Money and possessions touch the food we eat, the work we do, the people who depend on us, and the help we can give. Scripture teaches us to receive these things with gratitude and to use them faithfully. Its guidance reaches beyond an amount to give: it concerns our desires, our dealings with others, our care for those in need, and our confidence about the future. Begin with God’s ownership and goodness, then let his word shape both the way you acquire things and the way you hold them.
Receive what you have as God’s gift
Begin by acknowledging the giver. Psalm 24:1–2 says that the earth and everyone in it belong to the Lord because he established it. When David and the people give willingly for the temple, David asks how they can make such an offering: everything has come from God, and they give back what is already his (1 Chronicles 29:9–16). Their generosity is substantial, but it gives them no ground for boasting before him. Receive your possessions with the same humility. Having something in your care gives you a responsibility to use it before God.
Remember him when your work bears fruit. In Deuteronomy 8:10–18, Moses warns Israel that full tables, good houses, growing herds, silver, and gold can lead them to forget the Lord who brought them out of slavery and sustained them in the wilderness. Even their ability to gain wealth depends on him. These words belong to Israel’s covenant and entry into its land; they are not a promise that every faithful person will become prosperous. They teach us to reject the proud claim that our strength has made us self-sufficient and to thank God for the means by which we live.
Receive ordinary provision with enjoyment as well as gratitude. Ecclesiastes 5:10–17 describes the dissatisfaction of loving silver, the anxiety of accumulated goods, and the certainty that we cannot carry them out of this life. Verses 18–20 then call eating, drinking, and enjoying the good of one’s labor a gift of God. In 1 Timothy 4:3–5, Paul likewise opposes teaching that forbids foods God created to be received with thanksgiving. Thankful enjoyment has a place in faithfulness. Let the gift lead you to worship its giver and to use it well during the days he gives you.
Give Christ your allegiance
Jesus tells his disciples to store treasure in heaven, where it cannot decay or be stolen, because their hearts will follow their treasure (Matthew 6:19–21). He then says that no one can serve both God and mammon (Matthew 6:24). Mammon here means wealth treated as a master. Decisions about possessions express allegiance: what you value, obey, and rely on matters to God. Colossians 3:1–5 places the response within life with the risen Christ. Seek the things above and put covetousness to death, because it is idolatry.
Paul describes the danger with equal seriousness. Those determined to become rich fall into temptation and destructive desires, and the love of money leads some away from the faith and into many sorrows (1 Timothy 6:9–10). His next instruction is to flee these things and pursue righteousness, godliness, faith, love, patience, and meekness (1 Timothy 6:11–12). Later he addresses believers who already have wealth: they must turn from pride and reliance on uncertain riches, trust the living God, and become rich in good works and ready to share (1 Timothy 6:17–19). The passage directs both desire and conduct; changing what you hope in should change what you do with what you have.
The man who approaches Jesus in Mark 10:17–22 receives a particular and costly command: sell what he has, give to the poor, and follow Jesus, with the promise of treasure in heaven. Jesus loves him, yet does not soften the call when the man goes away grieving because he has great possessions. The following words about a camel passing through a needle’s eye show the seriousness of wealth’s danger. When the disciples ask who can be saved, Jesus locates the possibility in God, not in human ability (Mark 10:23–27). Take his summons seriously enough to part with possessions that stand between you and obedience. No possession can rightly be reserved from his authority.
The demand reaches beyond that one man. Jesus tells the crowds that a disciple must forsake all that he has, within teaching about bearing the cross and counting the cost of following him (Luke 14:25–33). He also reassures his little flock that the Father delights to give them the kingdom, then commands them to sell possessions, give alms, and seek treasure that cannot fail (Luke 12:32–34). His call concerns actual resources and actual generosity. Trust in the Father’s gift frees disciples to part with what they have; an inward claim of detachment cannot replace obedience.
Scripture also shows possessions continuing to serve faithful discipleship. Women provide for Jesus’ ministry from their means (Luke 8:1–3), and Paul directs wealthy believers to share what they hold (1 Timothy 6:17–19). These passages together point to complete allegiance expressed in obedient use and surrender, with differing material forms rather than an identical timetable for selling everything. Following Christ may require radical giving and actual loss. Mark 10:29–30 promises his followers a new abundance of relationships and provision together with persecutions, and eternal life in the world to come. It gives hope for costly discipleship, not a financial rate of return.
Further study: NET Bible translators and editors · NET Bible translators and editors
Ask for provision and learn contentment
Bring material needs to your Father. Jesus teaches his disciples to pray for daily bread alongside the hallowing of God’s name, the coming of his kingdom, and the doing of his will (Matthew 6:9–13). Food is a proper subject of prayer. In Matthew 6:25–32, Jesus points to the birds the Father feeds and the lilies God clothes, then reminds his hearers that their Father knows they need food and clothing. Give his kingdom and righteousness first place, and face today’s responsibilities without trying to carry tomorrow’s troubles in advance (Matthew 6:33–34).
Paul shows what contentment looks like through changing circumstances. He has learned how to live with little and with abundance, to be full and to be hungry; Christ strengthens him in all these conditions (Philippians 4:11–13). His confidence does not make the Philippians’ gift unnecessary. He immediately tells them that they did well to share in his affliction, recalls their repeated help, and calls their gift an offering acceptable to God (Philippians 4:14–18). Receive needed help thankfully and provide it willingly. Dependence on God and the care of other believers belong together.
When Paul says that God will supply the Philippians’ needs, he speaks as someone who has just described hunger as well as fullness (Philippians 4:12, 19–20). Trust his promise of care without treating difficulty as proof that faith has failed. Agur’s prayer asks for neither poverty nor riches, but the food appropriate to his need: he fears both denying God in fullness and stealing in want (Proverbs 30:7–9). Pray for provision that serves faithfulness, and ask God to govern the desires that abundance or deprivation can expose.
Hebrews 13:5–6 gives contentment its deepest ground: God will not leave or forsake his people, and the Lord is their helper. The same passage begins with brotherly love, hospitality, and remembrance of prisoners (Hebrews 13:1–3). Contentment therefore frees you to love with what you have. It is a learned confidence in God’s presence that can live alongside prayer, diligent work, receiving assistance, and concern for another person’s need.
Work faithfully and care for those entrusted to you
Work is part of humanity’s calling before it becomes painful toil. God places the man in the garden to tend and keep it in Genesis 2:15; the hardship of working resistant ground follows in Genesis 3:17–19. Ephesians 4:28 then describes a concrete change in Christian life: the person who stole must stop stealing, do honest work, and have something to give to someone in need. Work serves provision and generosity. Seek gain through useful, honest labor and make room in its purpose for the good of others.
In 2 Thessalonians 3:6–12, Paul confronts people who will not work and instead live disorderly lives as busybodies. His instruction concerns unwillingness to work, not an accusation against everyone who lacks an income or cannot work. He recalls his own labor and directs the idle to work quietly and eat their own bread. Even the correction is to treat the person as a brother rather than an enemy, and the church must continue doing good (2 Thessalonians 3:13–15). Take responsibility for the work you can do while preserving patient care for people in genuine need.
Begin that care with the responsibilities God has already placed near you. In 1 Timothy 5:3–8, children and grandchildren are to care for widowed relatives and repay something of the care they received. Paul’s severe words about failing to provide for one’s own arise in this setting. Family support enables the church to help widows who are truly without such support (1 Timothy 5:16). Providing includes attending to actual needs; it does not require a particular level of wealth. Jesus similarly condemns the use of Corban, a declared gift, to prevent help from reaching one’s father or mother (Mark 7:9–13). A religious designation of resources cannot cancel the duty God has given toward family.
Proverbs 31:10–31 portrays wise household care through purposeful activity. The woman obtains food, considers and buys a field, plants a vineyard, makes goods, and watches over her household; she also opens her hand to the poor (Proverbs 31:14–20, 24, 27). Her foresight and generosity belong together. This is a wisdom portrait worthy of praise, not a requirement that every household reproduce each enterprise or possess the same resources. Learn its attentive care, diligent judgment, and openhandedness.
Make space for rest and thankful enjoyment within that care. Israel’s Sabbath command explicitly includes servants, animals, and the stranger, and recalls that Israel had been enslaved in Egypt (Deuteronomy 5:12–15). The command teaches the people who hold authority to care about the rest of those who labor for them. Ecclesiastes 5:18–20 also receives enjoyment of work’s fruit as God’s gift. These passages challenge a use of possessions that makes endless production the measure of life. Honor the people whose labor sustains a household, and receive the good of work without making work your master.
Further study: Jason B. Hood
Deal honestly and put wrongs right
Honor God in the way money is acquired and paid. Leviticus 19:11–18 forbids theft, deception, delayed wages, and partial judgment, culminating in love for one’s neighbor. Leviticus 19:33–37 includes the stranger and demands honest weights and measures. Deuteronomy 24:14–15 requires prompt payment to a poor hired worker because he depends on those wages. The person on the other side of a transaction has needs God sees. Speak truthfully, give what is due, and use accurate measures rather than seeking an advantage through deception.
Amos describes traders impatient for worship days to end so that they can sell grain using a smaller measure, a larger payment weight, and false balances; even the poor become merchandise in their hands (Amos 8:4–6). The Lord declares that he will remember their deeds (Amos 8:7). James likewise announces judgment on the rich who keep back laborers’ pay, live in luxury, and condemn the righteous; the workers’ cries have reached the Lord (James 5:1–6). Religious observance and accumulated wealth provide no cover for exploitation. Let justice govern the gain itself, not merely what you later give from it.
John the Baptist makes the fruit of repentance tangible. Those with food and clothing are to share; tax collectors must take no more than authorized; soldiers must refrain from violence and false accusation and be content with their wages (Luke 3:10–14). These instructions address both ordinary provision and the temptation to misuse power. Turn from getting more at another person’s expense, and practice the generosity and restraint appropriate to your responsibilities.
Where you have wronged someone, seek to put the wrong right. Zacchaeus declares that he gives half his goods to the poor and restores fourfold if he has taken anything through false accusation; Jesus then speaks of salvation coming to the house and of his mission to seek and save the lost (Luke 19:8–10). His declaration shows that money dealings belong within a response to Jesus. Leviticus 6:1–7 likewise requires restoration with an added fifth alongside the prescribed offering for wrongdoing involving another person’s goods. The narrative’s fourfold declaration and the law’s particular schedule are not a single universal percentage. Their concrete lesson is that repentance concerns the person harmed and the goods owed, as well as words of sorrow.
Plan with humility and honor your obligations
Pay careful attention to what is entrusted to you. Proverbs 21:5 contrasts diligent plans with haste, and Proverbs 27:23–27 tells the keeper of flocks to know their condition because riches do not last forever. The passage follows this attention through to clothing, food, and household provision. Proverbs 13:22 also commends leaving an inheritance to children’s children. These sayings teach foresight and sustained care, while recognizing the fragility of wealth. They commend responsible preparation; they do not pronounce every person who cannot leave an inheritance unfaithful.
Keep that preparation under God’s authority. James 4:13–17 addresses people confidently announcing where they will trade and what profit they will make. Their life is a vapor, and their plans depend on the Lord’s will. The rich fool in Luke 12:16–21 goes further: after a great harvest he plans larger barns and speaks as though stored goods can secure many years of ease. God requires his life that very night. Jesus identifies his failure as laying up treasure for himself while failing to be rich toward God. Plan faithfully, but refuse the illusion that possessions place your life or future under your own control.
Consider obligations before taking them on. Proverbs 22:7 describes the borrower’s dependence on the lender. Proverbs 6:1–5 urges someone trapped by a pledge of surety to act urgently and humbly to obtain release; surety means undertaking responsibility for another person’s obligation. Such commitments can place what is entrusted to you beyond your own control. These warnings call for sober judgment about promises and their consequences, alongside the commands to be generous. Do not confuse willingness to help with a need to make every financial promise requested of you.
Be faithful in paying what you owe. Romans 13:6–8 moves from paying tribute, custom, honor, and other dues to the command to owe no one anything except love. Read together with Scripture’s positive instructions about lending, this most naturally calls for fulfilling obligations rather than establishing that every loan is intrinsically sinful. The ongoing debt of love must shape dealings even after a financial obligation is met (Romans 13:8–10). Psalm 37:21 contrasts wicked borrowing without repayment with righteous generosity, and Psalm 37:26 praises merciful lending. Seek freedom from unpaid obligations through honest fulfillment, while practicing the mercy Scripture requires of those who are owed.
Further study: Donny Ray Mathis · Elisabeth Johnson
Use a lender’s power mercifully
A person in need is a neighbor to sustain. Exodus 22:25–27 forbids interest on a loan to a poor member of God’s people and requires the return of a pledged garment by sunset because it is the person’s covering. Deuteronomy 24:6 forbids taking a millstone as security, since that would take away the means of sustaining life; Deuteronomy 24:10–13 protects the borrower’s household and clothing. A claim to repayment does not erase the borrower’s dignity or bodily needs. Use resources to preserve life, and refuse to make someone’s distress the means of stripping away what sustains them.
Deuteronomy 15:1–11 commands Israel to release debts in the seventh year and specifically forbids withholding needed help because that year is near. The expected cost of generosity is no excuse for closing one’s hand. These are covenant laws for Israel, with a stated distinction concerning the foreigner in Deuteronomy 15:3. Deuteronomy 23:19–20 also distinguishes lending to a brother from lending to a foreigner; its ban concerns interest, not merely an unusually high rate. The texts should not be made to announce a complete, unchanged rule for every later financial arrangement. Their force remains searching: fear God, help those in need, and do not use lending to prey on them.
God’s ownership also places limits on permanent dispossession within Israel. Leviticus 25:8–17 connects Jubilee to the return of Israelite family holdings and to fair valuation according to the years remaining until that return. The Lord says that the land is his, provides for its redemption, and commands care for an impoverished brother (Leviticus 25:23–38). These provisions belong to Israel’s particular land and covenant arrangements. Their concern for restoration calls the person with resources to consider the neighbor’s continued life and place among God’s people. Nehemiah 5:1–13 gives a later example of confronting debt-driven distress: he calls creditors to stop the exaction and restore property, and requires them to carry out their promise.
Jesus calls his disciples to go beyond lending only where they expect a return. They are to love enemies, do good, and lend generously because the Most High is kind to the unthankful and evil (Luke 6:32–36). His commands to give and to be merciful stand in a passage about love, forgiveness, and the measure used toward others (Luke 6:27–38). Follow the Father’s mercy in your use of money. The promise of generous measure in Luke 6:38 encourages that life of generosity; it supplies no formula by which a payment purchases greater wealth.
Further study: NET Bible translators and editors · Peter Y. Lee
Make care for people part of your use of possessions
Make love material. Isaiah 58:3–7 confronts people who fast while pursuing their own interests, exacting labor, and quarreling. God calls them to loosen oppressive burdens, share bread with the hungry, shelter the poor, and clothe the naked. James 2:14–17 exposes the emptiness of wishing a brother or sister warmth and food while withholding what their body needs. In 1 John 3:16–18, Christ’s self-giving love leads directly to opening our hearts and goods to a brother in need. Look at the need you can actually help meet and act in love.
Give people honor as well as assistance. James 2:1–9 condemns an assembly that offers the well-dressed rich person a good place while making the poor person stand or sit at someone’s feet. Such treatment violates love for one’s neighbor. Jesus also tells a host to invite the poor and people with disabilities who cannot repay him, looking toward the resurrection rather than a returned invitation (Luke 14:12–14). Welcome and share without using someone’s wealth or ability to repay as the measure of their worth.
Jesus’ account of the Samaritan shows the reach and cost of mercy. The Samaritan approaches the wounded man, treats his wounds, carries him on his own animal, takes him to an inn, and pays for further care. Jesus then tells the questioner to go and do likewise (Luke 10:30–37). Compassion makes use of possessions, time, and effort to serve a person in danger. The question shifts from finding a boundary around those who qualify as neighbors to becoming a neighbor through merciful action.
The first believers’ sharing gives a communal picture of this care. In Acts 4:32–37, they hold their possessions at one another’s disposal and sell property so that distribution can follow need. Acts 5:1–11 then exposes Ananias and Sapphira’s deceit. Peter’s words in Acts 5:4 recognize their authority over the land and its proceeds, so the account does not establish compulsory surrender of every possession. It does show the seriousness of pretending to give and the reality of willing, costly sharing. When some widows are neglected in the daily distribution, the church appoints trustworthy people to address the problem (Acts 6:1–7). Generous intentions require fair and attentive care.
Such concern also crosses the boundaries of a local congregation. The disciples in Antioch send famine relief to believers in Judea, each according to ability, entrusting it to Barnabas and Saul for the elders (Acts 11:27–30). Continue helping as needs persist. When Jesus defends the woman who anoints him before his burial, he says both that the poor will always be present and that his hearers can do them good whenever they will (Mark 14:3–9). His defense of that particular act of devotion does not excuse neglect. Deuteronomy 15:11 similarly joins the continuing presence of poverty to the command to open one’s hand.
Further study: Jason B. Hood
Give willingly, thoughtfully, and faithfully
Give before God rather than for admiration. In Matthew 6:1–4, Jesus contrasts almsgiving designed to win praise with giving known to the Father who sees in secret. The question is the reward the giver seeks. Let care for the person and love for God govern the gift, and be willing for it to bring you no recognition. This sincerity belongs with the willing mind Paul seeks in the collection for believers in need.
Paul begins that appeal with grace. The Macedonian churches give with joy amid affliction and deep poverty, freely asking to share in the relief of the saints; first they give themselves to the Lord (2 Corinthians 8:1–5). He then directs the Corinthians to Christ, who became poor for their sake so that through his poverty they might become rich (2 Corinthians 8:9). Christ’s self-giving is the ground and pattern of generosity. In a passage that praises materially poor believers, the riches received through him cannot be reduced to a promise that donors will become financially wealthy.
Bring willing intention to completion according to what you have. Paul asks the Corinthians to finish the gift they had begun, accepts willingness in relation to actual means, and says that he does not intend others to be eased while they are burdened (2 Corinthians 8:10–14). His quotation about manna recalls God’s provision in which those who gathered much had nothing over and those who gathered little lacked nothing (2 Corinthians 8:15; Exodus 16:16–18). The aim is that present abundance should meet present need, with the possibility of help moving the other way later. The Macedonians’ extraordinary generosity is an example of willingness; Paul does not turn it into a demand to promise resources someone does not have.
