many benefits
of attaining the overall spiritual goal—walking with Christ and liv-
ing the Book. This is an immediate reward within itself, although it
leads to the ultimate goal of eternal life. Bible study is instrumental
in getting the Christian there.
Although it may seem that time is at a premium and most never
have enough, make diligent effort to properly study the Bible daily,
while using the same diligent effort to remember the twelve rules of
Bible study.
Eternal life is worth it!
Other Books by David C. Pack
g The Awesome Potential of Man
g Tomorrow’s Wonderful World – An Inside View!
g The Bible’s Greatest Prophecies Unlocked! – A Voice

Cries Out
g Saturday or Sunday – Which Is the Sabbath?
g America and Britain in prophecy
g The True Jesus Christ – Unknown to Christianity
g Sex – Its Unknown Dimension
g Where Is the True Church? – and Its Incredible History!
g Dating and Courtship – God’s Way
g Train Your Children God’s Way
g The Trinity – Is God Three-In-One?
g The Ten Commandments – “Nailed to the Cross”
or Required for Salvation?

g Herbert W. Armstrong – His Life in Proper Perspective
121031
DS
The Restored Church of God
P.O. Box 23295 P.O. Box 4064

Wadsworth, OH 44282 St. Catharines, ON L2R 7S3
USA CANADA
Phone: (330) 334-2266

Fax: (330) 334-6513
E-mail: info@rcg.org
Web: rcg.org

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THE BIBLE’S

Copyright © 2008, 2011 The Restored Church of God®

Epilogue .......................................................................... 167

Also included is an extensive Introduction that follows explain-

This volume now contains a comprehensive list of virtually all of the

M odern Christendom misunderstands, twists, perverts and ig-

What Enters at Conversion!

The Bible reveals that a real—a true—Christian is actually begotten

Anointed With Oil

Finally, before leaving the subject of conversion, let’s look at one

Most Never Understood

The Purpose of Bible Study

Let’s momentarily return to the subject of when a person is called to

Critics Will Appear

Which Verses Included!

As explained, there have been various editions of the book, with it

How to Use This Book

Rules of Bible Study—and Other Vital Material

The Bible’s Difficult Scriptures Explained! is a Bible study guide.

Properly understood, the material presented here can be a wonderful

Leviticus 19:27 and 21:5

John 14, 15 and 16

Hebrews 6:20; 7:4, 11, 14, 17

Author’s Note: It is hoped that the reader will want to examine in

The Twelve Rules of

Many Are Ignorant

Thirty years ago, a newspaper reporter exposed Christians’ ignorance

Rule #1: Ask God for Guidance

Rule #2: Study the Bible

Rule #3: “Prove All Things”

Rule #4: God’s Word Never

Rule #5: Find Out What the

Applying rule number five of Bible study often resolves misunder-

Rule #6: Examine the Context

Context simply means “with text.” Checking the context involves

Rule #7: “Here a little, there a little”

No single scripture can be used to establish doctrine. We must take

Rule #8: The Bible Interprets Itself

During Herbert W. Armstrong’s ministry, many people said they ad-

Rule #9: Start with Clear Scriptures

Rule #10: Use More Than

There are advantages to using two or more Bible translations. Al-

Rule #11: Do Not Use Bible Helps

Some of the more well-known and helpful reference works include

Rule #12: Make Notes in Your Bible

Many believe that the Bible is to be treated with reverence, which

Bible Study Is Rewarding

By diligently applying these most fundamental rules, you will find

T he Bible is the most popular book ever written. But is it mere

The First Proof—Evolution Disproved?

No discussion about the Bible’s authorship would be complete with-

The Cause and Effect Principle

We are now ready to examine the important proof of the principle of

The Gospel Goes Around the World

The Proof of Prophecy

With the previous quote, we have begun to demonstrate the most

God’s Own Challenge to Disbelievers

Consider the following extraordinary challenge—or dare—from the

Prophetic Role of the Middle East

g The Bible’s Greatest Prophecies Unlocked! – A Voice

g The Ten Commandments – “Nailed to the Cross”