There was no apparent reason why this marriage should have failed. Both sets of parents had given their blessing, the couple was sure that God had led them together, and several wonderful children had been added to the family. Nevertheless, one day the wife told her husband that she wanted to get out of the marriage.
When I heard the wife’s grievances, I was puzzled. There didn’t seem to be any major offenses, such as moral failure or abuse, and I struggled to understand the source of the problem. Soon, it became apparent. Over the years, the wife had been hurt by “little” offenses from her husband. Rather than discussing the problems with him and clearing them up, she had allowed the offenses to build up and had shared them with her mother. Her mother had taken up an offense for her daughter and was determined to “rescue” her from this unhappy marriage.
Failure to go first to an offender results in whispering, and “a whisperer separateth chief friends” (Proverbs 16:28).
In addition to the potential of tempting others to take up our offenses, failure to go first to an offender can also result in judgments being made and actions being taken based on misinformation. God gave strict instructions to the leaders of the nation of Israel that if the leaders heard that one of their cities had gone after another god, they were to diligently investigate the matter. If the report was found to be true, then they were to completely destroy that city. (See Deuteronomy 13:12–17.)
One day a rumor began that some of the tribes of Israel were building an altar to a false god. The alarmed leaders gathered the rest of the nation together for the purpose of destroying these tribes. However, rather than building an altar to a false god, these tribes were actually building a memorial to the God of Israel so that their children would be reminded of the one true God. (See Joshua 22.) The danger of hasty actions is described in the following Scripture:
“Go not forth hastily to strive, lest thou know not what to do in the end thereof, when thy neighbour hath put thee to shame” (Proverbs 25:8).
Telling others about an offense can start verbal “fires” that often get back to the one who committed the offense. However, by this time the story is usually magnified and distorted. Instead of being repentant, the offender becomes angry and bitter that he has been misjudged and feels justified in his actions.
Several years ago, a person wronged me and I was disinclined to go to him in order to clear things up. Instead, I told a friend what had happened. Fortunately, he was a wise friend and said something to me I will never forget. His words brought conviction and changed the outcome of the entire situation. He said, “Bill, remember that when an offense has taken place, the more spiritual of the two will initiate the reconciliation.” He reminded me that God was the One Who took the initiative in reconciling sinners to Himself when He sent His Son to die. Let’s endeavor to follow the example of the Lord Jesus Christ and make every effort we can to reconcile with others by going to our offenders first.
Wednesday, September 01, 2010
Command 30: Go to Offenders | Day 204
The feud began between a brother and sister but was carried on by their children and had the potential of lasting for generations. The older brother was the executor of their parents’ estate and, according to his younger sister, took thousands of dollars from the inheritance for himself before dividing it with her.
This offended sister never went to her brother to talk about it. Instead, she allowed the offense to grow into bitter animosity with her brother. If she would have followed the clear instruction of this command, she quickly would have understood the full story and spared herself and many others much grief.
While her parents were alive, her older brother had loaned them a significant amount of money. In order to pay back the debt, they told him to take it out of the estate before he divided it with his sister. Had she gone to her brother when she first became offended, she would have prevented the misunderstanding from turning into a family feud.
Command Thirty:
“Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican” (Matthew 18:15–17).
There are several reasons why it is hard for us to go to an offender. One reason is the fear of being hurt again. The pain of being offended causes us to draw back from the one who hurt us and build walls of protection around ourselves. This “cutting off” of spirit toward another person leads to feelings of hatred, which carries serious penalties. (See I John 3:15.)
A second reason is that we assume the offender will not listen to us. However, we are not responsible for the outcome of the situation. Our responsibility in going to an offender is to humbly and accurately present the offense with the goal of reconciliation.
Another reason it is difficult to go to an offender is that we may have had past offenders react to us when we have gone to them with wrong attitudes. This only created a bigger problem and made us wish that we had never gone to them in the first place. In order to prevent this, we must search our own hearts first and make sure our motives and attitudes are consistent with Scripture. It takes careful and thorough spiritual preparation to go to an offender.
“Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted” (Galatians 6:1).
This command reveals the heart of God and His desire for there to be harmony among believers. The prayer Jesus prayed for all of us is “that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us …” (John 17:21). Let’s cooperate with God’s desire for unity by humbly going to our offenders in order to restore and reconcile our relationships as peacemakers.
Through Christ our Lord,
Bill Gothard
Study Question
Q: Since we are commanded to tell only an offender his fault, why did Paul tell Peter his fault in front of the entire group and also tell the whole church about the fault of Demas? (See Galatians 2:14, II Timothy 4:10.)
A: When a sin that affects an entire group is committed, the head of the group must be notified, in the same way that the head must be alerted about an infection in part of the body so that proper action can be taken to deal with it and prevent it from spreading throughout the entire body.
This is consistent with the instructions that Paul gave to Timothy about church leaders: “Against an elder receive not an accusation, but before two or three witnesses. Them that sin rebuke before all, that others also may fear” (I Timothy 5:19–20).
“Rebuking before all” is what Paul did to Peter concerning the matter of separation: “When Peter was come to Antioch, I withstood him to the face, because he was to be blamed. For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision” (Galatians 2:11–12).
Paul went on to explain how Peter’s hypocrisy had led astray other Jewish Christians and even Barnabas. Because Peter’s offense had affected an entire group, he needed public rebuke. God used Paul’s voice to warn others of falling into the same trap.
There are ample witnesses to verify the need for public rebukes—we can assume that Demas was warned by Paul and other witnesses not to love the world. Thus, Paul wrote, “For Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica” (II Timothy 4:10).
It is critical that we distinguish between different types of offenses in order to determine the most effective rebuke for each situation. In every case, however, it is our responsibility to first examine our own lives according to Matthew 7:5: “… First cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother’s eye.”
This offended sister never went to her brother to talk about it. Instead, she allowed the offense to grow into bitter animosity with her brother. If she would have followed the clear instruction of this command, she quickly would have understood the full story and spared herself and many others much grief.
While her parents were alive, her older brother had loaned them a significant amount of money. In order to pay back the debt, they told him to take it out of the estate before he divided it with his sister. Had she gone to her brother when she first became offended, she would have prevented the misunderstanding from turning into a family feud.
Command Thirty:
“Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican” (Matthew 18:15–17).
There are several reasons why it is hard for us to go to an offender. One reason is the fear of being hurt again. The pain of being offended causes us to draw back from the one who hurt us and build walls of protection around ourselves. This “cutting off” of spirit toward another person leads to feelings of hatred, which carries serious penalties. (See I John 3:15.)
A second reason is that we assume the offender will not listen to us. However, we are not responsible for the outcome of the situation. Our responsibility in going to an offender is to humbly and accurately present the offense with the goal of reconciliation.
Another reason it is difficult to go to an offender is that we may have had past offenders react to us when we have gone to them with wrong attitudes. This only created a bigger problem and made us wish that we had never gone to them in the first place. In order to prevent this, we must search our own hearts first and make sure our motives and attitudes are consistent with Scripture. It takes careful and thorough spiritual preparation to go to an offender.
“Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted” (Galatians 6:1).
This command reveals the heart of God and His desire for there to be harmony among believers. The prayer Jesus prayed for all of us is “that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us …” (John 17:21). Let’s cooperate with God’s desire for unity by humbly going to our offenders in order to restore and reconcile our relationships as peacemakers.
Through Christ our Lord,
Bill Gothard
Study Question
Q: Since we are commanded to tell only an offender his fault, why did Paul tell Peter his fault in front of the entire group and also tell the whole church about the fault of Demas? (See Galatians 2:14, II Timothy 4:10.)
A: When a sin that affects an entire group is committed, the head of the group must be notified, in the same way that the head must be alerted about an infection in part of the body so that proper action can be taken to deal with it and prevent it from spreading throughout the entire body.
This is consistent with the instructions that Paul gave to Timothy about church leaders: “Against an elder receive not an accusation, but before two or three witnesses. Them that sin rebuke before all, that others also may fear” (I Timothy 5:19–20).