Prepare the gift with thought and carry it through with integrity. For the Jerusalem collection, Paul tells each Corinthian to set something aside on the first day of the week in keeping with how God has prospered them, so that the money is ready when he comes (1 Corinthians 16:1–4). He also arranges for trusted companions and church-appointed representatives to help administer the gift, seeking what is honorable before God and people (2 Corinthians 8:16–24). Regular preparation and trustworthy administration serve the people for whom the gift is intended.
Give cheerfully and expect God’s grace to bear good fruit. Paul’s sowing and reaping language leads into the instruction to give as one has purposed, without grudging or compulsion. He describes the harvest as sufficiency for good works, increased righteousness, relief for the saints, and thanksgiving to God (2 Corinthians 9:6–14). God supplies bread as well as seed, and the resulting abundance enables further generosity. Trust him as you give; do not make the gift a bargain for a specified financial reward.
Jesus notices the cost of a gift that others might overlook. The widow’s two small coins represent all her livelihood, while the rich give from their abundance (Mark 12:41–44). The account follows a warning about scribes who devour widows’ houses and precedes the prediction of the temple’s destruction (Mark 12:38–40; Mark 13:1–2). The scene may honor her devotion, expose a religious institution’s failure toward a vulnerable woman, or hold both concerns together. What Jesus explicitly establishes is the unequal cost of these gifts. He does not explain her motives or command every poor person to give away their last provision. Honor costly generosity while continuing to care for people whose need remains real.
Further study: Jason B. Hood · David Tiede · Amanda Brobst-Renaud · Ronald J. Allen
Share in gospel work with integrity
Provide for those who labor to teach and proclaim the gospel. Paul reasons from soldiers, vineyard workers, shepherds, the law about the threshing ox, and temple service to the right of gospel workers to receive support (1 Corinthians 9:7–14). He then explains why he has chosen to forgo that right rather than hinder the gospel (1 Corinthians 9:12, 15–18). His voluntary choice does not erase the responsibility he has established. Galatians 6:6 tells the person taught in the word to share good things with the teacher, within a larger call to do good to all, especially fellow believers (Galatians 6:9–10).
Receive those who serve the truth and help them continue their work. In 3 John 1:5–8, Gaius is commended for caring for traveling brothers, including strangers, and urged to send them on their way worthily of God. Supporting such people makes believers fellow workers for the truth. The nearby account of Diotrephes, who refuses the brothers and excludes those who receive them, shows how a desire for prominence can obstruct this fellowship (3 John 1:9–11). Let your giving and hospitality serve the truth and those who carry it.
Those who lead must show the same freedom from greed they teach. Paul recalls that he coveted no one’s silver, gold, or clothing and worked to provide for himself and his companions; he urges the elders to labor in support of the weak (Acts 20:33–35). Peter calls elders to shepherd willingly, without pursuing dishonest gain or domineering over the flock (1 Peter 5:1–4). Material support is for faithful service. When Simon offers money to obtain the power of bestowing the Holy Spirit, Peter calls him to repentance for imagining that God’s gift can be purchased (Acts 8:18–24). Give to support ministry while honoring the truth that God’s grace and spiritual authority are his to give.
Further study: Jason B. Hood
Understand tithes in their biblical setting
A tithe is a tenth. In Numbers 18:20–32, Israel’s tithes support the Levites’ service because they have no land inheritance among the other tribes, and the Levites give a tenth of what they receive to the priest. Deuteronomy 14:22–29 describes tithing that includes rejoicing before the Lord and provision for Levites, strangers, orphans, and widows; the third-year produce is stored within the towns. These passages connect giving with worship and the sustenance of others within Israel’s covenant. They should be read in their detail before reducing all their provisions to one modern percentage.
Malachi calls that covenant people to return to God. The rebuke for withholding tithes and offerings stands alongside judgment against withheld wages and mistreatment of widows, orphans, and strangers (Malachi 3:5–10). The promised blessing concerns the land’s fruit, the devourer, and the vine (Malachi 3:11–12). Hear the seriousness of withholding what God commands, while keeping the promise in its stated setting. The passage gives no warrant to promise every later giver a particular increase in personal wealth.
The question of a continuing ten-percent duty deserves careful judgment. Abram gives a tenth to Melchizedek after the battle, and Jacob vows a tenth in response to God’s promises (Genesis 14:17–24; Genesis 28:10–22). Hebrews uses Abraham’s gift to explain the greatness of Melchizedek, speaks of a change of priesthood and law, and identifies Jesus as the enduring high priest who saves those who come to God through him (Hebrews 7:1–12, 23–28). Jesus affirms the tithe while condemning the neglect of justice, mercy, and faith, speaking in a chapter addressed to the crowds and disciples and rebuking the scribes and Pharisees (Matthew 23:1–3, 23–24). His rebuke must not be presented as though he had told those hearers to stop tithing.
The instructions addressed to the churches give a clear responsibility: set aside a gift according to God’s provision, complete what you willingly undertake, and let available resources meet real need (1 Corinthians 16:1–4; 2 Corinthians 8:10–14). These passages do not specify a tenth. Christians disagree about whether the earlier tithe remains binding, because that conclusion depends on how the covenant laws, patriarchal examples, and Jesus’ words apply to the church. The disagreement does not remove the explicit duties of generosity, support for gospel workers, and willingness to share (1 Corinthians 9:14; 1 Timothy 6:17–19). Practice those duties earnestly. A percentage must never become permission to withhold the rest of life from God.
Further study: Thomas Schreiner · William Barcley · Conrad Mbewe
Hold possessions in the light of God’s lasting promises
Trust God’s goodness while reading his promises with the whole witness of Scripture. Proverbs 3:9–12 connects honoring him with possessions to abundance, and immediately includes the loving correction of the Lord. Psalm 37:25–26 testifies to his care for the righteous and connects that life with mercy and lending. These are wisdom’s instruction and testimony, not a basis for declaring that every hungry or impoverished believer must have sinned. Job is described as upright before he loses his possessions and children (Job 1:1–22), and Hebrews honors people who remain faithful while destitute and afflicted (Hebrews 11:35–40). Faithfulness has worth that cannot be measured by a financial outcome.
Let Christ’s judgment correct your estimate of both poverty and wealth. He knows Smyrna’s poverty and nevertheless calls the church rich, then calls it to faithfulness through coming suffering (Revelation 2:8–11). Laodicea boasts that it is wealthy and needs nothing, yet he names its spiritual poverty and calls it to repentance and fellowship with him (Revelation 3:14–22). Possessions can neither prove his approval nor replace what only he supplies. Receive his correction with hope, for the call to repent comes from the one who loves and disciplines his people.
Resist envy by remembering where each way of life ends. In Psalm 73:2–17, the prosperity of the wicked nearly draws the psalmist away from faithfulness until he understands their end before God. He comes to confess that God is his portion even when his flesh and heart fail (Psalm 73:23–28). Hebrews 10:32–39 similarly recalls believers who endured the loss of their goods because they knew they had a better, lasting possession. This hope makes it possible to continue doing God’s will when faithfulness is costly.
Use the opportunity to love while it is before you. In Luke 16:19–31, Lazarus lies hungry at a rich man’s gate while the man lives in daily luxury. Death exposes a reversal that the rich man cannot undo, and the closing appeal is to hear Moses and the prophets. The account presses the urgency of listening and repenting now; abundance does not excuse indifference to the person at the gate. Psalm 49:6–17 likewise declares that wealth cannot ransom a life from death or be carried into the grave. God himself is the psalmist’s hope of redemption.
So receive what God gives, do the good that is yours to do, and keep your hope in him. Paul’s charge to the rich gathers these responsibilities together: humility, trust in the living God, enjoyment of his gifts, readiness to give, and richness in good works (1 Timothy 6:17–19). Such a life lays hold of what truly lasts. Money and possessions find their proper place when they serve love of God and neighbor under the promise of eternal life.
Read the passages
Scripture in context
85 contextual selections for this subject, including the passages cited above and further related reading. Every selected range is reproduced in full from the KJV. Context notes identify the setting and kind of evidence.
Creation narrative 1 selections
Genesis 2:4–17 KJV · In this guide
Context: The garden account places the man in a world God provides and gives him work and a command.
2:4 These are the generations of the heavens and of the earth when they were created, in the day that the LORD God made the earth and the heavens,
2:5 And every plant of the field before it was in the earth, and every herb of the field before it grew: for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground.
2:6 But there went up a mist from the earth, and watered the whole face of the ground.
2:7 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.
2:8 And the LORD God planted a garden eastward in Eden; and there he put the man whom he had formed.
2:9 And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil.
2:10 And a river went out of Eden to water the garden; and from thence it was parted, and became into four heads.
2:11 The name of the first is Pison: that is it which compasseth the whole land of Havilah, where there is gold;
2:12 And the gold of that land is good: there is bdellium and the onyx stone.
2:13 And the name of the second river is Gihon: the same is it that compasseth the whole land of Ethiopia.
2:14 And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates.
2:15 And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it.
2:16 And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat:
2:17 But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.
Creation and fall narrative 1 selections
Genesis 3:17–24 KJV · In this guide
Context: The judgment on Adam explains painful labor, mortality, and expulsion from the garden.
3:17 And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life;
3:18 Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field;
3:19 In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.
3:20 And Adam called his wife’s name Eve; because she was the mother of all living.
3:21 Unto Adam also and to his wife did the LORD God make coats of skins, and clothed them.
3:22 And the LORD God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever:
3:23 Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken.
3:24 So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life.
Patriarchal narrative 1 selections
Genesis 14:17–24 KJV · In this guide
Context: After the battle, Melchizedek blesses Abram, receives a tenth, and Abram refuses the king of Sodom’s offered goods.
14:17 And the king of Sodom went out to meet him after his return from the slaughter of Chedorlaomer, and of the kings that were with him, at the valley of Shaveh, which is the king’s dale.
14:18 And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God.
14:19 And he blessed him, and said, Blessed be Abram of the most high God, possessor of heaven and earth:
14:20 And blessed be the most high God, which hath delivered thine enemies into thy hand. And he gave him tithes of all.
14:21 And the king of Sodom said unto Abram, Give me the persons, and take the goods to thyself.
14:22 And Abram said to the king of Sodom, I have lift up mine hand unto the LORD, the most high God, the possessor of heaven and earth,
14:23 That I will not take from a thread even to a shoelatchet, and that I will not take any thing that is thine, lest thou shouldest say, I have made Abram rich:
14:24 Save only that which the young men have eaten, and the portion of the men which went with me, Aner, Eshcol, and Mamre; let them take their portion.
Patriarchal narrative and vow 1 selections
Genesis 28:10–22 KJV · In this guide
Context: God promises Jacob presence and covenant blessing at Bethel, and Jacob responds with worship and a vow including a tenth.
28:10 And Jacob went out from Beer-sheba, and went toward Haran.
28:11 And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place, and put them for his pillows, and lay down in that place to sleep.
28:12 And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it.
28:13 And, behold, the LORD stood above it, and said, I am the LORD God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed;
28:14 And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed.
28:15 And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of.
28:16 And Jacob awaked out of his sleep, and he said, Surely the LORD is in this place; and I knew it not.
28:17 And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven.
28:18 And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it.
28:19 And he called the name of that place Beth-el: but the name of that city was called Luz at the first.
28:20 And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on,
28:21 So that I come again to my father’s house in peace; then shall the LORD be my God:
28:22 And this stone, which I have set for a pillar, shall be God’s house: and of all that thou shalt give me I will surely give the tenth unto thee.
Israel’s wilderness narrative 1 selections
Exodus 16:1–36 KJV · In this guide
Context: The complete manna account includes Israel’s complaint, daily provision, the measured gathering, forbidden hoarding, and provision for Sabbath rest.
16:1 And they took their journey from Elim, and all the congregation of the children of Israel came unto the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departing out of the land of Egypt.
16:2 And the whole congregation of the children of Israel murmured against Moses and Aaron in the wilderness:
16:3 And the children of Israel said unto them, Would to God we had died by the hand of the LORD in the land of Egypt, when we sat by the flesh pots, and when we did eat bread to the full; for ye have brought us forth into this wilderness, to kill this whole assembly with hunger.
16:4 Then said the LORD unto Moses, Behold, I will rain bread from heaven for you; and the people shall go out and gather a certain rate every day, that I may prove them, whether they will walk in my law, or no.
16:5 And it shall come to pass, that on the sixth day they shall prepare that which they bring in; and it shall be twice as much as they gather daily.
16:6 And Moses and Aaron said unto all the children of Israel, At even, then ye shall know that the LORD hath brought you out from the land of Egypt:
16:7 And in the morning, then ye shall see the glory of the LORD; for that he heareth your murmurings against the LORD: and what are we, that ye murmur against us?
16:8 And Moses said, This shall be, when the LORD shall give you in the evening flesh to eat, and in the morning bread to the full; for that the LORD heareth your murmurings which ye murmur against him: and what are we? your murmurings are not against us, but against the LORD.
16:9 And Moses spake unto Aaron, Say unto all the congregation of the children of Israel, Come near before the LORD: for he hath heard your murmurings.
16:10 And it came to pass, as Aaron spake unto the whole congregation of the children of Israel, that they looked toward the wilderness, and, behold, the glory of the LORD appeared in the cloud.
16:11 And the LORD spake unto Moses, saying,
16:12 I have heard the murmurings of the children of Israel: speak unto them, saying, At even ye shall eat flesh, and in the morning ye shall be filled with bread; and ye shall know that I am the LORD your God.
16:13 And it came to pass, that at even the quails came up, and covered the camp: and in the morning the dew lay round about the host.
16:14 And when the dew that lay was gone up, behold, upon the face of the wilderness there lay a small round thing, as small as the hoar frost on the ground.
16:15 And when the children of Israel saw it, they said one to another, It is manna: for they wist not what it was. And Moses said unto them, This is the bread which the LORD hath given you to eat.
16:16 This is the thing which the LORD hath commanded, Gather of it every man according to his eating, an omer for every man, according to the number of your persons; take ye every man for them which are in his tents.
16:17 And the children of Israel did so, and gathered, some more, some less.
16:18 And when they did mete it with an omer, he that gathered much had nothing over, and he that gathered little had no lack; they gathered every man according to his eating.
16:19 And Moses said, Let no man leave of it till the morning.
16:20 Notwithstanding they hearkened not unto Moses; but some of them left of it until the morning, and it bred worms, and stank: and Moses was wroth with them.
16:21 And they gathered it every morning, every man according to his eating: and when the sun waxed hot, it melted.
16:22 And it came to pass, that on the sixth day they gathered twice as much bread, two omers for one man: and all the rulers of the congregation came and told Moses.
16:23 And he said unto them, This is that which the LORD hath said, To morrow is the rest of the holy sabbath unto the LORD: bake that which ye will bake to day, and seethe that ye will seethe; and that which remaineth over lay up for you to be kept until the morning.
16:24 And they laid it up till the morning, as Moses bade: and it did not stink, neither was there any worm therein.
16:25 And Moses said, Eat that to day; for to day is a sabbath unto the LORD: to day ye shall not find it in the field.
16:26 Six days ye shall gather it; but on the seventh day, which is the sabbath, in it there shall be none.
16:27 And it came to pass, that there went out some of the people on the seventh day for to gather, and they found none.
16:28 And the LORD said unto Moses, How long refuse ye to keep my commandments and my laws?
16:29 See, for that the LORD hath given you the sabbath, therefore he giveth you on the sixth day the bread of two days; abide ye every man in his place, let no man go out of his place on the seventh day.
16:30 So the people rested on the seventh day.
16:31 And the house of Israel called the name thereof Manna: and it was like coriander seed, white; and the taste of it was like wafers made with honey.
16:32 And Moses said, This is the thing which the LORD commandeth, Fill an omer of it to be kept for your generations; that they may see the bread wherewith I have fed you in the wilderness, when I brought you forth from the land of Egypt.
16:33 And Moses said unto Aaron, Take a pot, and put an omer full of manna therein, and lay it up before the LORD, to be kept for your generations.
16:34 As the LORD commanded Moses, so Aaron laid it up before the Testimony, to be kept.
16:35 And the children of Israel did eat manna forty years, until they came to a land inhabited; they did eat manna, until they came unto the borders of the land of Canaan.
16:36 Now an omer is the tenth part of an ephah.
Israel’s covenant laws 11 selections
Exodus 22:21–27 KJV · In this guide
Context: Commands protect strangers, widows, orphans, and poor borrowers, with the Lord hearing their cries.
22:21 Thou shalt neither vex a stranger, nor oppress him: for ye were strangers in the land of Egypt.
22:22 Ye shall not afflict any widow, or fatherless child.
22:23 If thou afflict them in any wise, and they cry at all unto me, I will surely hear their cry;
22:24 And my wrath shall wax hot, and I will kill you with the sword; and your wives shall be widows, and your children fatherless.
22:25 If thou lend money to any of my people that is poor by thee, thou shalt not be to him as an usurer, neither shalt thou lay upon him usury.
22:26 If thou at all take thy neighbour’s raiment to pledge, thou shalt deliver it unto him by that the sun goeth down:
22:27 For that is his covering only, it is his raiment for his skin: wherein shall he sleep? and it shall come to pass, when he crieth unto me, that I will hear; for I am gracious.
Leviticus 6:1–7 KJV · In this guide
Context: The law addresses fraud, robbery, oppression, and false swearing about goods, requiring restoration with an added fifth and an offering.
6:1 And the LORD spake unto Moses, saying,
6:2 If a soul sin, and commit a trespass against the LORD, and lie unto his neighbour in that which was delivered him to keep, or in fellowship, or in a thing taken away by violence, or hath deceived his neighbour;
6:3 Or have found that which was lost, and lieth concerning it, and sweareth falsely; in any of all these that a man doeth, sinning therein:
6:4 Then it shall be, because he hath sinned, and is guilty, that he shall restore that which he took violently away, or the thing which he hath deceitfully gotten, or that which was delivered him to keep, or the lost thing which he found,
6:5 Or all that about which he hath sworn falsely; he shall even restore it in the principal, and shall add the fifth part more thereto, and give it unto him to whom it appertaineth, in the day of his trespass offering.
6:6 And he shall bring his trespass offering unto the LORD, a ram without blemish out of the flock, with thy estimation, for a trespass offering, unto the priest:
6:7 And the priest shall make an atonement for him before the LORD: and it shall be forgiven him for any thing of all that he hath done in trespassing therein.
Leviticus 19:9–18 KJV · In this guide
Context: A sequence of holiness commands addresses gleaning, truthfulness, wages, vulnerability, justice, and love for one’s neighbor.
19:9 And when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleanings of thy harvest.
19:10 And thou shalt not glean thy vineyard, neither shalt thou gather every grape of thy vineyard; thou shalt leave them for the poor and stranger: I am the LORD your God.
19:11 Ye shall not steal, neither deal falsely, neither lie one to another.
19:12 And ye shall not swear by my name falsely, neither shalt thou profane the name of thy God: I am the LORD.
19:13 Thou shalt not defraud thy neighbour, neither rob him: the wages of him that is hired shall not abide with thee all night until the morning.
19:14 Thou shalt not curse the deaf, nor put a stumblingblock before the blind, but shalt fear thy God: I am the LORD.
19:15 Ye shall do no unrighteousness in judgment: thou shalt not respect the person of the poor, nor honour the person of the mighty: but in righteousness shalt thou judge thy neighbour.
19:16 Thou shalt not go up and down as a talebearer among thy people: neither shalt thou stand against the blood of thy neighbour: I am the LORD.
19:17 Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him.
19:18 Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.
Leviticus 19:33–37 KJV · In this guide
Context: The closing commands require love for the stranger and honest measures, with deliverance from Egypt as their ground.
19:33 And if a stranger sojourn with thee in your land, ye shall not vex him.
19:34 But the stranger that dwelleth with you shall be unto you as one born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt: I am the LORD your God.
19:35 Ye shall do no unrighteousness in judgment, in meteyard, in weight, or in measure.
19:36 Just balances, just weights, a just ephah, and a just hin, shall ye have: I am the LORD your God, which brought you out of the land of Egypt.
19:37 Therefore shall ye observe all my statutes, and all my judgments, and do them: I am the LORD.
Leviticus 25:1–55 KJV · In this guide
Context: The complete chapter covers land rest, Jubilee, valuation, redemption, and impoverished Israelites. Walled-city houses have a distinct rule (25:29–30); the release protections for Israelites do not extend equally to foreign slaves (25:39–46). These details remain part of the law’s actual historical scope.
25:1 And the LORD spake unto Moses in mount Sinai, saying,
25:2 Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the LORD.
25:3 Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof;
25:4 But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the LORD: thou shalt neither sow thy field, nor prune thy vineyard.
25:5 That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land.
25:6 And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee,
25:7 And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat.
25:8 And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years.
25:9 Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land.
25:10 And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubile unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family.
25:11 A jubile shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed.
25:12 For it is the jubile; it shall be holy unto you: ye shall eat the increase thereof out of the field.
25:13 In the year of this jubile ye shall return every man unto his possession.
25:14 And if thou sell ought unto thy neighbour, or buyest ought of thy neighbour’s hand, ye shall not oppress one another:
25:15 According to the number of years after the jubile thou shalt buy of thy neighbour, and according unto the number of years of the fruits he shall sell unto thee:
25:16 According to the multitude of years thou shalt increase the price thereof, and according to the fewness of years thou shalt diminish the price of it: for according to the number of the years of the fruits doth he sell unto thee.
25:17 Ye shall not therefore oppress one another; but thou shalt fear thy God: for I am the LORD your God.
25:18 Wherefore ye shall do my statutes, and keep my judgments, and do them; and ye shall dwell in the land in safety.
25:19 And the land shall yield her fruit, and ye shall eat your fill, and dwell therein in safety.
25:20 And if ye shall say, What shall we eat the seventh year? behold, we shall not sow, nor gather in our increase:
25:21 Then I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years.
25:22 And ye shall sow the eighth year, and eat yet of old fruit until the ninth year; until her fruits come in ye shall eat of the old store.
25:23 The land shall not be sold for ever: for the land is mine; for ye are strangers and sojourners with me.
25:24 And in all the land of your possession ye shall grant a redemption for the land.
25:25 If thy brother be waxen poor, and hath sold away some of his possession, and if any of his kin come to redeem it, then shall he redeem that which his brother sold.
25:26 And if the man have none to redeem it, and himself be able to redeem it;
25:27 Then let him count the years of the sale thereof, and restore the overplus unto the man to whom he sold it; that he may return unto his possession.
25:28 But if he be not able to restore it to him, then that which is sold shall remain in the hand of him that hath bought it until the year of jubile: and in the jubile it shall go out, and he shall return unto his possession.
25:29 And if a man sell a dwelling house in a walled city, then he may redeem it within a whole year after it is sold; within a full year may he redeem it.
25:30 And if it be not redeemed within the space of a full year, then the house that is in the walled city shall be established for ever to him that bought it throughout his generations: it shall not go out in the jubile.
25:31 But the houses of the villages which have no wall round about them shall be counted as the fields of the country: they may be redeemed, and they shall go out in the jubile.
25:32 Notwithstanding the cities of the Levites, and the houses of the cities of their possession, may the Levites redeem at any time.
25:33 And if a man purchase of the Levites, then the house that was sold, and the city of his possession, shall go out in the year of jubile: for the houses of the cities of the Levites are their possession among the children of Israel.
25:34 But the field of the suburbs of their cities may not be sold; for it is their perpetual possession.
25:35 And if thy brother be waxen poor, and fallen in decay with thee; then thou shalt relieve him: yea, though he be a stranger, or a sojourner; that he may live with thee.
25:36 Take thou no usury of him, or increase: but fear thy God; that thy brother may live with thee.
25:37 Thou shalt not give him thy money upon usury, nor lend him thy victuals for increase.
25:38 I am the LORD your God, which brought you forth out of the land of Egypt, to give you the land of Canaan, and to be your God.
25:39 And if thy brother that dwelleth by thee be waxen poor, and be sold unto thee; thou shalt not compel him to serve as a bondservant:
25:40 But as an hired servant, and as a sojourner, he shall be with thee, and shall serve thee unto the year of jubile:
25:41 And then shall he depart from thee, both he and his children with him, and shall return unto his own family, and unto the possession of his fathers shall he return.
25:42 For they are my servants, which I brought forth out of the land of Egypt: they shall not be sold as bondmen.
25:43 Thou shalt not rule over him with rigour; but shalt fear thy God.
25:44 Both thy bondmen, and thy bondmaids, which thou shalt have, shall be of the heathen that are round about you; of them shall ye buy bondmen and bondmaids.
25:45 Moreover of the children of the strangers that do sojourn among you, of them shall ye buy, and of their families that are with you, which they begat in your land: and they shall be your possession.
25:46 And ye shall take them as an inheritance for your children after you, to inherit them for a possession; they shall be your bondmen for ever: but over your brethren the children of Israel, ye shall not rule one over another with rigour.
25:47 And if a sojourner or stranger wax rich by thee, and thy brother that dwelleth by him wax poor, and sell himself unto the stranger or sojourner by thee, or to the stock of the stranger’s family:
25:48 After that he is sold he may be redeemed again; one of his brethren may redeem him:
25:49 Either his uncle, or his uncle’s son, may redeem him, or any that is nigh of kin unto him of his family may redeem him; or if he be able, he may redeem himself.
25:50 And he shall reckon with him that bought him from the year that he was sold to him unto the year of jubile: and the price of his sale shall be according unto the number of years, according to the time of an hired servant shall it be with him.
25:51 If there be yet many years behind, according unto them he shall give again the price of his redemption out of the money that he was bought for.
25:52 And if there remain but few years unto the year of jubile, then he shall count with him, and according unto his years shall he give him again the price of his redemption.
25:53 And as a yearly hired servant shall he be with him: and the other shall not rule with rigour over him in thy sight.
25:54 And if he be not redeemed in these years, then he shall go out in the year of jubile, both he, and his children with him.
25:55 For unto me the children of Israel are servants; they are my servants whom I brought forth out of the land of Egypt: I am the LORD your God.
Numbers 18:20–32 KJV · In this guide
Context: God assigns tithes to the Levites because of their service and lack of land inheritance, and requires their offering to the priest.
18:20 And the LORD spake unto Aaron, Thou shalt have no inheritance in their land, neither shalt thou have any part among them: I am thy part and thine inheritance among the children of Israel.
18:21 And, behold, I have given the children of Levi all the tenth in Israel for an inheritance, for their service which they serve, even the service of the tabernacle of the congregation.
18:22 Neither must the children of Israel henceforth come nigh the tabernacle of the congregation, lest they bear sin, and die.
18:23 But the Levites shall do the service of the tabernacle of the congregation, and they shall bear their iniquity: it shall be a statute for ever throughout your generations, that among the children of Israel they have no inheritance.
18:24 But the tithes of the children of Israel, which they offer as an heave offering unto the LORD, I have given to the Levites to inherit: therefore I have said unto them, Among the children of Israel they shall have no inheritance.
18:25 And the LORD spake unto Moses, saying,
18:26 Thus speak unto the Levites, and say unto them, When ye take of the children of Israel the tithes which I have given you from them for your inheritance, then ye shall offer up an heave offering of it for the LORD, even a tenth part of the tithe.
18:27 And this your heave offering shall be reckoned unto you, as though it were the corn of the threshingfloor, and as the fulness of the winepress.
18:28 Thus ye also shall offer an heave offering unto the LORD of all your tithes, which ye receive of the children of Israel; and ye shall give thereof the LORD’s heave offering to Aaron the priest.
18:29 Out of all your gifts ye shall offer every heave offering of the LORD, of all the best thereof, even the hallowed part thereof out of it.
18:30 Therefore thou shalt say unto them, When ye have heaved the best thereof from it, then it shall be counted unto the Levites as the increase of the threshingfloor, and as the increase of the winepress.
18:31 And ye shall eat it in every place, ye and your households: for it is your reward for your service in the tabernacle of the congregation.
18:32 And ye shall bear no sin by reason of it, when ye have heaved from it the best of it: neither shall ye pollute the holy things of the children of Israel, lest ye die.
Deuteronomy 5:12–15 KJV · In this guide
Context: The Sabbath command includes servants, animals, and resident strangers, grounded in Israel’s deliverance from slavery.
5:12 Keep the sabbath day to sanctify it, as the LORD thy God hath commanded thee.
5:13 Six days thou shalt labour, and do all thy work:
5:14 But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, nor thy manservant, nor thy maidservant, nor thine ox, nor thine ass, nor any of thy cattle, nor thy stranger that is within thy gates; that thy manservant and thy maidservant may rest as well as thou.
5:15 And remember that thou wast a servant in the land of Egypt, and that the LORD thy God brought thee out thence through a mighty hand and by a stretched out arm: therefore the LORD thy God commanded thee to keep the sabbath day.
Deuteronomy 14:22–29 KJV · In this guide
Context: Annual tithing, worshipful feasting, provision for Levites, and third-year storage within the towns appear together.
14:22 Thou shalt truly tithe all the increase of thy seed, that the field bringeth forth year by year.
14:23 And thou shalt eat before the LORD thy God, in the place which he shall choose to place his name there, the tithe of thy corn, of thy wine, and of thine oil, and the firstlings of thy herds and of thy flocks; that thou mayest learn to fear the LORD thy God always.
14:24 And if the way be too long for thee, so that thou art not able to carry it; or if the place be too far from thee, which the LORD thy God shall choose to set his name there, when the LORD thy God hath blessed thee:
14:25 Then shalt thou turn it into money, and bind up the money in thine hand, and shalt go unto the place which the LORD thy God shall choose:
14:26 And thou shalt bestow that money for whatsoever thy soul lusteth after, for oxen, or for sheep, or for wine, or for strong drink, or for whatsoever thy soul desireth: and thou shalt eat there before the LORD thy God, and thou shalt rejoice, thou, and thine household,
14:27 And the Levite that is within thy gates; thou shalt not forsake him; for he hath no part nor inheritance with thee.
14:28 At the end of three years thou shalt bring forth all the tithe of thine increase the same year, and shalt lay it up within thy gates:
14:29 And the Levite, (because he hath no part nor inheritance with thee,) and the stranger, and the fatherless, and the widow, which are within thy gates, shall come, and shall eat and be satisfied; that the LORD thy God may bless thee in all the work of thine hand which thou doest.
Deuteronomy 15:1–18 KJV · In this guide
Context: Israel receives laws of seventh-year debt release, openhanded assistance, and generous release of Hebrew servants.
15:1 At the end of every seven years thou shalt make a release.
15:2 And this is the manner of the release: Every creditor that lendeth ought unto his neighbour shall release it; he shall not exact it of his neighbour, or of his brother; because it is called the LORD’s release.
15:3 Of a foreigner thou mayest exact it again: but that which is thine with thy brother thine hand shall release;
15:4 Save when there shall be no poor among you; for the LORD shall greatly bless thee in the land which the LORD thy God giveth thee for an inheritance to possess it:
15:5 Only if thou carefully hearken unto the voice of the LORD thy God, to observe to do all these commandments which I command thee this day.
15:6 For the LORD thy God blesseth thee, as he promised thee: and thou shalt lend unto many nations, but thou shalt not borrow; and thou shalt reign over many nations, but they shall not reign over thee.
15:7 If there be among you a poor man of one of thy brethren within any of thy gates in thy land which the LORD thy God giveth thee, thou shalt not harden thine heart, nor shut thine hand from thy poor brother:
15:8 But thou shalt open thine hand wide unto him, and shalt surely lend him sufficient for his need, in that which he wanteth.
15:9 Beware that there be not a thought in thy wicked heart, saying, The seventh year, the year of release, is at hand; and thine eye be evil against thy poor brother, and thou givest him nought; and he cry unto the LORD against thee, and it be sin unto thee.
15:10 Thou shalt surely give him, and thine heart shall not be grieved when thou givest unto him: because that for this thing the LORD thy God shall bless thee in all thy works, and in all that thou puttest thine hand unto.
15:11 For the poor shall never cease out of the land: therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land.
15:12 And if thy brother, an Hebrew man, or an Hebrew woman, be sold unto thee, and serve thee six years; then in the seventh year thou shalt let him go free from thee.
15:13 And when thou sendest him out free from thee, thou shalt not let him go away empty:
15:14 Thou shalt furnish him liberally out of thy flock, and out of thy floor, and out of thy winepress: of that wherewith the LORD thy God hath blessed thee thou shalt give unto him.
15:15 And thou shalt remember that thou wast a bondman in the land of Egypt, and the LORD thy God redeemed thee: therefore I command thee this thing to day.
15:16 And it shall be, if he say unto thee, I will not go away from thee; because he loveth thee and thine house, because he is well with thee;
15:17 Then thou shalt take an aul, and thrust it through his ear unto the door, and he shall be thy servant for ever. And also unto thy maidservant thou shalt do likewise.
15:18 It shall not seem hard unto thee, when thou sendest him away free from thee; for he hath been worth a double hired servant to thee, in serving thee six years: and the LORD thy God shall bless thee in all that thou doest.
Deuteronomy 23:19–23 KJV · In this guide
Context: The interest instructions distinguish a brother from a foreigner, followed by commands about fulfilling voluntary vows.
23:19 Thou shalt not lend upon usury to thy brother; usury of money, usury of victuals, usury of any thing that is lent upon usury:
23:20 Unto a stranger thou mayest lend upon usury; but unto thy brother thou shalt not lend upon usury: that the LORD thy God may bless thee in all that thou settest thine hand to in the land whither thou goest to possess it.
23:21 When thou shalt vow a vow unto the LORD thy God, thou shalt not slack to pay it: for the LORD thy God will surely require it of thee; and it would be sin in thee.
23:22 But if thou shalt forbear to vow, it shall be no sin in thee.
23:23 That which is gone out of thy lips thou shalt keep and perform; even a freewill offering, according as thou hast vowed unto the LORD thy God, which thou hast promised with thy mouth.
Deuteronomy 24:6–22 KJV · In this guide
Context: These adjacent case laws protect livelihood, borrowers, workers, vulnerable people in judgment, and those who glean.
24:6 No man shall take the nether or the upper millstone to pledge: for he taketh a man’s life to pledge.
24:7 If a man be found stealing any of his brethren of the children of Israel, and maketh merchandise of him, or selleth him; then that thief shall die; and thou shalt put evil away from among you.
24:8 Take heed in the plague of leprosy, that thou observe diligently, and do according to all that the priests the Levites shall teach you: as I commanded them, so ye shall observe to do.
24:9 Remember what the LORD thy God did unto Miriam by the way, after that ye were come forth out of Egypt.
24:10 When thou dost lend thy brother any thing, thou shalt not go into his house to fetch his pledge.
24:11 Thou shalt stand abroad, and the man to whom thou dost lend shall bring out the pledge abroad unto thee.
24:12 And if the man be poor, thou shalt not sleep with his pledge:
24:13 In any case thou shalt deliver him the pledge again when the sun goeth down, that he may sleep in his own raiment, and bless thee: and it shall be righteousness unto thee before the LORD thy God.
24:14 Thou shalt not oppress an hired servant that is poor and needy, whether he be of thy brethren, or of thy strangers that are in thy land within thy gates:
24:15 At his day thou shalt give him his hire, neither shall the sun go down upon it; for he is poor, and setteth his heart upon it: lest he cry against thee unto the LORD, and it be sin unto thee.
24:16 The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers: every man shall be put to death for his own sin.
24:17 Thou shalt not pervert the judgment of the stranger, nor of the fatherless; nor take a widow’s raiment to pledge:
24:18 But thou shalt remember that thou wast a bondman in Egypt, and the LORD thy God redeemed thee thence: therefore I command thee to do this thing.
24:19 When thou cuttest down thine harvest in thy field, and hast forgot a sheaf in the field, thou shalt not go again to fetch it: it shall be for the stranger, for the fatherless, and for the widow: that the LORD thy God may bless thee in all the work of thine hands.
24:20 When thou beatest thine olive tree, thou shalt not go over the boughs again: it shall be for the stranger, for the fatherless, and for the widow.
24:21 When thou gatherest the grapes of thy vineyard, thou shalt not glean it afterward: it shall be for the stranger, for the fatherless, and for the widow.
24:22 And thou shalt remember that thou wast a bondman in the land of Egypt: therefore I command thee to do this thing.
Israel’s covenant instruction 1 selections
Deuteronomy 8:1–20 KJV · In this guide
Context: Moses recalls wilderness dependence and warns Israel against forgetting God amid the abundance of its promised land.
8:1 All the commandments which I command thee this day shall ye observe to do, that ye may live, and multiply, and go in and possess the land which the LORD sware unto your fathers.
8:2 And thou shalt remember all the way which the LORD thy God led thee these forty years in the wilderness, to humble thee, and to prove thee, to know what was in thine heart, whether thou wouldest keep his commandments, or no.