“Rebuking before all” is what Paul did to Peter concerning the matter of separation: “When Peter was come to Antioch, I withstood him to the face, because he was to be blamed. For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision” (Galatians 2:11–12).
Paul went on to explain how Peter’s hypocrisy had led astray other Jewish Christians and even Barnabas. Because Peter’s offense had affected an entire group, he needed public rebuke. God used Paul’s voice to warn others of falling into the same trap.
There are ample witnesses to verify the need for public rebukes—we can assume that Demas was warned by Paul and other witnesses not to love the world. Thus, Paul wrote, “For Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica” (II Timothy 4:10).
It is critical that we distinguish between different types of offenses in order to determine the most effective rebuke for each situation. In every case, however, it is our responsibility to first examine our own lives according to Matthew 7:5: “… First cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother’s eye.”
Sunday, August 29, 2010
II. God BFM 2000
II. God
There is one and only one living and true God. He is an intelligent, spiritual, and personal Being, the Creator, Redeemer, Preserver, and Ruler of the universe. God is infinite in holiness and all other perfections. God is all powerful and all knowing; and His perfect knowledge extends to all things, past, present, and future, including the future decisions of His free creatures. To Him we owe the highest love, reverence, and obedience. The eternal triune God reveals Himself to us as Father, Son, and Holy Spirit, with distinct personal attributes, but without division of nature, essence, or being.
A. God the Father
God as Father reigns with providential care over His universe, His creatures, and the flow of the stream of human history according to the purposes of His grace. He is all powerful, all knowing, all loving, and all wise. God is Father in truth to those who become children of God through faith in Jesus Christ. He is fatherly in His attitude toward all men.
Genesis 1:1; 2:7; Exodus 3:14; 6:2-3; 15:11ff.; 20:1ff.; Leviticus 22:2; Deuteronomy 6:4; 32:6; 1 Chronicles 29:10; Psalm 19:1-3; Isaiah 43:3,15; 64:8; Jeremiah 10:10; 17:13; Matthew 6:9ff.; 7:11; 23:9; 28:19; Mark 1:9-11; John 4:24; 5:26; 14:6-13; 17:1-8; Acts 1:7; Romans 8:14-15; 1 Corinthians 8:6; Galatians 4:6; Ephesians 4:6; Colossians 1:15; 1 Timothy 1:17; Hebrews 11:6; 12:9; 1 Peter 1:17; 1 John 5:7.
B. God the Son
Christ is the eternal Son of God. In His incarnation as Jesus Christ He was conceived of the Holy Spirit and born of the virgin Mary. Jesus perfectly revealed and did the will of God, taking upon Himself human nature with its demands and necessities and identifying Himself completely with mankind yet without sin. He honored the divine law by His personal obedience, and in His substitutionary death on the cross He made provision for the redemption of men from sin. He was raised from the dead with a glorified body and appeared to His disciples as the person who was with them before His crucifixion. He ascended into heaven and is now exalted at the right hand of God where He is the One Mediator, fully God, fully man, in whose Person is effected the reconciliation between God and man. He will return in power and glory to judge the world and to consummate His redemptive mission. He now dwells in all believers as the living and ever present Lord.
Genesis 18:1ff.; Psalms 2:7ff.; 110:1ff.; Isaiah 7:14; 53; Matthew 1:18-23; 3:17; 8:29; 11:27; 14:33; 16:16,27; 17:5; 27; 28:1-6,19; Mark 1:1; 3:11; Luke 1:35; 4:41; 22:70; 24:46; John 1:1-18,29; 10:30,38; 11:25-27; 12:44-50; 14:7-11; 16:15-16,28; 17:1-5, 21-22; 20:1-20,28; Acts 1:9; 2:22-24; 7:55-56; 9:4-5,20; Romans 1:3-4; 3:23-26; 5:6-21; 8:1-3,34; 10:4; 1 Corinthians 1:30; 2:2; 8:6; 15:1-8,24-28; 2 Corinthians 5:19-21; 8:9; Galatians 4:4-5; Ephesians 1:20; 3:11; 4:7-10; Philippians 2:5-11; Colossians 1:13-22; 2:9; 1 Thessalonians 4:14-18; 1 Timothy 2:5-6; 3:16; Titus 2:13-14; Hebrews 1:1-3; 4:14-15; 7:14-28; 9:12-15,24-28; 12:2; 13:8; 1 Peter 2:21-25; 3:22; 1 John 1:7-9; 3:2; 4:14-15; 5:9; 2 John 7-9; Revelation 1:13-16; 5:9-14; 12:10-11; 13:8; 19:16.