8:3 And he humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that he might make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the LORD doth man live.
8:4 Thy raiment waxed not old upon thee, neither did thy foot swell, these forty years.
8:5 Thou shalt also consider in thine heart, that, as a man chasteneth his son, so the LORD thy God chasteneth thee.
8:6 Therefore thou shalt keep the commandments of the LORD thy God, to walk in his ways, and to fear him.
8:7 For the LORD thy God bringeth thee into a good land, a land of brooks of water, of fountains and depths that spring out of valleys and hills;
8:8 A land of wheat, and barley, and vines, and fig trees, and pomegranates; a land of oil olive, and honey;
8:9 A land wherein thou shalt eat bread without scarceness, thou shalt not lack any thing in it; a land whose stones are iron, and out of whose hills thou mayest dig brass.
8:10 When thou hast eaten and art full, then thou shalt bless the LORD thy God for the good land which he hath given thee.
8:11 Beware that thou forget not the LORD thy God, in not keeping his commandments, and his judgments, and his statutes, which I command thee this day:
8:12 Lest when thou hast eaten and art full, and hast built goodly houses, and dwelt therein;
8:13 And when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied;
8:14 Then thine heart be lifted up, and thou forget the LORD thy God, which brought thee forth out of the land of Egypt, from the house of bondage;
8:15 Who led thee through that great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought, where there was no water; who brought thee forth water out of the rock of flint;
8:16 Who fed thee in the wilderness with manna, which thy fathers knew not, that he might humble thee, and that he might prove thee, to do thee good at thy latter end;
8:17 And thou say in thine heart, My power and the might of mine hand hath gotten me this wealth.
8:18 But thou shalt remember the LORD thy God: for it is he that giveth thee power to get wealth, that he may establish his covenant which he sware unto thy fathers, as it is this day.
8:19 And it shall be, if thou do at all forget the LORD thy God, and walk after other gods, and serve them, and worship them, I testify against you this day that ye shall surely perish.
8:20 As the nations which the LORD destroyeth before your face, so shall ye perish; because ye would not be obedient unto the voice of the LORD your God.
Biblical narrative and prayer 1 selections
1 Chronicles 29:1–20 KJV · In this guide
Context: David and Israel give willingly for the temple; his prayer acknowledges God as the source of both the gifts and the willing hearts.
29:1 Furthermore David the king said unto all the congregation, Solomon my son, whom alone God hath chosen, is yet young and tender, and the work is great: for the palace is not for man, but for the LORD God.
29:2 Now I have prepared with all my might for the house of my God the gold for things to be made of gold, and the silver for things of silver, and the brass for things of brass, the iron for things of iron, and wood for things of wood; onyx stones, and stones to be set, glistering stones, and of divers colours, and all manner of precious stones, and marble stones in abundance.
29:3 Moreover, because I have set my affection to the house of my God, I have of mine own proper good, of gold and silver, which I have given to the house of my God, over and above all that I have prepared for the holy house,
29:4 Even three thousand talents of gold, of the gold of Ophir, and seven thousand talents of refined silver, to overlay the walls of the houses withal:
29:5 The gold for things of gold, and the silver for things of silver, and for all manner of work to be made by the hands of artificers. And who then is willing to consecrate his service this day unto the LORD?
29:6 Then the chief of the fathers and princes of the tribes of Israel, and the captains of thousands and of hundreds, with the rulers of the king’s work, offered willingly,
29:7 And gave for the service of the house of God of gold five thousand talents and ten thousand drams, and of silver ten thousand talents, and of brass eighteen thousand talents, and one hundred thousand talents of iron.
29:8 And they with whom precious stones were found gave them to the treasure of the house of the LORD, by the hand of Jehiel the Gershonite.
29:9 Then the people rejoiced, for that they offered willingly, because with perfect heart they offered willingly to the LORD: and David the king also rejoiced with great joy.
29:10 Wherefore David blessed the LORD before all the congregation: and David said, Blessed be thou, LORD God of Israel our father, for ever and ever.
29:11 Thine, O LORD, is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth is thine; thine is the kingdom, O LORD, and thou art exalted as head above all.
29:12 Both riches and honour come of thee, and thou reignest over all; and in thine hand is power and might; and in thine hand it is to make great, and to give strength unto all.
29:13 Now therefore, our God, we thank thee, and praise thy glorious name.
29:14 But who am I, and what is my people, that we should be able to offer so willingly after this sort? for all things come of thee, and of thine own have we given thee.
29:15 For we are strangers before thee, and sojourners, as were all our fathers: our days on the earth are as a shadow, and there is none abiding.
29:16 O LORD our God, all this store that we have prepared to build thee an house for thine holy name cometh of thine hand, and is all thine own.
29:17 I know also, my God, that thou triest the heart, and hast pleasure in uprightness. As for me, in the uprightness of mine heart I have willingly offered all these things: and now have I seen with joy thy people, which are present here, to offer willingly unto thee.
29:18 O LORD God of Abraham, Isaac, and of Israel, our fathers, keep this for ever in the imagination of the thoughts of the heart of thy people, and prepare their heart unto thee:
29:19 And give unto Solomon my son a perfect heart, to keep thy commandments, thy testimonies, and thy statutes, and to do all these things, and to build the palace, for the which I have made provision.
29:20 And David said to all the congregation, Now bless the LORD your God. And all the congregation blessed the LORD God of their fathers, and bowed down their heads, and worshipped the LORD, and the king.
Israel’s covenant history 1 selections
Nehemiah 5:1–19 KJV · In this guide
Context: Economic distress among returned Judeans leads Nehemiah to confront creditors, secure restitution, and describe his own restraint as governor.
5:1 And there was a great cry of the people and of their wives against their brethren the Jews.
5:2 For there were that said, We, our sons, and our daughters, are many: therefore we take up corn for them, that we may eat, and live.
5:3 Some also there were that said, We have mortgaged our lands, vineyards, and houses, that we might buy corn, because of the dearth.
5:4 There were also that said, We have borrowed money for the king’s tribute, and that upon our lands and vineyards.
5:5 Yet now our flesh is as the flesh of our brethren, our children as their children: and, lo, we bring into bondage our sons and our daughters to be servants, and some of our daughters are brought unto bondage already: neither is it in our power to redeem them; for other men have our lands and vineyards.
5:6 And I was very angry when I heard their cry and these words.
5:7 Then I consulted with myself, and I rebuked the nobles, and the rulers, and said unto them, Ye exact usury, every one of his brother. And I set a great assembly against them.
5:8 And I said unto them, We after our ability have redeemed our brethren the Jews, which were sold unto the heathen; and will ye even sell your brethren? or shall they be sold unto us? Then held they their peace, and found nothing to answer.
5:9 Also I said, It is not good that ye do: ought ye not to walk in the fear of our God because of the reproach of the heathen our enemies?
5:10 I likewise, and my brethren, and my servants, might exact of them money and corn: I pray you, let us leave off this usury.
5:11 Restore, I pray you, to them, even this day, their lands, their vineyards, their oliveyards, and their houses, also the hundredth part of the money, and of the corn, the wine, and the oil, that ye exact of them.
5:12 Then said they, We will restore them, and will require nothing of them; so will we do as thou sayest. Then I called the priests, and took an oath of them, that they should do according to this promise.
5:13 Also I shook my lap, and said, So God shake out every man from his house, and from his labour, that performeth not this promise, even thus be he shaken out, and emptied. And all the congregation said, Amen, and praised the LORD. And the people did according to this promise.
5:14 Moreover from the time that I was appointed to be their governor in the land of Judah, from the twentieth year even unto the two and thirtieth year of Artaxerxes the king, that is, twelve years, I and my brethren have not eaten the bread of the governor.
5:15 But the former governors that had been before me were chargeable unto the people, and had taken of them bread and wine, beside forty shekels of silver; yea, even their servants bare rule over the people: but so did not I, because of the fear of God.
5:16 Yea, also I continued in the work of this wall, neither bought we any land: and all my servants were gathered thither unto the work.
5:17 Moreover there were at my table an hundred and fifty of the Jews and rulers, beside those that came unto us from among the heathen that are about us.
5:18 Now that which was prepared for me daily was one ox and six choice sheep; also fowls were prepared for me, and once in ten days store of all sorts of wine: yet for all this required not I the bread of the governor, because the bondage was heavy upon this people.
5:19 Think upon me, my God, for good, according to all that I have done for this people.
Wisdom narrative 1 selections
Job 1:1–22 KJV · In this guide
Context: The narrator establishes Job’s integrity before describing heavenly challenge, devastating loss, and worshipful response.
1:1 There was a man in the land of Uz, whose name was Job; and that man was perfect and upright, and one that feared God, and eschewed evil.
1:2 And there were born unto him seven sons and three daughters.
1:3 His substance also was seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred she asses, and a very great household; so that this man was the greatest of all the men of the east.
1:4 And his sons went and feasted in their houses, every one his day; and sent and called for their three sisters to eat and to drink with them.
1:5 And it was so, when the days of their feasting were gone about, that Job sent and sanctified them, and rose up early in the morning, and offered burnt offerings according to the number of them all: for Job said, It may be that my sons have sinned, and cursed God in their hearts. Thus did Job continually.
1:6 Now there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them.
1:7 And the LORD said unto Satan, Whence comest thou? Then Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it.
1:8 And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil?
1:9 Then Satan answered the LORD, and said, Doth Job fear God for nought?
1:10 Hast not thou made an hedge about him, and about his house, and about all that he hath on every side? thou hast blessed the work of his hands, and his substance is increased in the land.
1:11 But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face.
1:12 And the LORD said unto Satan, Behold, all that he hath is in thy power; only upon himself put not forth thine hand. So Satan went forth from the presence of the LORD.
1:13 And there was a day when his sons and his daughters were eating and drinking wine in their eldest brother’s house:
1:14 And there came a messenger unto Job, and said, The oxen were plowing, and the asses feeding beside them:
1:15 And the Sabeans fell upon them, and took them away; yea, they have slain the servants with the edge of the sword; and I only am escaped alone to tell thee.
1:16 While he was yet speaking, there came also another, and said, The fire of God is fallen from heaven, and hath burned up the sheep, and the servants, and consumed them; and I only am escaped alone to tell thee.
1:17 While he was yet speaking, there came also another, and said, The Chaldeans made out three bands, and fell upon the camels, and have carried them away, yea, and slain the servants with the edge of the sword; and I only am escaped alone to tell thee.
1:18 While he was yet speaking, there came also another, and said, Thy sons and thy daughters were eating and drinking wine in their eldest brother’s house:
1:19 And, behold, there came a great wind from the wilderness, and smote the four corners of the house, and it fell upon the young men, and they are dead; and I only am escaped alone to tell thee.
1:20 Then Job arose, and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped,
1:21 And said, Naked came I out of my mother’s womb, and naked shall I return thither: the LORD gave, and the LORD hath taken away; blessed be the name of the LORD.
1:22 In all this Job sinned not, nor charged God foolishly.
Worship and creation 1 selections
Psalms 24:1–10 KJV · In this guide
Context: The complete entrance psalm begins with the Creator’s ownership and asks who may stand before the holy King.
24:1 The earth is the LORD’s, and the fulness thereof; the world, and they that dwell therein.
24:2 For he hath founded it upon the seas, and established it upon the floods.
24:3 Who shall ascend into the hill of the LORD? or who shall stand in his holy place?
24:4 He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully.
24:5 He shall receive the blessing from the LORD, and righteousness from the God of his salvation.
24:6 This is the generation of them that seek him, that seek thy face, O Jacob. Selah.
24:7 Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in.
24:8 Who is this King of glory? The LORD strong and mighty, the LORD mighty in battle.
24:9 Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in.
24:10 Who is this King of glory? The LORD of hosts, he is the King of glory. Selah.
Wisdom and worship 3 selections
Psalms 37:1–40 KJV · In this guide
Context: The complete wisdom psalm contrasts the temporary flourishing of wickedness with trust, generosity, patience, and God’s eventual vindication.
37:1 Fret not thyself because of evildoers, neither be thou envious against the workers of iniquity.
37:2 For they shall soon be cut down like the grass, and wither as the green herb.
37:3 Trust in the LORD, and do good; so shalt thou dwell in the land, and verily thou shalt be fed.
37:4 Delight thyself also in the LORD; and he shall give thee the desires of thine heart.
37:5 Commit thy way unto the LORD; trust also in him; and he shall bring it to pass.
37:6 And he shall bring forth thy righteousness as the light, and thy judgment as the noonday.
37:7 Rest in the LORD, and wait patiently for him: fret not thyself because of him who prospereth in his way, because of the man who bringeth wicked devices to pass.
37:8 Cease from anger, and forsake wrath: fret not thyself in any wise to do evil.
37:9 For evildoers shall be cut off: but those that wait upon the LORD, they shall inherit the earth.
37:10 For yet a little while, and the wicked shall not be: yea, thou shalt diligently consider his place, and it shall not be.
37:11 But the meek shall inherit the earth; and shall delight themselves in the abundance of peace.
37:12 The wicked plotteth against the just, and gnasheth upon him with his teeth.
37:13 The Lord shall laugh at him: for he seeth that his day is coming.
37:14 The wicked have drawn out the sword, and have bent their bow, to cast down the poor and needy, and to slay such as be of upright conversation.
37:15 Their sword shall enter into their own heart, and their bows shall be broken.
37:16 A little that a righteous man hath is better than the riches of many wicked.
37:17 For the arms of the wicked shall be broken: but the LORD upholdeth the righteous.
37:18 The LORD knoweth the days of the upright: and their inheritance shall be for ever.
37:19 They shall not be ashamed in the evil time: and in the days of famine they shall be satisfied.
37:20 But the wicked shall perish, and the enemies of the LORD shall be as the fat of lambs: they shall consume; into smoke shall they consume away.
37:21 The wicked borroweth, and payeth not again: but the righteous sheweth mercy, and giveth.
37:22 For such as be blessed of him shall inherit the earth; and they that be cursed of him shall be cut off.
37:23 The steps of a good man are ordered by the LORD: and he delighteth in his way.
37:24 Though he fall, he shall not be utterly cast down: for the LORD upholdeth him with his hand.
37:25 I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread.
37:26 He is ever merciful, and lendeth; and his seed is blessed.
37:27 Depart from evil, and do good; and dwell for evermore.
37:28 For the LORD loveth judgment, and forsaketh not his saints; they are preserved for ever: but the seed of the wicked shall be cut off.
37:29 The righteous shall inherit the land, and dwell therein for ever.
37:30 The mouth of the righteous speaketh wisdom, and his tongue talketh of judgment.
37:31 The law of his God is in his heart; none of his steps shall slide.
37:32 The wicked watcheth the righteous, and seeketh to slay him.
37:33 The LORD will not leave him in his hand, nor condemn him when he is judged.
37:34 Wait on the LORD, and keep his way, and he shall exalt thee to inherit the land: when the wicked are cut off, thou shalt see it.
37:35 I have seen the wicked in great power, and spreading himself like a green bay tree.
37:36 Yet he passed away, and, lo, he was not: yea, I sought him, but he could not be found.
37:37 Mark the perfect man, and behold the upright: for the end of that man is peace.
37:38 But the transgressors shall be destroyed together: the end of the wicked shall be cut off.
37:39 But the salvation of the righteous is of the LORD: he is their strength in the time of trouble.
37:40 And the LORD shall help them, and deliver them: he shall deliver them from the wicked, and save them, because they trust in him.
Psalms 49:1–20 KJV · In this guide
Context: The complete wisdom psalm addresses rich and poor, exposes wealth’s inability to ransom from death, and confesses hope in God’s redemption.
49:1 Hear this, all ye people; give ear, all ye inhabitants of the world:
49:2 Both low and high, rich and poor, together.
49:3 My mouth shall speak of wisdom; and the meditation of my heart shall be of understanding.
49:4 I will incline mine ear to a parable: I will open my dark saying upon the harp.
49:5 Wherefore should I fear in the days of evil, when the iniquity of my heels shall compass me about?
49:6 They that trust in their wealth, and boast themselves in the multitude of their riches;
49:7 None of them can by any means redeem his brother, nor give to God a ransom for him:
49:8 (For the redemption of their soul is precious, and it ceaseth for ever:)
49:9 That he should still live for ever, and not see corruption.
49:10 For he seeth that wise men die, likewise the fool and the brutish person perish, and leave their wealth to others.
49:11 Their inward thought is, that their houses shall continue for ever, and their dwelling places to all generations; they call their lands after their own names.
49:12 Nevertheless man being in honour abideth not: he is like the beasts that perish.
49:13 This their way is their folly: yet their posterity approve their sayings. Selah.
49:14 Like sheep they are laid in the grave; death shall feed on them; and the upright shall have dominion over them in the morning; and their beauty shall consume in the grave from their dwelling.
49:15 But God will redeem my soul from the power of the grave: for he shall receive me. Selah.
49:16 Be not thou afraid when one is made rich, when the glory of his house is increased;
49:17 For when he dieth he shall carry nothing away: his glory shall not descend after him.
49:18 Though while he lived he blessed his soul: and men will praise thee, when thou doest well to thyself.
49:19 He shall go to the generation of his fathers; they shall never see light.
49:20 Man that is in honour, and understandeth not, is like the beasts that perish.
Psalms 73:1–28 KJV · In this guide
Context: The complete psalm moves from envy of the wicked through recognition of their end to renewed delight in God as the psalmist’s portion.
73:1 Truly God is good to Israel, even to such as are of a clean heart.
73:2 But as for me, my feet were almost gone; my steps had well nigh slipped.
73:3 For I was envious at the foolish, when I saw the prosperity of the wicked.
73:4 For there are no bands in their death: but their strength is firm.
73:5 They are not in trouble as other men; neither are they plagued like other men.
73:6 Therefore pride compasseth them about as a chain; violence covereth them as a garment.
73:7 Their eyes stand out with fatness: they have more than heart could wish.
73:8 They are corrupt, and speak wickedly concerning oppression: they speak loftily.
73:9 They set their mouth against the heavens, and their tongue walketh through the earth.
73:10 Therefore his people return hither: and waters of a full cup are wrung out to them.
73:11 And they say, How doth God know? and is there knowledge in the most High?
73:12 Behold, these are the ungodly, who prosper in the world; they increase in riches.
73:13 Verily I have cleansed my heart in vain, and washed my hands in innocency.
73:14 For all the day long have I been plagued, and chastened every morning.
73:15 If I say, I will speak thus; behold, I should offend against the generation of thy children.
73:16 When I thought to know this, it was too painful for me;
73:17 Until I went into the sanctuary of God; then understood I their end.
73:18 Surely thou didst set them in slippery places: thou castedst them down into destruction.
73:19 How are they brought into desolation, as in a moment! they are utterly consumed with terrors.
73:20 As a dream when one awaketh; so, O Lord, when thou awakest, thou shalt despise their image.
73:21 Thus my heart was grieved, and I was pricked in my reins.
73:22 So foolish was I, and ignorant: I was as a beast before thee.
73:23 Nevertheless I am continually with thee: thou hast holden me by my right hand.
73:24 Thou shalt guide me with thy counsel, and afterward receive me to glory.
73:25 Whom have I in heaven but thee? and there is none upon earth that I desire beside thee.
73:26 My flesh and my heart faileth: but God is the strength of my heart, and my portion for ever.
73:27 For, lo, they that are far from thee shall perish: thou hast destroyed all them that go a whoring from thee.
73:28 But it is good for me to draw near to God: I have put my trust in the Lord GOD, that I may declare all thy works.
Wisdom instruction 3 selections
Proverbs 3:1–20 KJV · In this guide
Context: Instruction joins loyalty, trust, honor with possessions, correction, and wisdom’s incomparable worth.
3:1 My son, forget not my law; but let thine heart keep my commandments:
3:2 For length of days, and long life, and peace, shall they add to thee.
3:3 Let not mercy and truth forsake thee: bind them about thy neck; write them upon the table of thine heart:
3:4 So shalt thou find favour and good understanding in the sight of God and man.
3:5 Trust in the LORD with all thine heart; and lean not unto thine own understanding.
3:6 In all thy ways acknowledge him, and he shall direct thy paths.
3:7 Be not wise in thine own eyes: fear the LORD, and depart from evil.
3:8 It shall be health to thy navel, and marrow to thy bones.
3:9 Honour the LORD with thy substance, and with the firstfruits of all thine increase:
3:10 So shall thy barns be filled with plenty, and thy presses shall burst out with new wine.
3:11 My son, despise not the chastening of the LORD; neither be weary of his correction:
3:12 For whom the LORD loveth he correcteth; even as a father the son in whom he delighteth.
3:13 Happy is the man that findeth wisdom, and the man that getteth understanding.
3:14 For the merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold.
3:15 She is more precious than rubies: and all the things thou canst desire are not to be compared unto her.
3:16 Length of days is in her right hand; and in her left hand riches and honour.
3:17 Her ways are ways of pleasantness, and all her paths are peace.
3:18 She is a tree of life to them that lay hold upon her: and happy is every one that retaineth her.
3:19 The LORD by wisdom hath founded the earth; by understanding hath he established the heavens.
3:20 By his knowledge the depths are broken up, and the clouds drop down the dew.
Proverbs 6:1–11 KJV · In this guide
Context: The complete instructions on entangling surety and the sluggard contrast urgent responsible action with delay.
6:1 My son, if thou be surety for thy friend, if thou hast stricken thy hand with a stranger,
6:2 Thou art snared with the words of thy mouth, thou art taken with the words of thy mouth.
6:3 Do this now, my son, and deliver thyself, when thou art come into the hand of thy friend; go, humble thyself, and make sure thy friend.
6:4 Give not sleep to thine eyes, nor slumber to thine eyelids.
6:5 Deliver thyself as a roe from the hand of the hunter, and as a bird from the hand of the fowler.
6:6 Go to the ant, thou sluggard; consider her ways, and be wise:
6:7 Which having no guide, overseer, or ruler,
6:8 Provideth her meat in the summer, and gathereth her food in the harvest.
6:9 How long wilt thou sleep, O sluggard? when wilt thou arise out of thy sleep?
6:10 Yet a little sleep, a little slumber, a little folding of the hands to sleep:
6:11 So shall thy poverty come as one that travelleth, and thy want as an armed man.
Proverbs 27:23–27 KJV · In this guide
Context: A sustained instruction connects attentive care of flocks with the impermanence of riches and household provision.
27:23 Be thou diligent to know the state of thy flocks, and look well to thy herds.
27:24 For riches are not for ever: and doth the crown endure to every generation?
27:25 The hay appeareth, and the tender grass sheweth itself, and herbs of the mountains are gathered.
27:26 The lambs are for thy clothing, and the goats are the price of the field.
27:27 And thou shalt have goats’ milk enough for thy food, for the food of thy household, and for the maintenance for thy maidens.
Wisdom sayings 3 selections
Proverbs 13:11–25 KJV · In this guide
Context: This selection preserves complete neighboring sayings about gain, hope, instruction, companionship, inheritance, justice, discipline, and provision.
13:11 Wealth gotten by vanity shall be diminished: but he that gathereth by labour shall increase.
13:12 Hope deferred maketh the heart sick: but when the desire cometh, it is a tree of life.
13:13 Whoso despiseth the word shall be destroyed: but he that feareth the commandment shall be rewarded.
13:14 The law of the wise is a fountain of life, to depart from the snares of death.
13:15 Good understanding giveth favour: but the way of transgressors is hard.
13:16 Every prudent man dealeth with knowledge: but a fool layeth open his folly.
13:17 A wicked messenger falleth into mischief: but a faithful ambassador is health.
13:18 Poverty and shame shall be to him that refuseth instruction: but he that regardeth reproof shall be honoured.
13:19 The desire accomplished is sweet to the soul: but it is abomination to fools to depart from evil.
13:20 He that walketh with wise men shall be wise: but a companion of fools shall be destroyed.
13:21 Evil pursueth sinners: but to the righteous good shall be repayed.
13:22 A good man leaveth an inheritance to his children’s children: and the wealth of the sinner is laid up for the just.
13:23 Much food is in the tillage of the poor: but there is that is destroyed for want of judgment.
13:24 He that spareth his rod hateth his son: but he that loveth him chasteneth him betimes.
13:25 The righteous eateth to the satisfying of his soul: but the belly of the wicked shall want.
Proverbs 21:1–8 KJV · In this guide
Context: A cluster of self-contained sayings relates God’s knowledge and judgment to righteousness, diligence, gain, and crooked conduct.
21:1 The king’s heart is in the hand of the LORD, as the rivers of water: he turneth it whithersoever he will.
21:2 Every way of a man is right in his own eyes: but the LORD pondereth the hearts.
21:3 To do justice and judgment is more acceptable to the LORD than sacrifice.
21:4 An high look, and a proud heart, and the plowing of the wicked, is sin.
21:5 The thoughts of the diligent tend only to plenteousness; but of every one that is hasty only to want.
21:6 The getting of treasures by a lying tongue is a vanity tossed to and fro of them that seek death.
21:7 The robbery of the wicked shall destroy them; because they refuse to do judgment.
21:8 The way of man is froward and strange: but as for the pure, his work is right.
Proverbs 22:1–16 KJV · In this guide
Context: Neighboring complete sayings address reputation, rich and poor, prudence, humility, debt, generosity, and oppression.
22:1 A good name is rather to be chosen than great riches, and loving favour rather than silver and gold.
22:2 The rich and poor meet together: the LORD is the maker of them all.
22:3 A prudent man foreseeth the evil, and hideth himself: but the simple pass on, and are punished.
22:4 By humility and the fear of the LORD are riches, and honour, and life.
22:5 Thorns and snares are in the way of the froward: he that doth keep his soul shall be far from them.
22:6 Train up a child in the way he should go: and when he is old, he will not depart from it.
22:7 The rich ruleth over the poor, and the borrower is servant to the lender.
22:8 He that soweth iniquity shall reap vanity: and the rod of his anger shall fail.
22:9 He that hath a bountiful eye shall be blessed; for he giveth of his bread to the poor.
22:10 Cast out the scorner, and contention shall go out; yea, strife and reproach shall cease.
22:11 He that loveth pureness of heart, for the grace of his lips the king shall be his friend.
22:12 The eyes of the LORD preserve knowledge, and he overthroweth the words of the transgressor.
22:13 The slothful man saith, There is a lion without, I shall be slain in the streets.
22:14 The mouth of strange women is a deep pit: he that is abhorred of the LORD shall fall therein.
22:15 Foolishness is bound in the heart of a child; but the rod of correction shall drive it far from him.
22:16 He that oppresseth the poor to increase his riches, and he that giveth to the rich, shall surely come to want.
Wisdom and prayer 1 selections
Proverbs 30:1–9 KJV · In this guide
Context: Agur’s opening acknowledges human limits, affirms God’s word, and asks for truthfulness and fitting provision.
30:1 The words of Agur the son of Jakeh, even the prophecy: the man spake unto Ithiel, even unto Ithiel and Ucal,
30:2 Surely I am more brutish than any man, and have not the understanding of a man.
30:3 I neither learned wisdom, nor have the knowledge of the holy.
30:4 Who hath ascended up into heaven, or descended? who hath gathered the wind in his fists? who hath bound the waters in a garment? who hath established all the ends of the earth? what is his name, and what is his son’s name, if thou canst tell?
30:5 Every word of God is pure: he is a shield unto them that put their trust in him.
30:6 Add thou not unto his words, lest he reprove thee, and thou be found a liar.
30:7 Two things have I required of thee; deny me them not before I die:
30:8 Remove far from me vanity and lies: give me neither poverty nor riches; feed me with food convenient for me:
30:9 Lest I be full, and deny thee, and say, Who is the LORD? or lest I be poor, and steal, and take the name of my God in vain.
Wisdom portrait 1 selections
Proverbs 31:10–31 KJV · In this guide
Context: The complete praise poem describes a capable wife’s trustworthiness, productive work, household care, generosity, wisdom, and fear of the Lord.
31:10 Who can find a virtuous woman? for her price is far above rubies.
31:11 The heart of her husband doth safely trust in her, so that he shall have no need of spoil.
31:12 She will do him good and not evil all the days of her life.
31:13 She seeketh wool, and flax, and worketh willingly with her hands.
31:14 She is like the merchants’ ships; she bringeth her food from afar.
31:15 She riseth also while it is yet night, and giveth meat to her household, and a portion to her maidens.
31:16 She considereth a field, and buyeth it: with the fruit of her hands she planteth a vineyard.
31:17 She girdeth her loins with strength, and strengtheneth her arms.
31:18 She perceiveth that her merchandise is good: her candle goeth not out by night.
31:19 She layeth her hands to the spindle, and her hands hold the distaff.
31:20 She stretcheth out her hand to the poor; yea, she reacheth forth her hands to the needy.
31:21 She is not afraid of the snow for her household: for all her household are clothed with scarlet.
31:22 She maketh herself coverings of tapestry; her clothing is silk and purple.
31:23 Her husband is known in the gates, when he sitteth among the elders of the land.
31:24 She maketh fine linen, and selleth it; and delivereth girdles unto the merchant.
31:25 Strength and honour are her clothing; and she shall rejoice in time to come.
31:26 She openeth her mouth with wisdom; and in her tongue is the law of kindness.
31:27 She looketh well to the ways of her household, and eateth not the bread of idleness.
31:28 Her children arise up, and call her blessed; her husband also, and he praiseth her.
31:29 Many daughters have done virtuously, but thou excellest them all.
31:30 Favour is deceitful, and beauty is vain: but a woman that feareth the LORD, she shall be praised.
31:31 Give her of the fruit of her hands; and let her own works praise her in the gates.
Wisdom and faithful conduct 1 selections
Ecclesiastes 5:8–20 KJV · In this guide
Context: Reflection on oppression, dissatisfaction, lost riches, and death leads to thankful enjoyment of labor’s fruit as God’s gift.
5:8 If thou seest the oppression of the poor, and violent perverting of judgment and justice in a province, marvel not at the matter: for he that is higher than the highest regardeth; and there be higher than they.
5:9 Moreover the profit of the earth is for all: the king himself is served by the field.
5:10 He that loveth silver shall not be satisfied with silver; nor he that loveth abundance with increase: this is also vanity.
5:11 When goods increase, they are increased that eat them: and what good is there to the owners thereof, saving the beholding of them with their eyes?
5:12 The sleep of a labouring man is sweet, whether he eat little or much: but the abundance of the rich will not suffer him to sleep.
5:13 There is a sore evil which I have seen under the sun, namely, riches kept for the owners thereof to their hurt.
5:14 But those riches perish by evil travail: and he begetteth a son, and there is nothing in his hand.
5:15 As he came forth of his mother’s womb, naked shall he return to go as he came, and shall take nothing of his labour, which he may carry away in his hand.
5:16 And this also is a sore evil, that in all points as he came, so shall he go: and what profit hath he that hath laboured for the wind?
5:17 All his days also he eateth in darkness, and he hath much sorrow and wrath with his sickness.
5:18 Behold that which I have seen: it is good and comely for one to eat and to drink, and to enjoy the good of all his labour that he taketh under the sun all the days of his life, which God giveth him: for it is his portion.
5:19 Every man also to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his portion, and to rejoice in his labour; this is the gift of God.
5:20 For he shall not much remember the days of his life; because God answereth him in the joy of his heart.
Prophetic exhortation 1 selections
Isaiah 58:1–14 KJV · In this guide
Context: The prophet rebukes fasting joined to oppression and calls Israel to justice, food, shelter, clothing, and Sabbath faithfulness.
58:1 Cry aloud, spare not, lift up thy voice like a trumpet, and shew my people their transgression, and the house of Jacob their sins.
58:2 Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God: they ask of me the ordinances of justice; they take delight in approaching to God.
58:3 Wherefore have we fasted, say they, and thou seest not? wherefore have we afflicted our soul, and thou takest no knowledge? Behold, in the day of your fast ye find pleasure, and exact all your labours.
58:4 Behold, ye fast for strife and debate, and to smite with the fist of wickedness: ye shall not fast as ye do this day, to make your voice to be heard on high.
58:5 Is it such a fast that I have chosen? a day for a man to afflict his soul? is it to bow down his head as a bulrush, and to spread sackcloth and ashes under him? wilt thou call this a fast, and an acceptable day to the LORD?
58:6 Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke?
58:7 Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh?
58:8 Then shall thy light break forth as the morning, and thine health shall spring forth speedily: and thy righteousness shall go before thee; the glory of the LORD shall be thy rereward.
58:9 Then shalt thou call, and the LORD shall answer; thou shalt cry, and he shall say, Here I am. If thou take away from the midst of thee the yoke, the putting forth of the finger, and speaking vanity;
58:10 And if thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in obscurity, and thy darkness be as the noonday:
58:11 And the LORD shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water, whose waters fail not.
58:12 And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in.
58:13 If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day; and call the sabbath a delight, the holy of the LORD, honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words:
58:14 Then shalt thou delight thyself in the LORD; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the LORD hath spoken it.
Prophetic judgment 1 selections
Amos 8:1–14 KJV · In this guide
Context: The vision of ripe fruit introduces judgment on Israel; fraudulent trade and oppression appear within its indictment.
8:1 Thus hath the Lord GOD shewed unto me: and behold a basket of summer fruit.
8:2 And he said, Amos, what seest thou? And I said, A basket of summer fruit. Then said the LORD unto me, The end is come upon my people of Israel; I will not again pass by them any more.
8:3 And the songs of the temple shall be howlings in that day, saith the Lord GOD: there shall be many dead bodies in every place; they shall cast them forth with silence.
8:4 Hear this, O ye that swallow up the needy, even to make the poor of the land to fail,
8:5 Saying, When will the new moon be gone, that we may sell corn? and the sabbath, that we may set forth wheat, making the ephah small, and the shekel great, and falsifying the balances by deceit?
8:6 That we may buy the poor for silver, and the needy for a pair of shoes; yea, and sell the refuse of the wheat?
8:7 The LORD hath sworn by the excellency of Jacob, Surely I will never forget any of their works.
8:8 Shall not the land tremble for this, and every one mourn that dwelleth therein? and it shall rise up wholly as a flood; and it shall be cast out and drowned, as by the flood of Egypt.
8:9 And it shall come to pass in that day, saith the Lord GOD, that I will cause the sun to go down at noon, and I will darken the earth in the clear day:
8:10 And I will turn your feasts into mourning, and all your songs into lamentation; and I will bring up sackcloth upon all loins, and baldness upon every head; and I will make it as the mourning of an only son, and the end thereof as a bitter day.
8:11 Behold, the days come, saith the Lord GOD, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the LORD:
8:12 And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the LORD, and shall not find it.
8:13 In that day shall the fair virgins and young men faint for thirst.
8:14 They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beer-sheba liveth; even they shall fall, and never rise up again.
Prophetic covenant exhortation 1 selections
Malachi 3:1–18 KJV · In this guide
Context: The promised coming and purification lead to rebukes for injustice and withheld tithes, then a distinction between those who fear God and those who call service vain.
3:1 Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts.
3:2 But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap:
3:3 And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the LORD an offering in righteousness.
3:4 Then shall the offering of Judah and Jerusalem be pleasant unto the LORD, as in the days of old, and as in former years.
3:5 And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the LORD of hosts.
3:6 For I am the LORD, I change not; therefore ye sons of Jacob are not consumed.
3:7 Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them. Return unto me, and I will return unto you, saith the LORD of hosts. But ye said, Wherein shall we return?
3:8 Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings.
3:9 Ye are cursed with a curse: for ye have robbed me, even this whole nation.
3:10 Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith 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.
3:11 And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the LORD of hosts.
3:12 And all nations shall call you blessed: for ye shall be a delightsome land, saith the LORD of hosts.
3:13 Your words have been stout against me, saith the LORD. Yet ye say, What have we spoken so much against thee?
3:14 Ye have said, It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the LORD of hosts?
3:15 And now we call the proud happy; yea, they that work wickedness are set up; yea, they that tempt God are even delivered.
3:16 Then they that feared the LORD spake often one to another: and the LORD hearkened, and heard it, and a book of remembrance was written before him for them that feared the LORD, and that thought upon his name.
3:17 And they shall be mine, saith the LORD of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him.
3:18 Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not.
Jesus’ teaching 6 selections
Matthew 6:1–4 KJV · In this guide
Context: Jesus’ instruction about almsgiving opens the contrast between righteousness performed for applause and devotion before the Father.
6:1 Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven.
6:2 Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward.
6:3 But when thou doest alms, let not thy left hand know what thy right hand doeth:
6:4 That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly.
Matthew 6:5–15 KJV · In this guide
Context: Jesus teaches sincere prayer to the Father and gives the Lord’s Prayer within his instruction about prayer and forgiveness.