C. God the Holy Spirit
The Holy Spirit is the Spirit of God, fully divine. He inspired holy men of old to write the Scriptures. Through illumination He enables men to understand truth. He exalts Christ. He convicts men of sin, of righteousness, and of judgment. He calls men to the Saviour, and effects regeneration. At the moment of regeneration He baptizes every believer into the Body of Christ. He cultivates Christian character, comforts believers, and bestows the spiritual gifts by which they serve God through His church. He seals the believer unto the day of final redemption. His presence in the Christian is the guarantee that God will bring the believer into the fullness of the stature of Christ. He enlightens and empowers the believer and the church in worship, evangelism, and service.
Genesis 1:2; Judges 14:6; Job 26:13; Psalms 51:11; 139:7ff.; Isaiah 61:1-3; Joel 2:28-32; Matthew 1:18; 3:16; 4:1; 12:28-32; 28:19; Mark 1:10,12; Luke 1:35; 4:1,18-19; 11:13; 12:12; 24:49; John 4:24; 14:16-17,26; 15:26; 16:7-14; Acts 1:8; 2:1-4,38; 4:31; 5:3; 6:3; 7:55; 8:17,39; 10:44; 13:2; 15:28; 16:6; 19:1-6; Romans 8:9-11,14-16,26-27; 1 Corinthians 2:10-14; 3:16; 12:3-11,13; Galatians 4:6; Ephesians 1:13-14; 4:30; 5:18; 1 Thessalonians 5:19; 1 Timothy 3:16; 4:1; 2 Timothy 1:14; 3:16; Hebrews 9:8,14; 2 Peter 1:21; 1 John 4:13; 5:6-7; Revelation 1:10; 22:17.
There is one and only one living and true God. He is an intelligent, spiritual, and personal Being, the Creator, Redeemer, Preserver, and Ruler of the universe. God is infinite in holiness and all other perfections. God is all powerful and all knowing; and His perfect knowledge extends to all things, past, present, and future, including the future decisions of His free creatures. To Him we owe the highest love, reverence, and obedience. The eternal triune God reveals Himself to us as Father, Son, and Holy Spirit, with distinct personal attributes, but without division of nature, essence, or being.
A. God the Father
God as Father reigns with providential care over His universe, His creatures, and the flow of the stream of human history according to the purposes of His grace. He is all powerful, all knowing, all loving, and all wise. God is Father in truth to those who become children of God through faith in Jesus Christ. He is fatherly in His attitude toward all men.
Genesis 1:1; 2:7; Exodus 3:14; 6:2-3; 15:11ff.; 20:1ff.; Leviticus 22:2; Deuteronomy 6:4; 32:6; 1 Chronicles 29:10; Psalm 19:1-3; Isaiah 43:3,15; 64:8; Jeremiah 10:10; 17:13; Matthew 6:9ff.; 7:11; 23:9; 28:19; Mark 1:9-11; John 4:24; 5:26; 14:6-13; 17:1-8; Acts 1:7; Romans 8:14-15; 1 Corinthians 8:6; Galatians 4:6; Ephesians 4:6; Colossians 1:15; 1 Timothy 1:17; Hebrews 11:6; 12:9; 1 Peter 1:17; 1 John 5:7.