6:5 And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward.
6:6 But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly.
6:7 But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking.
6:8 Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him.
6:9 After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name.
6:10 Thy kingdom come. Thy will be done in earth, as it is in heaven.
6:11 Give us this day our daily bread.
6:12 And forgive us our debts, as we forgive our debtors.
6:13 And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.
6:14 For if ye forgive men their trespasses, your heavenly Father will also forgive you:
6:15 But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.
Matthew 6:19–24 KJV · In this guide
Context: Within the Sermon on the Mount, Jesus connects treasure, the heart, the eye, and allegiance to competing masters.
6:19 Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal:
6:20 But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:
6:21 For where your treasure is, there will your heart be also.
6:22 The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light.
6:23 But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!
6:24 No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.
Matthew 6:25–34 KJV · In this guide
Context: After the warning about two masters, Jesus addresses anxiety over food and clothing through the Father’s care and the priority of the kingdom.
6:25 Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?
6:26 Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?
6:27 Which of you by taking thought can add one cubit unto his stature?
6:28 And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin:
6:29 And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these.
6:30 Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?
6:31 Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?
6:32 (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things.
6:33 But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.
6:34 Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.
Luke 6:20–38 KJV · In this guide
Context: Blessings and woes lead into enemy-love, generous lending, mercy, forgiveness, and the measure used toward others.
6:20 And he lifted up his eyes on his disciples, and said, Blessed be ye poor: for yours is the kingdom of God.
6:21 Blessed are ye that hunger now: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh.
6:22 Blessed are ye, when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man’s sake.
6:23 Rejoice ye in that day, and leap for joy: for, behold, your reward is great in heaven: for in the like manner did their fathers unto the prophets.
6:24 But woe unto you that are rich! for ye have received your consolation.
6:25 Woe unto you that are full! for ye shall hunger. Woe unto you that laugh now! for ye shall mourn and weep.
6:26 Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets.
6:27 But I say unto you which hear, Love your enemies, do good to them which hate you,
6:28 Bless them that curse you, and pray for them which despitefully use you.
6:29 And unto him that smiteth thee on the one cheek offer also the other; and him that taketh away thy cloke forbid not to take thy coat also.
6:30 Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again.
6:31 And as ye would that men should do to you, do ye also to them likewise.
6:32 For if ye love them which love you, what thank have ye? for sinners also love those that love them.
6:33 And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same.
6:34 And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again.
6:35 But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil.
6:36 Be ye therefore merciful, as your Father also is merciful.
6:37 Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven:
6:38 Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again.
Luke 14:25–35 KJV · In this guide
Context: Jesus addresses the crowds about family allegiance, the cross, counting the cost, forsaking possessions, and salt’s usefulness.
14:25 And there went great multitudes with him: and he turned, and said unto them,
14:26 If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.
14:27 And whosoever doth not bear his cross, and come after me, cannot be my disciple.
14:28 For which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it?
14:29 Lest haply, after he hath laid the foundation, and is not able to finish it, all that behold it begin to mock him,
14:30 Saying, This man began to build, and was not able to finish.
14:31 Or what king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand?
14:32 Or else, while the other is yet a great way off, he sendeth an ambassage, and desireth conditions of peace.
14:33 So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple.
14:34 Salt is good: but if the salt have lost his savour, wherewith shall it be seasoned?
14:35 It is neither fit for the land, nor yet for the dunghill; but men cast it out. He that hath ears to hear, let him hear.
Jesus’ teaching and prophetic rebuke 1 selections
Matthew 23:1–39 KJV · In this guide
Context: Jesus addresses the crowds and disciples, rebukes the scribes and Pharisees, and laments Jerusalem; tithing appears within his critique of neglected justice, mercy, and faith.
23:1 Then spake Jesus to the multitude, and to his disciples,
23:2 Saying, The scribes and the Pharisees sit in Moses’ seat:
23:3 All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not.
23:4 For they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers.
23:5 But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments,
23:6 And love the uppermost rooms at feasts, and the chief seats in the synagogues,
23:7 And greetings in the markets, and to be called of men, Rabbi, Rabbi.
23:8 But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren.
23:9 And call no man your father upon the earth: for one is your Father, which is in heaven.
23:10 Neither be ye called masters: for one is your Master, even Christ.
23:11 But he that is greatest among you shall be your servant.
23:12 And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.
23:13 But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in.
23:14 Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows’ houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation.
23:15 Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves.
23:16 Woe unto you, ye blind guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor!
23:17 Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold?
23:18 And, Whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, he is guilty.
23:19 Ye fools and blind: for whether is greater, the gift, or the altar that sanctifieth the gift?
23:20 Whoso therefore shall swear by the altar, sweareth by it, and by all things thereon.
23:21 And whoso shall swear by the temple, sweareth by it, and by him that dwelleth therein.
23:22 And he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon.
23:23 Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone.
23:24 Ye blind guides, which strain at a gnat, and swallow a camel.
23:25 Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess.
23:26 Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also.
23:27 Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men’s bones, and of all uncleanness.
23:28 Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity.
23:29 Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous,
23:30 And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets.
23:31 Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets.
23:32 Fill ye up then the measure of your fathers.
23:33 Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?
23:34 Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city:
23:35 That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar.
23:36 Verily I say unto you, All these things shall come upon this generation.
23:37 O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!
23:38 Behold, your house is left unto you desolate.
23:39 For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord.
Jesus’ teaching and controversy 1 selections
Mark 7:1–13 KJV · In this guide
Context: A dispute about tradition leads Jesus to the example of Corban nullifying the command to honor parents.
7:1 Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem.
7:2 And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault.
7:3 For the Pharisees, and all the Jews, except they wash their hands oft, eat not, holding the tradition of the elders.
7:4 And when they come from the market, except they wash, they eat not. And many other things there be, which they have received to hold, as the washing of cups, and pots, brasen vessels, and of tables.
7:5 Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands?
7:6 He answered and said unto them, Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with their lips, but their heart is far from me.
7:7 Howbeit in vain do they worship me, teaching for doctrines the commandments of men.
7:8 For laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups: and many other such like things ye do.
7:9 And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition.
7:10 For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death:
7:11 But ye say, If a man shall say to his father or mother, It is Corban, that is to say, a gift, by whatsoever thou mightest be profited by me; he shall be free.
7:12 And ye suffer him no more to do ought for his father or his mother;
7:13 Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye.
Jesus’ teaching and encounter 1 selections
Mark 10:17–31 KJV · In this guide
Context: A wealthy man receives Jesus’ loving command to sell, give, and follow; the disciples then learn about salvation, costly discipleship, and reward.
10:17 And when he was gone forth into the way, there came one running, and kneeled to him, and asked him, Good Master, what shall I do that I may inherit eternal life?
10:18 And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God.
10:19 Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honour thy father and mother.
10:20 And he answered and said unto him, Master, all these have I observed from my youth.
10:21 Then Jesus beholding him loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me.
10:22 And he was sad at that saying, and went away grieved: for he had great possessions.
10:23 And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God!
10:24 And the disciples were astonished at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God!
10:25 It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.
10:26 And they were astonished out of measure, saying among themselves, Who then can be saved?
10:27 And Jesus looking upon them saith, With men it is impossible, but not with God: for with God all things are possible.
10:28 Then Peter began to say unto him, Lo, we have left all, and have followed thee.
10:29 And Jesus answered and said, Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the gospel’s,
10:30 But he shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life.
10:31 But many that are first shall be last; and the last first.
Jesus’ observation in narrative 1 selections
Mark 12:38–13:2 KJV · In this guide
Context: The widow’s contribution stands between the condemnation of scribes who devour widows’ houses and the prediction of the temple’s destruction.
12:38 And he said unto them in his doctrine, Beware of the scribes, which love to go in long clothing, and love salutations in the marketplaces,
12:39 And the chief seats in the synagogues, and the uppermost rooms at feasts:
12:40 Which devour widows’ houses, and for a pretence make long prayers: these shall receive greater damnation.
12:41 And Jesus sat over against the treasury, and beheld how the people cast money into the treasury: and many that were rich cast in much.
12:42 And there came a certain poor widow, and she threw in two mites, which make a farthing.
12:43 And he called unto him his disciples, and saith unto them, Verily I say unto you, That this poor widow hath cast more in, than all they which have cast into the treasury:
12:44 For all they did cast in of their abundance; but she of her want did cast in all that she had, even all her living.
13:1 And as he went out of the temple, one of his disciples saith unto him, Master, see what manner of stones and what buildings are here!
13:2 And Jesus answering said unto him, Seest thou these great buildings? there shall not be left one stone upon another, that shall not be thrown down.
Passion narrative 1 selections
Mark 14:1–11 KJV · In this guide
Context: Between the plot to kill Jesus and Judas’ agreement to betray him, an unnamed woman anoints Jesus and receives his defense of the act before burial.
14:1 After two days was the feast of the passover, and of unleavened bread: and the chief priests and the scribes sought how they might take him by craft, and put him to death.
14:2 But they said, Not on the feast day, lest there be an uproar of the people.
14:3 And being in Bethany in the house of Simon the leper, as he sat at meat, there came a woman having an alabaster box of ointment of spikenard very precious; and she brake the box, and poured it on his head.
14:4 And there were some that had indignation within themselves, and said, Why was this waste of the ointment made?
14:5 For it might have been sold for more than three hundred pence, and have been given to the poor. And they murmured against her.
14:6 And Jesus said, Let her alone; why trouble ye her? she hath wrought a good work on me.
14:7 For ye have the poor with you always, and whensoever ye will ye may do them good: but me ye have not always.
14:8 She hath done what she could: she is come aforehand to anoint my body to the burying.
14:9 Verily I say unto you, Wheresoever this gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her.
14:10 And Judas Iscariot, one of the twelve, went unto the chief priests, to betray him unto them.
14:11 And when they heard it, they were glad, and promised to give him money. And he sought how he might conveniently betray him.
Prophetic exhortation in narrative 1 selections
Luke 3:1–18 KJV · In this guide
Context: John’s ministry calls for fruits of repentance and answers the crowds, tax collectors, and soldiers while pointing to the coming Christ.
3:1 Now in the fifteenth year of the reign of Tiberius Cæsar, Pontius Pilate being governor of Judæa, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Ituraea and of the region of Trachonitis, and Lysanias the tetrarch of Abilene,
3:2 Annas and Caiaphas being the high priests, the word of God came unto John the son of Zacharias in the wilderness.
3:3 And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins;
3:4 As it is written in the book of the words of Esaias the prophet, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.
3:5 Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall be made smooth;
3:6 And all flesh shall see the salvation of God.
3:7 Then said he to the multitude that came forth to be baptized of him, O generation of vipers, who hath warned you to flee from the wrath to come?
3:8 Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to our father: for I say unto you, That God is able of these stones to raise up children unto Abraham.
3:9 And now also the axe is laid unto the root of the trees: every tree therefore which bringeth not forth good fruit is hewn down, and cast into the fire.
3:10 And the people asked him, saying, What shall we do then?
3:11 He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise.
3:12 Then came also publicans to be baptized, and said unto him, Master, what shall we do?
3:13 And he said unto them, Exact no more than that which is appointed you.
3:14 And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages.
3:15 And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not;
3:16 John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire:
3:17 Whose fan is in his hand, and he will throughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable.
3:18 And many other things in his exhortation preached he unto the people.
Biblical narrative 1 selections
Luke 8:1–3 KJV · In this guide
Context: Luke names women who accompany Jesus’ ministry and provide from their substance.
8:1 And it came to pass afterward, that he went throughout every city and village, preaching and shewing the glad tidings of the kingdom of God: and the twelve were with him,
8:2 And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils,
8:3 And Joanna the wife of Chuza Herod’s steward, and Susanna, and many others, which ministered unto him of their substance.
Jesus’ teaching and parable 5 selections
Luke 10:25–37 KJV · In this guide
Context: A question about eternal life and neighbor-love prompts Jesus’ account of the wounded traveler and the Samaritan’s mercy.
10:25 And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life?
10:26 He said unto him, What is written in the law? how readest thou?
10:27 And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself.
10:28 And he said unto him, Thou hast answered right: this do, and thou shalt live.
10:29 But he, willing to justify himself, said unto Jesus, And who is my neighbour?
10:30 And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead.
10:31 And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side.
10:32 And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side.
10:33 But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him,
10:34 And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him.
10:35 And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee.
10:36 Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves?
10:37 And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise.
Luke 12:13–34 KJV · In this guide
Context: An inheritance dispute introduces the warning about greed, the rich fool, trust for provision, and the call to give and seek enduring treasure.
12:13 And one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me.
12:14 And he said unto him, Man, who made me a judge or a divider over you?
12:15 And he said unto them, Take heed, and beware of covetousness: for a man’s life consisteth not in the abundance of the things which he possesseth.
12:16 And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully:
12:17 And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits?
12:18 And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods.
12:19 And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry.
12:20 But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided?
12:21 So is he that layeth up treasure for himself, and is not rich toward God.
12:22 And he said unto his disciples, Therefore I say unto you, Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on.
12:23 The life is more than meat, and the body is more than raiment.
12:24 Consider the ravens: for they neither sow nor reap; which neither have storehouse nor barn; and God feedeth them: how much more are ye better than the fowls?
12:25 And which of you with taking thought can add to his stature one cubit?
12:26 If ye then be not able to do that thing which is least, why take ye thought for the rest?
12:27 Consider the lilies how they grow: they toil not, they spin not; and yet I say unto you, that Solomon in all his glory was not arrayed like one of these.
12:28 If then God so clothe the grass, which is to day in the field, and to morrow is cast into the oven; how much more will he clothe you, O ye of little faith?
12:29 And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind.
12:30 For all these things do the nations of the world seek after: and your Father knoweth that ye have need of these things.
12:31 But rather seek ye the kingdom of God; and all these things shall be added unto you.
12:32 Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom.
12:33 Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth.
12:34 For where your treasure is, there will your heart be also.
Luke 14:7–24 KJV · In this guide
Context: Jesus teaches humility at a meal, directs hospitality toward those unable to repay, and tells the parable of the great supper.
14:7 And he put forth a parable to those which were bidden, when he marked how they chose out the chief rooms; saying unto them,
14:8 When thou art bidden of any man to a wedding, sit not down in the highest room; lest a more honourable man than thou be bidden of him;
14:9 And he that bade thee and him come and say to thee, Give this man place; and thou begin with shame to take the lowest room.
14:10 But when thou art bidden, go and sit down in the lowest room; that when he that bade thee cometh, he may say unto thee, Friend, go up higher: then shalt thou have worship in the presence of them that sit at meat with thee.
14:11 For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted.
14:12 Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours; lest they also bid thee again, and a recompence be made thee.
14:13 But when thou makest a feast, call the poor, the maimed, the lame, the blind:
14:14 And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just.
14:15 And when one of them that sat at meat with him heard these things, he said unto him, Blessed is he that shall eat bread in the kingdom of God.
14:16 Then said he unto him, A certain man made a great supper, and bade many:
14:17 And sent his servant at supper time to say to them that were bidden, Come; for all things are now ready.
14:18 And they all with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused.
14:19 And another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused.
14:20 And another said, I have married a wife, and therefore I cannot come.
14:21 So that servant came, and shewed his lord these things. Then the master of the house being angry said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind.
14:22 And the servant said, Lord, it is done as thou hast commanded, and yet there is room.
14:23 And the lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled.
14:24 For I say unto you, That none of those men which were bidden shall taste of my supper.
Luke 16:1–15 KJV
Context: The dismissed manager’s dealings and commendation are followed by Jesus’ teaching about money, faithfulness, two masters, and the covetous Pharisees.
16:1 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.
16:2 And he called him, and said unto him, How is it that I hear this of thee? give an account of thy stewardship; for thou mayest be no longer steward.
16:3 Then the steward said within himself, What shall I do? for my lord taketh away from me the stewardship: I cannot dig; to beg I am ashamed.
16:4 I am resolved what to do, that, when I am put out of the stewardship, they may receive me into their houses.
16:5 So he called every one of his lord’s debtors unto him, and said unto the first, How much owest thou unto my lord?
16:6 And he said, An hundred measures of oil. And he said unto him, Take thy bill, and sit down quickly, and write fifty.
16:7 Then said he to another, And how much owest thou? And he said, An hundred measures of wheat. And he said unto him, Take thy bill, and write fourscore.
16:8 And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light.
16:9 And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations.
16:10 He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much.
16:11 If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?
16:12 And if ye have not been faithful in that which is another man’s, who shall give you that which is your own?
16:13 No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.
16:14 And the Pharisees also, who were covetous, heard all these things: and they derided him.
16:15 And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God.
Luke 16:19–31 KJV · In this guide
Context: The rich man and Lazarus experience a reversal after death; the account ends by insisting on hearing Moses and the prophets.
16:19 There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day:
16:20 And there was a certain beggar named Lazarus, which was laid at his gate, full of sores,
16:21 And desiring to be fed with the crumbs which fell from the rich man’s table: moreover the dogs came and licked his sores.
16:22 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;
16:23 And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom.
16:24 And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame.
16:25 But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented.
16:26 And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence.
16:27 Then he said, I pray thee therefore, father, that thou wouldest send him to my father’s house:
16:28 For I have five brethren; that he may testify unto them, lest they also come into this place of torment.
16:29 Abraham saith unto him, They have Moses and the prophets; let them hear them.
16:30 And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent.
16:31 And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.
Jesus’ encounter and teaching 1 selections
Luke 19:1–10 KJV · In this guide
Context: Jesus receives Zacchaeus; his declaration about giving and restitution stands alongside Jesus’ announcement of salvation and mission to the lost.
19:1 And Jesus entered and passed through Jericho.
19:2 And, behold, there was a man named Zacchæus, which was the chief among the publicans, and he was rich.
19:3 And he sought to see Jesus who he was; and could not for the press, because he was little of stature.
19:4 And he ran before, and climbed up into a sycomore tree to see him: for he was to pass that way.
19:5 And when Jesus came to the place, he looked up, and saw him, and said unto him, Zacchæus, make haste, and come down; for to day I must abide at thy house.
19:6 And he made haste, and came down, and received him joyfully.
19:7 And when they saw it, they all murmured, saying, That he was gone to be guest with a man that is a sinner.
19:8 And Zacchæus stood, and said unto the Lord; Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore him fourfold.
19:9 And Jesus said unto him, This day is salvation come to this house, forsomuch as he also is a son of Abraham.
19:10 For the Son of man is come to seek and to save that which was lost.
Early church narrative 4 selections
Acts 4:32–5:11 KJV · In this guide
Context: The account of willing sharing and Barnabas’ gift is followed by the deceit of Ananias and Sapphira and its judgment.
4:32 And the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things common.
4:33 And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all.
4:34 Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold,
4:35 And laid them down at the apostles’ feet: and distribution was made unto every man according as he had need.
4:36 And Joses, who by the apostles was surnamed Barnabas, (which is, being interpreted, The son of consolation,) a Levite, and of the country of Cyprus,
4:37 Having land, sold it, and brought the money, and laid it at the apostles’ feet.
5:1 But a certain man named Ananias, with Sapphira his wife, sold a possession,
5:2 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.
5:3 But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land?
5:4 Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God.
5:5 And Ananias hearing these words fell down, and gave up the ghost: and great fear came on all them that heard these things.
5:6 And the young men arose, wound him up, and carried him out, and buried him.
5:7 And it was about the space of three hours after, when his wife, not knowing what was done, came in.
5:8 And Peter answered unto her, Tell me whether ye sold the land for so much? And she said, Yea, for so much.
5:9 Then Peter said unto her, How is it that ye have agreed together to tempt the Spirit of the Lord? behold, the feet of them which have buried thy husband are at the door, and shall carry thee out.
5:10 Then fell she down straightway at his feet, and yielded up the ghost: and the young men came in, and found her dead, and, carrying her forth, buried her by her husband.
5:11 And great fear came upon all the church, and upon as many as heard these things.
Acts 6:1–7 KJV · In this guide
Context: Neglect of some widows leads to a congregational response and the appointment of trustworthy people to oversee the need.
6:1 And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration.
6:2 Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables.
6:3 Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business.
6:4 But we will give ourselves continually to prayer, and to the ministry of the word.
6:5 And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch:
6:6 Whom they set before the apostles: and when they had prayed, they laid their hands on them.
6:7 And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith.
Acts 8:9–25 KJV · In this guide
Context: Simon’s response to Philip’s preaching and the apostles’ arrival culminates in his attempted purchase of spiritual power and Peter’s rebuke.
8:9 But there was a certain man, called Simon, which beforetime in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one:
8:10 To whom they all gave heed, from the least to the greatest, saying, This man is the great power of God.
8:11 And to him they had regard, because that of long time he had bewitched them with sorceries.
8:12 But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women.
8:13 Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done.
8:14 Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John:
8:15 Who, when they were come down, prayed for them, that they might receive the Holy Ghost:
8:16 (For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.)
8:17 Then laid they their hands on them, and they received the Holy Ghost.
8:18 And when Simon saw that through laying on of the apostles’ hands the Holy Ghost was given, he offered them money,
8:19 Saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost.
8:20 But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money.
8:21 Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God.
8:22 Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee.
8:23 For I perceive that thou art in the gall of bitterness, and in the bond of iniquity.
8:24 Then answered Simon, and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me.
8:25 And they, when they had testified and preached the word of the Lord, returned to Jerusalem, and preached the gospel in many villages of the Samaritans.
Acts 11:27–30 KJV · In this guide
Context: In response to Agabus’ famine warning, Antioch’s disciples send relief to Judea according to individual ability.
11:27 And in these days came prophets from Jerusalem unto Antioch.
11:28 And there stood up one of them named Agabus, and signified by the Spirit that there should be great dearth throughout all the world: which came to pass in the days of Claudius Cæsar.
11:29 Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judæa:
11:30 Which also they did, and sent it to the elders by the hands of Barnabas and Saul.
Apostolic example and exhortation 1 selections
Acts 20:17–38 KJV · In this guide
Context: Paul’s complete farewell address to the Ephesian elders and their response place his labor and generosity within faithful shepherding.
20:17 And from Miletus he sent to Ephesus, and called the elders of the church.
20:18 And when they were come to him, he said unto them, Ye know, from the first day that I came into Asia, after what manner I have been with you at all seasons,
20:19 Serving the Lord with all humility of mind, and with many tears, and temptations, which befell me by the lying in wait of the Jews:
20:20 And how I kept back nothing that was profitable unto you, but have shewed you, and have taught you publickly, and from house to house,
20:21 Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ.
20:22 And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there:
20:23 Save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me.
20:24 But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God.
20:25 And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more.
20:26 Wherefore I take you to record this day, that I am pure from the blood of all men.
20:27 For I have not shunned to declare unto you all the counsel of God.
20:28 Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood.
20:29 For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock.
20:30 Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them.
20:31 Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears.
20:32 And now, brethren, 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.
20:33 I have coveted no man’s silver, or gold, or apparel.
20:34 Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me.
20:35 I have shewed you all things, how that so labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive.
20:36 And when he had thus spoken, he kneeled down, and prayed with them all.
20:37 And they all wept sore, and fell on Paul’s neck, and kissed him,
20:38 Sorrowing most of all for the words which he spake, that they should see his face no more. And they accompanied him unto the ship.
Apostolic instruction 15 selections
Romans 13:1–14 KJV · In this guide
Context: Paul joins duties toward governing authorities and payment of dues to the continuing obligation of love and life in the approaching day.
13:1 Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God.
13:2 Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation.
13:3 For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same:
13:4 For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil.
13:5 Wherefore ye must needs be subject, not only for wrath, but also for conscience sake.
13:6 For for this cause pay ye tribute also: for they are God’s ministers, attending continually upon this very thing.
13:7 Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour.
13:8 Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law.
13:9 For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself.
13:10 Love worketh no ill to his neighbour: therefore love is the fulfilling of the law.
13:11 And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed.
13:12 The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light.
13:13 Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying.
13:14 But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof.
1 Corinthians 9:1–18 KJV · In this guide
Context: Paul defends apostolic support from ordinary labor, law, temple service, and the Lord’s command, then explains his personal waiver of the right.
9:1 Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord? are not ye my work in the Lord?
9:2 If I be not an apostle unto others, yet doubtless I am to you: for the seal of mine apostleship are ye in the Lord.
9:3 Mine answer to them that do examine me is this,
9:4 Have we not power to eat and to drink?
9:5 Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas?
9:6 Or I only and Barnabas, have not we power to forbear working?
9:7 Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock?
9:8 Say I these things as a man? or saith not the law the same also?
9:9 For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen?
9:10 Or saith he it altogether for our sakes? For our sakes, no doubt, this is written: that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker of his hope.
9:11 If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things?
9:12 If others be partakers of this power over you, are not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ.
9:13 Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar?
9:14 Even so hath the Lord ordained that they which preach the gospel should live of the gospel.
9:15 But I have used none of these things: neither have I written these things, that it should be so done unto me: for it were better for me to die, than that any man should make my glorying void.
9:16 For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel!
9:17 For if I do this thing willingly, I have a reward: but if against my will, a dispensation of the gospel is committed unto me.
9:18 What is my reward then? Verily that, when I preach the gospel, I may make the gospel of Christ without charge, that I abuse not my power in the gospel.
1 Corinthians 16:1–4 KJV · In this guide
Context: Paul gives practical directions for preparing and delivering the collection for the saints in Jerusalem.
16:1 Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye.
16:2 Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.
16:3 And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem.
16:4 And if it be meet that I go also, they shall go with me.
2 Corinthians 8:1–24 KJV · In this guide
Context: Paul appeals for completion of the collection through Macedonia’s example, Christ’s grace, available means, equality, and trusted administration.
8:1 Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia;
8:2 How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality.
8:3 For to their power, I bear record, yea, and beyond their power they were willing of themselves;
8:4 Praying us with much intreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints.
8:5 And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God.
8:6 Insomuch that we desired Titus, that as he had begun, so he would also finish in you the same grace also.
8:7 Therefore, as ye abound in every thing, in faith, and utterance, and knowledge, and in all diligence, and in your love to us, see that ye abound in this grace also.
8:8 I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love.
8:9 For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.
8:10 And herein I give my advice: for this is expedient for you, who have begun before, not only to do, but also to be forward a year ago.
8:11 Now therefore perform the doing of it; that as there was a readiness to will, so there may be a performance also out of that which ye have.
8:12 For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.
8:13 For I mean not that other men be eased, and ye burdened:
8:14 But by an equality, that now at this time your abundance may be a supply for their want, that their abundance also may be a supply for your want: that there may be equality:
8:15 As it is written, He that had gathered much had nothing over; and he that had gathered little had no lack.
8:16 But thanks be to God, which put the same earnest care into the heart of Titus for you.
8:17 For indeed he accepted the exhortation; but being more forward, of his own accord he went unto you.
8:18 And we have sent with him the brother, whose praise is in the gospel throughout all the churches;
8:19 And not that only, but who was also chosen of the churches to travel with us with this grace, which is administered by us to the glory of the same Lord, and declaration of your ready mind:
8:20 Avoiding this, that no man should blame us in this abundance which is administered by us:
8:21 Providing for honest things, not only in the sight of the Lord, but also in the sight of men.
8:22 And we have sent with them our brother, whom we have oftentimes proved diligent in many things, but now much more diligent, upon the great confidence which I have in you.
8:23 Whether any do enquire of Titus, he is my partner and fellowhelper concerning you: or our brethren be enquired of, they are the messengers of the churches, and the glory of Christ.
8:24 Wherefore shew ye to them, and before the churches, the proof of your love, and of our boasting on your behalf.
2 Corinthians 9:1–15 KJV · In this guide
Context: Preparation for the collection leads into cheerful giving, sowing and reaping, God’s supply, and thanksgiving arising from relief.
9:1 For as touching the ministering to the saints, it is superfluous for me to write to you:
9:2 For I know the forwardness of your mind, for which I boast of you to them of Macedonia, that Achaia was ready a year ago; and your zeal hath provoked very many.
9:3 Yet have I sent the brethren, lest our boasting of you should be in vain in this behalf; that, as I said, ye may be ready:
9:4 Lest haply if they of Macedonia come with me, and find you unprepared, we (that we say not, ye) should be ashamed in this same confident boasting.
9:5 Therefore I thought it necessary to exhort the brethren, that they would go before unto you, and make up beforehand your bounty, whereof ye had notice before, that the same might be ready, as a matter of bounty, and not as of covetousness.
9:6 But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully.
9:7 Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver.
9:8 And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work:
9:9 (As it is written, He hath dispersed abroad; he hath given to the poor: his righteousness remaineth for ever.
9:10 Now he that ministereth seed to the sower both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness;)
9:11 Being enriched in every thing to all bountifulness, which causeth through us thanksgiving to God.
9:12 For the administration of this service not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God;
9:13 Whiles by the experiment of this ministration they glorify God for your professed subjection unto the gospel of Christ, and for your liberal distribution unto them, and unto all men;
9:14 And by their prayer for you, which long after you for the exceeding grace of God in you.
9:15 Thanks be unto God for his unspeakable gift.
Ephesians 4:17–32 KJV · In this guide
Context: Paul describes putting off the old life and putting on renewed conduct in truth, anger, work, speech, and forgiveness.
4:17 This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind,
4:18 Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart:
4:19 Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness.
4:20 But ye have not so learned Christ;
4:21 If so be that ye have heard him, and have been taught by him, as the truth is in Jesus:
4:22 That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts;
4:23 And be renewed in the spirit of your mind;
4:24 And that ye put on the new man, which after God is created in righteousness and true holiness.
4:25 Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another.
4:26 Be ye angry, and sin not: let not the sun go down upon your wrath:
4:27 Neither give place to the devil.
4:28 Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth.
4:29 Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers.
4:30 And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption.
4:31 Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice:
4:32 And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you.
Colossians 3:1–17 KJV · In this guide
Context: Life with the risen Christ grounds the putting off of sinful desires and the putting on of compassion, love, and thanksgiving.
3:1 If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God.
3:2 Set your affection on things above, not on things on the earth.
3:3 For ye are dead, and your life is hid with Christ in God.
3:4 When Christ, who is our life, shall appear, then shall ye also appear with him in glory.
3:5 Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry:
3:6 For which things’ sake the wrath of God cometh on the children of disobedience:
3:7 In the which ye also walked some time, when ye lived in them.
3:8 But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth.
3:9 Lie not one to another, seeing that ye have put off the old man with his deeds;
3:10 And have put on the new man, which is renewed in knowledge after the image of him that created him:
3:11 Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all.
3:12 Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering;
3:13 Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye.
3:14 And above all these things put on charity, which is the bond of perfectness.
3:15 And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful.
3:16 Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.
3:17 And what soever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him.
2 Thessalonians 3:6–15 KJV · In this guide
Context: Paul addresses disorderly refusal to work, recalls his example, and specifies both correction and continuing brotherly regard.
3:6 Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us.
3:7 For yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you;
3:8 Neither did we eat any man’s bread for nought; but wrought with labour and travail night and day, that we might not be chargeable to any of you:
3:9 Not because we have not power, but to make ourselves an ensample unto you to follow us.
3:10 For even when we were with you, this we commanded you, that if any would not work, neither should he eat.
3:11 For we hear that there are some which walk among you disorderly, working not at all, but are busybodies.
3:12 Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread.
3:13 But ye, brethren, be not weary in well doing.
3:14 And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed.
3:15 Yet count him not as an enemy, but admonish him as a brother.
1 Timothy 4:1–5 KJV · In this guide
Context: Paul identifies false teaching that forbids marriage and foods created to be received thankfully.
4:1 Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils;
4:2 Speaking lies in hypocrisy; having their conscience seared with a hot iron;
4:3 Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth.
4:4 For every creature of God is good, and nothing to be refused, if it be received with thanksgiving:
4:5 For it is sanctified by the word of God and prayer.
1 Timothy 5:3–16 KJV · In this guide
Context: The widow-care instructions distinguish family responsibility, widows without support, enrollment, and the church’s care.
5:3 Honour widows that are widows indeed.
5:4 But if any widow have children or nephews, let them learn first to shew piety at home, and to requite their parents: for that is good and acceptable before God.
5:5 Now she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day.
5:6 But she that liveth in pleasure is dead while she liveth.
5:7 And these things give in charge, that they may be blameless.
5:8 But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel.
5:9 Let not a widow be taken into the number under threescore years old, having been the wife of one man,
5:10 Well reported of for good works; if she have brought up children, if she have lodged strangers, if she have washed the saints’ feet, if she have relieved the afflicted, if she have diligently followed every good work.
5:11 But the younger widows refuse: for when they have begun to wax wanton against Christ, they will marry;
5:12 Having damnation, because they have cast off their first faith.
5:13 And withal they learn to be idle, wandering about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not.
5:14 I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully.
5:15 For some are already turned aside after Satan.
5:16 If any man or woman that believeth have widows, let them relieve them, and let not the church be charged; that it may relieve them that are widows indeed.
1 Timothy 6:3–19 KJV · In this guide
Context: Paul moves from false teaching and gain to contentment, the peril of wanting riches, Timothy’s charge, and instructions to wealthy believers.
6:3 If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness;
6:4 He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings,
6:5 Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.
6:6 But godliness with contentment is great gain.
6:7 For we brought nothing into this world, and it is certain we can carry nothing out.
6:8 And having food and raiment let us be therewith content.
6:9 But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.
6:10 For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.
6:11 But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.
6:12 Fight the good fight of faith, lay hold on eternal life, where unto thou art also called, and hast professed a good profession before many witnesses.
6:13 I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession;
6:14 That thou keep this commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ:
6:15 Which in his times he shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords;
6:16 Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen.
6:17 Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy;
6:18 That they do good, that they be rich in good works, ready to distribute, willing to communicate;
6:19 Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.
James 2:1–26 KJV · In this guide
Context: The chapter rejects partiality to the rich and explains living faith through mercy and action, with Abraham and Rahab as examples.
2:1 My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons.
2:2 For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment;
2:3 And ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place; and say to the poor, Stand thou there, or sit here under my footstool:
2:4 Are ye not then partial in yourselves, and are become judges of evil thoughts?
2:5 Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?
2:6 But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment seats?
2:7 Do not they blaspheme that worthy name by the which ye are called?
2:8 If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well:
2:9 But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors.
2:10 For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.
2:11 For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law.
2:12 So speak ye, and so do, as they that shall be judged by the law of liberty.
2:13 For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment.
2:14 What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him?
2:15 If a brother or sister be naked, and destitute of daily food,
2:16 And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit?
2:17 Even so faith, if it hath not works, is dead, being alone.
2:18 Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works.
2:19 Thou believest that there is one God; thou doest well: the devils also believe, and tremble.
2:20 But wilt thou know, O vain man, that faith without works is dead?
2:21 Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar?
2:22 Seest thou how faith wrought with his works, and by works was faith made perfect?
2:23 And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God.
2:24 Ye see then how that by works a man is justified, and not by faith only.
2:25 Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way?
2:26 For as the body without the spirit is dead, so faith without works is dead also.
James 4:13–17 KJV · In this guide
Context: James confronts boastful plans about trade and profit with the brevity of life and dependence on the Lord’s will.
4:13 Go to now, ye that say, To day or to morrow we will go into such a city, and continue there a year, and buy and sell, and get gain:
4:14 Whereas ye know not what shall be on the morrow. For what is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away.
4:15 For that ye ought to say, If the Lord will, we shall live, and do this, or that.
4:16 But now ye rejoice in your boastings: all such rejoicing is evil.
4:17 Therefore to him that knoweth to do good, and doeth it not, to him it is sin.
1 John 3:11–24 KJV · In this guide
Context: The command to love contrasts Cain with Christ’s self-giving and leads to material help, assurance, and faith in the Son.
3:11 For this is the message that ye heard from the beginning, that we should love one another.
3:12 Not as Cain, who was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother’s righteous.
3:13 Marvel not, my brethren, if the world hate you.
3:14 We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death.
3:15 Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him.
3:16 Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren.
3:17 But whoso hath this world’s good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?
3:18 My little children, let us not love in word, neither in tongue; but in deed and in truth.
3:19 And hereby we know that we are of the truth, and shall assure our hearts before him.
3:20 For if our heart condemn us, God is greater than our heart, and knoweth all things.
3:21 Beloved, if our heart condemn us not, then have we confidence toward God.
3:22 And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight.
3:23 And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment.
3:24 And he that keepeth his commandments dwelleth in him, and he in him. And hereby we know that he abideth in us, by the Spirit which he hath given us.
Apostolic thanksgiving and instruction 1 selections
Philippians 4:10–20 KJV · In this guide
Context: Paul thanks the Philippians for renewed support, describes contentment in hunger and fullness, and blesses their partnership.