B. God the Son
Christ is the eternal Son of God. In His incarnation as Jesus Christ He was conceived of the Holy Spirit and born of the virgin Mary. Jesus perfectly revealed and did the will of God, taking upon Himself human nature with its demands and necessities and identifying Himself completely with mankind yet without sin. He honored the divine law by His personal obedience, and in His substitutionary death on the cross He made provision for the redemption of men from sin. He was raised from the dead with a glorified body and appeared to His disciples as the person who was with them before His crucifixion. He ascended into heaven and is now exalted at the right hand of God where He is the One Mediator, fully God, fully man, in whose Person is effected the reconciliation between God and man. He will return in power and glory to judge the world and to consummate His redemptive mission. He now dwells in all believers as the living and ever present Lord.
Genesis 18:1ff.; Psalms 2:7ff.; 110:1ff.; Isaiah 7:14; 53; Matthew 1:18-23; 3:17; 8:29; 11:27; 14:33; 16:16,27; 17:5; 27; 28:1-6,19; Mark 1:1; 3:11; Luke 1:35; 4:41; 22:70; 24:46; John 1:1-18,29; 10:30,38; 11:25-27; 12:44-50; 14:7-11; 16:15-16,28; 17:1-5, 21-22; 20:1-20,28; Acts 1:9; 2:22-24; 7:55-56; 9:4-5,20; Romans 1:3-4; 3:23-26; 5:6-21; 8:1-3,34; 10:4; 1 Corinthians 1:30; 2:2; 8:6; 15:1-8,24-28; 2 Corinthians 5:19-21; 8:9; Galatians 4:4-5; Ephesians 1:20; 3:11; 4:7-10; Philippians 2:5-11; Colossians 1:13-22; 2:9; 1 Thessalonians 4:14-18; 1 Timothy 2:5-6; 3:16; Titus 2:13-14; Hebrews 1:1-3; 4:14-15; 7:14-28; 9:12-15,24-28; 12:2; 13:8; 1 Peter 2:21-25; 3:22; 1 John 1:7-9; 3:2; 4:14-15; 5:9; 2 John 7-9; Revelation 1:13-16; 5:9-14; 12:10-11; 13:8; 19:16.
C. God the Holy Spirit
The Holy Spirit is the Spirit of God, fully divine. He inspired holy men of old to write the Scriptures. Through illumination He enables men to understand truth. He exalts Christ. He convicts men of sin, of righteousness, and of judgment. He calls men to the Saviour, and effects regeneration. At the moment of regeneration He baptizes every believer into the Body of Christ. He cultivates Christian character, comforts believers, and bestows the spiritual gifts by which they serve God through His church. He seals the believer unto the day of final redemption. His presence in the Christian is the guarantee that God will bring the believer into the fullness of the stature of Christ. He enlightens and empowers the believer and the church in worship, evangelism, and service.
Genesis 1:2; Judges 14:6; Job 26:13; Psalms 51:11; 139:7ff.; Isaiah 61:1-3; Joel 2:28-32; Matthew 1:18; 3:16; 4:1; 12:28-32; 28:19; Mark 1:10,12; Luke 1:35; 4:1,18-19; 11:13; 12:12; 24:49; John 4:24; 14:16-17,26; 15:26; 16:7-14; Acts 1:8; 2:1-4,38; 4:31; 5:3; 6:3; 7:55; 8:17,39; 10:44; 13:2; 15:28; 16:6; 19:1-6; Romans 8:9-11,14-16,26-27; 1 Corinthians 2:10-14; 3:16; 12:3-11,13; Galatians 4:6; Ephesians 1:13-14; 4:30; 5:18; 1 Thessalonians 5:19; 1 Timothy 3:16; 4:1; 2 Timothy 1:14; 3:16; Hebrews 9:8,14; 2 Peter 1:21; 1 John 4:13; 5:6-7; Revelation 1:10; 22:17.
The Scriptures BFM 2000
I. The Scriptures
The Holy Bible was written by men divinely inspired and is God's revelation of Himself to man. It is a perfect treasure of divine instruction. It has God for its author, salvation for its end, and truth, without any mixture of error, for its matter. Therefore, all Scripture is totally true and trustworthy. It reveals the principles by which God judges us, and therefore is, and will remain to the end of the world, the true center of Christian union, and the supreme standard by which all human conduct, creeds, and religious opinions should be tried. All Scripture is a testimony to Christ, who is Himself the focus of divine revelation.
Exodus 24:4; Deuteronomy 4:1-2; 17:19; Joshua 8:34; Psalms 19:7-10; 119:11,89,105,140; Isaiah 34:16; 40:8; Jeremiah 15:16; 36:1-32; Matthew 5:17-18; 22:29; Luke 21:33; 24:44-46; John 5:39; 16:13-15; 17:17; Acts 2:16ff.; 17:11; Romans 15:4; 16:25-26; 2 Timothy 3:15-17; Hebrews 1:1-2; 4:12; 1 Peter 1:25; 2 Peter 1:19-21.
The Holy Bible was written by men divinely inspired and is God's revelation of Himself to man. It is a perfect treasure of divine instruction. It has God for its author, salvation for its end, and truth, without any mixture of error, for its matter. Therefore, all Scripture is totally true and trustworthy. It reveals the principles by which God judges us, and therefore is, and will remain to the end of the world, the true center of Christian union, and the supreme standard by which all human conduct, creeds, and religious opinions should be tried. All Scripture is a testimony to Christ, who is Himself the focus of divine revelation.
Exodus 24:4; Deuteronomy 4:1-2; 17:19; Joshua 8:34; Psalms 19:7-10; 119:11,89,105,140; Isaiah 34:16; 40:8; Jeremiah 15:16; 36:1-32; Matthew 5:17-18; 22:29; Luke 21:33; 24:44-46; John 5:39; 16:13-15; 17:17; Acts 2:16ff.; 17:11; Romans 15:4; 16:25-26; 2 Timothy 3:15-17; Hebrews 1:1-2; 4:12; 1 Peter 1:25; 2 Peter 1:19-21.
Friday, June 25, 2010
I. The Scriptures
I. The Scriptures
The Holy Bible was written by men divinely inspired and is God's revelation of Himself to man. It is a perfect treasure of divine instruction. It has God for its author, salvation for its end, and truth, without any mixture of error, for its matter. Therefore, all Scripture is totally true and trustworthy. It reveals the principles by which God judges us, and therefore is, and will remain to the end of the world, the true center of Christian union, and the supreme standard by which all human conduct, creeds, and religious opinions should be tried. All Scripture is a testimony to Christ, who is Himself the focus of divine revelation.
Exodus 24:4; Deuteronomy 4:1-2; 17:19; Joshua 8:34; Psalms 19:7-10; 119:11,89,105,140; Isaiah 34:16; 40:8; Jeremiah 15:16; 36:1-32; Matthew 5:17-18; 22:29; Luke 21:33; 24:44-46; John 5:39; 16:13-15; 17:17; Acts 2:16ff.; 17:11; Romans 15:4; 16:25-26; 2 Timothy 3:15-17; Hebrews 1:1-2; 4:12; 1 Peter 1:25; 2 Peter 1:19-21.
The Holy Bible was written by men divinely inspired and is God's revelation of Himself to man. It is a perfect treasure of divine instruction. It has God for its author, salvation for its end, and truth, without any mixture of error, for its matter. Therefore, all Scripture is totally true and trustworthy. It reveals the principles by which God judges us, and therefore is, and will remain to the end of the world, the true center of Christian union, and the supreme standard by which all human conduct, creeds, and religious opinions should be tried. All Scripture is a testimony to Christ, who is Himself the focus of divine revelation.
Exodus 24:4; Deuteronomy 4:1-2; 17:19; Joshua 8:34; Psalms 19:7-10; 119:11,89,105,140; Isaiah 34:16; 40:8; Jeremiah 15:16; 36:1-32; Matthew 5:17-18; 22:29; Luke 21:33; 24:44-46; John 5:39; 16:13-15; 17:17; Acts 2:16ff.; 17:11; Romans 15:4; 16:25-26; 2 Timothy 3:15-17; Hebrews 1:1-2; 4:12; 1 Peter 1:25; 2 Peter 1:19-21.
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