4:10 But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity.
4:11 Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content.
4:12 I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need.
4:13 I can do all things through Christ which strengtheneth me.
4:14 Notwithstanding ye have well done, that ye did communicate with my affliction.
4:15 Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only.
4:16 For even in Thessalonica ye sent once and again unto my necessity.
4:17 Not because I desire a gift: but I desire fruit that may abound to your account.
4:18 But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God.
4:19 But my God shall supply all your need according to his riches in glory by Christ Jesus.
4:20 Now unto God and our Father be glory for ever and ever. Amen.
Apostolic theological argument 1 selections
Hebrews 7:1–28 KJV · In this guide
Context: The full priesthood argument uses Abraham’s tithe and blessing to explain superiority, a changed priesthood, and Christ’s enduring intercession.
7:1 For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him;
7:2 To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace;
7:3 Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually.
7:4 Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.
7:5 And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham:
7:6 But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises.
7:7 And without all contradiction the less is blessed of the better.
7:8 And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth.
7:9 And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham.
7:10 For he was yet in the loins of his father, when Melchisedec met him.
7:11 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 Melchisedec, and not be called after the order of Aaron?
7:12 For the priesthood being changed, there is made of necessity a change also of the law.
7:13 For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar.
7:14 For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood.
7:15 And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest,
7:16 Who is made, not after the law of a carnal commandment, but after the power of an endless life.
7:17 For he testifieth, Thou art a priest for ever after the order of Melchisedec.
7:18 For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof.
7:19 For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God.
7:20 And inasmuch as not without an oath he was made priest:
7:21 (For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec:)
7:22 By so much was Jesus made a surety of a better testament.
7:23 And they truly were many priests, because they were not suffered to continue by reason of death:
7:24 But this man, because he continueth ever, hath an unchangeable priesthood.
7:25 Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.
7:26 For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens;
7:27 Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people’s: for this he did once, when he offered up himself.
7:28 For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore.
Apostolic exhortation 2 selections
Hebrews 10:32–39 KJV · In this guide
Context: The readers’ former endurance and loss of goods become grounds for renewed confidence, patience, and persevering faith.
10:32 But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions;
10:33 Partly, whilst ye were made a gazingstock both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used.
10:34 For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance.
10:35 Cast not away therefore your confidence, which hath great recompence of reward.
10:36 For ye have need of patience, that, after ye have done the will of God, ye might receive the promise.
10:37 For yet a little while, and he that shall come will come, and will not tarry.
10:38 Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him.
10:39 But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.
Hebrews 13:1–6 KJV · In this guide
Context: Concluding exhortations join brotherly love, hospitality, remembrance of prisoners, marital faithfulness, and freedom from covetousness.
13:1 Let brotherly love continue.
13:2 Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.
13:3 Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body.
13:4 Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge.
13:5 Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee.
13:6 So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me.
Apostolic exhortation through biblical examples 1 selections
Hebrews 11:32–40 KJV · In this guide
Context: The concluding catalog of faith includes both deliverance and suffering, destitution, and death, looking toward God’s better provision.
11:32 And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets:
11:33 Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions,
11:34 Quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens.
11:35 Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection:
11:36 And others had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment:
11:37 They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented;
11:38 (Of whom the world was not worthy:) they wandered in deserts, and in mountains, and in dens and caves of the earth.
11:39 And these all, having obtained a good report through faith, received not the promise:
11:40 God having provided some better thing for us, that they without us should not be made perfect.
Apostolic warning and exhortation 1 selections
James 5:1–11 KJV · In this guide
Context: James announces judgment against oppressive rich people and then encourages patient endurance among the brothers.
5:1 Go to now, ye rich men, weep and howl for your miseries that shall come upon you.
5:2 Your riches are corrupted, and your garments are motheaten.
5:3 Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days.
5:4 Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of sabaoth.
5:5 Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter.
5:6 Ye have condemned and killed the just; and he doth not resist you.
5:7 Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain.
5:8 Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh.
5:9 Grudge not one against another, brethren, lest ye be condemned: behold, the judge standeth before the door.
5:10 Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience.
5:11 Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy.
Apostolic instruction to elders 1 selections
1 Peter 5:1–4 KJV · In this guide
Context: Peter’s charge to elders grounds willing, exemplary shepherding in Christ’s suffering and coming glory.
5:1 The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed:
5:2 Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind;
5:3 Neither as being lords over God’s heritage, but being ensamples to the flock.
5:4 And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.
Apostolic letter 1 selections
3 John 1:1–14 KJV · In this guide
Context: The complete short letter names Gaius, prays for his welfare, commends his hospitality, contrasts Diotrephes’ refusal, and endorses Demetrius.
1:1 The elder unto the wellbeloved Gaius, whom I love in the truth.
1:2 Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth.
1:3 For I rejoiced greatly, when the brethren came and testified of the truth that is in thee, even as thou walkest in the truth.
1:4 I have no greater joy than to hear that my children walk in truth.
1:5 Beloved, thou doest faithfully whatsoever thou doest to the brethren, and to strangers;
1:6 Which have borne witness of thy charity before the church: whom if thou bring forward on their journey after a godly sort, thou shalt do well:
1:7 Because that for his name’s sake they went forth, taking nothing of the Gentiles.
1:8 We therefore ought to receive such, that we might be fellowhelpers to the truth.
1:9 I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not.
1:10 Wherefore, if I come, I will remember his deeds which he doeth, prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the church.
1:11 Beloved, follow not that which is evil, but that which is good. He that doeth good is of God: but he that doeth evil hath not seen God.
1:12 Demetrius hath good report of all men, and of the truth itself: yea, and we also bear record; and ye know that our record is true.
1:13 I had many things to write, but I will not with ink and pen write unto thee:
1:14 But I trust I shall shortly see thee, and we shall speak face to face. Peace be to thee. Our friends salute thee. Greet the friends by name.
Prophetic message to a church 2 selections
Revelation 2:8–11 KJV · In this guide
Context: Christ’s complete message to Smyrna recognizes poverty, names spiritual riches, and calls for fidelity through suffering.
2:8 And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive;
2:9 I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan.
2:10 Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life.
2:11 He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh shall not be hurt of the second death.
Revelation 3:14–22 KJV · In this guide
Context: Christ’s complete message to Laodicea exposes self-satisfied wealth and calls the church to repentance and fellowship.
3:14 And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God;
3:15 I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot.
3:16 So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth.
3:17 Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked:
3:18 I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.
3:19 As many as I love, I rebuke and chasten: be zealous therefore, and repent.
3:20 Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me.
3:21 To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.
3:22 He that hath an ear, let him hear what the Spirit saith unto the churches.
Go deeper
Sources & interpretation
The teaching starts with the cited Scripture. These consulted works inform wording, context, and interpretive questions. No qualified human review has been recorded for this guide.
Does the tithe establish a fixed Christian obligation?
The tithe appears before Sinai in particular narratives, in Israel’s covenant law, in Jesus’ affirmation to his hearers, and in Hebrews’ priesthood argument. Apostolic instructions about Christian giving specify willingness, means, need, and support without prescribing a tenth.
- Barcley and Mbewe infer a continuing minimum tithe, with different supporting arguments.
- Schreiner distinguishes covenant tithes from the church’s obligation to give generously without a mandated percentage.
PROBABLE: the specific Christian giving instructions do not impose a fixed tenth. STRONG: generosity, provision for need, and support of gospel labor are obligations. Preserve the material alternative in the article and do not label every non-tither a robber from Malachi alone.
Further study: Thomas Schreiner · William Barcley · Conrad Mbewe
Further examination: How do the audience of Matthew 23, the change of priesthood in Hebrews 7, and the purposes of the collection texts affect the inference from ancient tithes to a universal Christian rate?
What does forsaking all possessions require?
Luke 14:33 addresses every would-be disciple, Luke 12:32–34 commands the little flock to sell and give, and Mark 10:21 commands an actual sale and gift in a particular encounter. Other texts depict retained resources used to support ministry and meet need. The KJV’s trust-in-riches wording in Mark 10:24 is absent from the shorter text preferred by the NET editors; verses 23–27 retain the warning about riches in either reading.
- Literal disposal is the defining expression of the universal renunciation demand, with later possession subordinated to communal need.
- Universal surrender of claim and allegiance takes differing material forms, including actual sale, costly loss, and continuing stewardship.
PROBABLE: the combined passages favor complete allegiance with differing forms of material obedience. VERY_STRONG: disciples may not protect possessions from Christ’s claim. A merely inward detachment that avoids generosity would not honor the texts.
Further study: NET Bible translators and editors
Further examination: Does the wording preserve Luke’s costly universal demand while giving sufficient weight to the distinct actions actually described elsewhere?
How should commands about debt and interest be applied?
Romans 13:7–8 joins paying dues to owing only love. The law and Jesus also commend lending, while Israel’s interest and release laws name covenant distinctions. Jubilee’s return of Israelite holdings is not cancellation of every property claim: Leviticus 25:29–30 distinguishes walled-city houses, and 25:39–46 gives unequal protections to Israelites and foreign slaves. These limitations cannot be erased when drawing an application about restoration.
- Romans 13:8 forbids taking on financial debt as such, and Christian lending should never involve interest.
- Romans 13:8 requires faithful discharge of obligations; Israel’s laws and Jesus’ commands govern mercy and exploitation without functioning as an unchanged code for every later loan.
PROBABLE: faithful discharge in the dues-and-love context best fits the wider lending texts. STRONG: predatory treatment and withholding necessities violate the teaching. The article makes no blanket permission for all commercial interest and offers no ruling on individual financial contracts.
Further study: Donny Ray Mathis · NET Bible translators and editors · Peter Y. Lee
Further examination: Does the application retain the full force of mercy toward borrowers without collapsing Israel’s specific legal provisions into either a universal ban or a universal permission?
Is the widow’s offering commended, lamented, or both?
Jesus says the widow has given more because the two coins are her whole livelihood. He does not state her motives or explicitly tell the disciples to imitate her. The account stands between the warning about devouring widows’ houses and the temple judgment.
- Her whole gift exemplifies wholehearted devotion measured by cost rather than amount.
- Her destitution exposes the destructive effect of the religious institution.
- The scene permits admiration for the gift and lament over the condition in which she gives.
UNCERTAIN concerning a single exclusive narrative emphasis; STRONG concerning Jesus’ cost comparison and the surrounding warnings. The article preserves the ambiguity and excludes a universal demand that poor people surrender their last provision.
Further study: Amanda Brobst-Renaud · Ronald J. Allen
Further examination: Which details support each reading, and does the article recognize sacrificial giving without inventing the widow’s motives or overlooking the duty to sustain widows?
How do promises of provision relate to faithful hardship?
Wisdom commends honoring God and generosity; covenant promises address Israel’s land; Paul speaks of divine supply while knowing hunger. Other texts explicitly honor faithful people enduring poverty and loss.
- Material abundance is the normal blessing promised in these texts, with hardships treated as exceptional interruptions.
- Provision language must be interpreted by its genre and covenant setting and by the whole witness, without a guaranteed level of wealth for each believer.
STRONG: the second account better preserves the explicitly faithful poor and the purposes named in 2 Corinthians 9:8–14. Confidence in God’s care remains positive; neither poverty nor wealth alone diagnoses a person’s faith.
Further study: Jason B. Hood · David Tiede
Further examination: Does each promise retain its positive force and actual audience while the application avoids both a guaranteed financial return and a dismissal of God’s material care?
Why does the dishonest steward receive commendation?
Luke 16:1–8 tells of a steward who reduces debts before dismissal and receives commendation for acting shrewdly. Verses 9–15 turn to use of money, faithfulness, and competing masters. The text does not identify the reductions as a remission of interest or the steward’s commission.
- The reductions are further dishonest acts; the master commends foresight rather than the wrongdoing.
- The steward relinquishes charges or commissions he could control, so his final action need not be dishonest in the same way as the conduct leading to dismissal.
PROBABLE: the secure teaching is forward-looking use of temporary wealth governed by the explicit faithfulness commands. UNCERTAIN: the precise economic mechanism. Keep this in further study rather than using an unproved reconstruction as the guide’s foundation.
Further study: NET Bible translators and editors
Further examination: How do verses 10–13 constrain the moral inference drawn from the story, and which parts of a proposed economic explanation are actually stated by Luke?
- 1 Timothy 6:10: translation comparison and notes 1–2
NET Bible translators and editors · Biblical Studies Press / NET Bible · Undated web edition
The note defends a hyperbolic reading and acknowledges a possible indefinite rendering; the target is love of money.
What was reviewed
Verse comparison and both NET notes, including the discussion of root/all-evils wording. Accessed 2026-09-25.
The editors do not endorse every familiar modern paraphrase. The guide does not claim that one English rendering settles the Greek question.
- Mark 10:24: translation comparison and notes 1–2
NET Bible translators and editors · Biblical Studies Press / NET Bible · Undated web edition
Explains why several modern translations differ from the pinned KJV at this verse.
What was reviewed
Verse comparison and notes 1–2, particularly the longer trust-in-riches reading and the editors’ preference for the shorter reading. Accessed 2026-09-25.
This is a textual judgment, not permission to alter the pinned KJV. The guide retains the wider warning in Mark 10:23–27.
- Theology in Action: Paul, the Poor, and Christian Mission
Jason B. Hood · Southeastern Theological Review 2/2 · Winter 2011
Examines the collection’s material purpose alongside theological significance, generosity, actual means, and responsibility.
What was reviewed
Article pp. 127–133 in the publisher’s issue PDF; article as a whole runs pp. 127–142. Later pages are not claimed as read. Accessed 2026-09-25 · Read in part.
Some historical explanations are reconstructions. Secondary works cited by Hood were not independently inspected and are not claimed as sources.
- Romans: Proper Offering to Caesar (13:1–7) and Proper Offering to Others (13:8–10)
Donny Ray Mathis · The Gospel Coalition Bible Commentary · Undated web edition
Connects payment of dues with avoiding habitual indebtedness and the continuing obligation of love.
What was reviewed
Only the two named exposition sections on Romans 13:1–10. Accessed 2026-09-25 · Read in part.
This is one commentator’s interpretation; it does not establish a consensus or provide modern lending advice.
- Commentary on Luke 12:13–21
Elisabeth Johnson · Working Preacher, Luther Seminary · 2019-08-04 (reprint of 2013 commentary)
Reads the rich fool’s planning through life’s dependence on God and his self-directed use of abundance.
What was reviewed
Complete commentary body, from the inheritance dispute through the closing treatment of wealth and security. Accessed 2026-09-25.
The guide does not adopt the article’s unreported farm-worker details or contemporary illustrations.
- Deuteronomy 15:2: translation and notes 1–2
NET Bible translators and editors · Biblical Studies Press / NET Bible · Undated web edition
Supports attention to debt remission and the Israelite scope of the command.
What was reviewed
Verse translation and both translator notes concerning remission and the neighbor/brother wording. Accessed 2026-09-25.
The speculative gloss proposal is not adopted; this short note does not settle every scholarly debate about release.
- Leviticus: exposition of 25:23–38 and 25:39–55
Peter Y. Lee · The Gospel Coalition Bible Commentary · Undated web edition
Directs attention to land redemption, care for poor Israelites, and covenant-specific application.
What was reviewed
Only the exposition subsections on Leviticus 25:23–38 and 25:39–55. Accessed 2026-09-25 · Read in part.
Its broad indentured-service analogy must not erase the foreign-slave provisions in 25:44–46. Its additional land typology is not used.
- Commentary on 2 Corinthians 8:7–15
David Tiede · Working Preacher, Luther Seminary · 2009-06-28
Highlights willing participation, available means, and the manna citation in Paul’s appeal.
What was reviewed
Complete commentary body on the appointed passage. Accessed 2026-09-25.
Modern illustrations and contested reconstructions about Corinth are not used; books cited by the author were not read.
- Commentary on Mark 12:38–44
Amanda Brobst-Renaud · Working Preacher, Luther Seminary · 2021-11-07
Considers exemplary devotion, critique of an institution that consumes the vulnerable, and readings that hold both together.
What was reviewed
Complete commentary body, including its comparison of readings of the widow’s gift. Accessed 2026-09-25.
Possible mechanisms of exploitation are not narrated facts. Her cited secondary commentaries were not independently read.
- Commentary on Mark 12:38–44
Ronald J. Allen · Working Preacher, Luther Seminary · 2012-03-18
Argues for a critical reading of the temple setting rather than simply praising the gift.
What was reviewed
Complete commentary body on the scribes and widow. Accessed 2026-09-25.
Its suggested process of widows selling houses and scribes buying them is not established by Mark and is excluded.
- 7 Reasons Christians Are Not Required to Tithe
Thomas Schreiner · The Gospel Coalition · 2017-03-28
Argues against a continuing mandated percentage from covenant setting, narrative limits, and apostolic giving instructions.
What was reviewed
Complete article, including its seven reasons and closing call to generosity. Accessed 2026-09-25.
Its statement locating the third-year tithe in Jerusalem conflicts with Deuteronomy 14:28–29 and is rejected. Proposed annual totals are not used.
- The Bible Commands Christians to Tithe
William Barcley · The Gospel Coalition · 2017-03-28
Defends continuity through patriarchal examples and Jesus’ affirmation, noting the wider audience of Matthew 23.
What was reviewed
Complete article, especially Tithing Before Moses and Jesus Teaches the Tithe. Accessed 2026-09-25.
The proposed tithe behind Abel’s offering is conjectural. Gross-income application and the author’s experiences do not supply a universal biblical command.
- How Should the Church Raise Money? Tithes
Conrad Mbewe · The Gospel Coalition Africa · 2022-06-29
Argues for a continuing tithe through pre-Mosaic giving and the analogy between priestly and gospel-worker support.
What was reviewed
Complete web adaptation, identified by its publisher as drawn from God’s Design for the Church (2020), pp. 141–143; the book itself was not inspected. Accessed 2026-09-25.
The move from an established duty of support to a fixed percentage remains an interpretive inference.
- Luke 16:8: translation and notes 1–6
NET Bible translators and editors · Biblical Studies Press / NET Bible · Undated web edition
Names ambiguity about whether the manager’s dishonesty refers to earlier or current conduct while identifying his forward-looking action.
What was reviewed
Verse translation and notes 1–6, including the disputed description of the manager and the story’s endpoint. Accessed 2026-09-25.
The editors’ preferred reading is an interpretation; reconstructed interest or commission practices are not established by this note.