Scripture teaches these duties together. Romans 13 calls believers to submit to governing authorities, while Acts records the apostles refusing an order that contradicted God’s command. The prophets confront rulers who oppress, and Revelation exposes power that demands worship. The same God commands love of neighbor, gives authority its proper purpose, and remains the final judge of its use. Learning to live faithfully in public therefore means understanding both what you owe other people and the allegiance that belongs to God.
Seek your neighbors’ good where you live
Begin with the good you owe the people around you. After speaking about public dues, Paul says that love remains a continuing obligation: “Owe no man any thing, but to love one another” (Romans 13:8). He explains what this love does by naming commands against adultery, killing, stealing, false witness, and coveting. Love does no evil to a neighbor, so it fulfills the law’s concern for that neighbor (Romans 13:9–10). Public faithfulness includes these ordinary moral responsibilities. A person cannot claim to serve the community while treating another person’s marriage, life, possessions, or good name as expendable.
Jesus also teaches you to become a neighbor through mercy. In Luke 10:25–37, the lawyer asks who counts as his neighbor, but Jesus tells of a wounded man whose need is met by a Samaritan. The Samaritan comes near, treats the wounds, carries the man to an inn, cares for him, and provides for continuing care. The account turns the question toward the one who showed mercy; Jesus tells the lawyer to do likewise. His command directs you to notice another person’s need and carry compassion through into practical, sustained help.
Jeremiah 29:1–14 shows how serious the good of a surrounding community can be even in exile. God addresses people taken from Jerusalem to Babylon and tells them to build houses, plant gardens, establish families, and seek the city’s peace. They are to pray for it because its peace affects their own. They must not listen to the false prophets among them; God’s promise names seventy years before his visitation and restoration. These are instructions and promises to those exiles, not a timetable or guarantee for every nation. Their situation nevertheless shows that belonging to God did not free them from constructive responsibility in the place where they lived.
For Christian readers, Galatians 6:7–10 supplies a direct call to perseverance. Paul contrasts sowing to the flesh, which leads to corruption, with sowing to the Spirit, which leads to everlasting life. He then tells believers not to become weary in well doing and to use the opportunity to do good to all people, especially the household of faith. Care for fellow believers belongs within this wider readiness to help. You do not have to wait until everyone shares your faith or the community deserves your affection. Let your conduct contribute to its good, and persevere in hope of the harvest God promises.
Further study: Richard W. Nysse
Pray for rulers and all people
Prayer for those who govern is an express responsibility. In 1 Timothy 2:1–2, Paul calls for supplications, prayers, intercessions, and thanksgiving for all people, including kings and everyone in authority. He names the desired result: a quiet and peaceable life in godliness and honesty. Here honesty concerns honorable seriousness of life, not merely accurate statements. Pray for conditions in which people can live faithfully and peaceably, and bring rulers themselves before God. The command does not depend on sharing their beliefs or approving their decisions.
Paul’s reason reaches beyond your own security. This prayer is good before God, who desires people to be saved and to come to the knowledge of the truth. There is one God and one mediator, Jesus Christ, who gave himself as a ransom for all (1 Timothy 2:3–7). Rulers belong among the people who need that mercy; they are neither beyond prayer nor a substitute for the Savior. Paul then calls the men to pray with holy hands, without wrath and disputing (1 Timothy 2:8). Bring public concerns to God with a life that seeks holiness and a heart willing to pray for other people’s good.
Jesus makes the responsibility especially clear when people are hostile: love your enemies and pray for those who mistreat and persecute you (Matthew 5:43–48). He points to the Father, who gives sun and rain to the evil and the good. His children are to reflect that generous goodness rather than limiting love to those who return it. Prayer for an opponent can therefore seek repentance, justice, and mercy together. Asking God to stop wrongdoing is consistent with seeking the wrongdoer’s true good.
Further study: A. K. M. Adam · NET Bible translators and editors
Give governing authorities their due before God
Romans 13:1–2 gives a real command to be subject to governing authorities and grounds it in God’s ordering of authority. Paul then describes the ruler’s purpose: to serve the good and restrain wrongdoing (Romans 13:3–4). The ruler’s sword belongs to this responsibility for judgment. Read after the prohibition of private vengeance in Romans 12:19–21, the passage distinguishes the believer’s refusal to avenge himself from the authority’s duty to address evil. It does not make the ruler the source of good and evil; the ruler is a servant accountable to the God who gives authority its purpose.
For that reason, fulfill your public obligations with a conscience turned toward God. Paul says to submit not only because punishment is possible but also for conscience’s sake. He then names taxes, customs or revenue, fear or respect, and honor as dues to render (Romans 13:5–7). These instructions call for willing responsibility rather than compliance only when you might be caught. The move into love in Romans 13:8–10 also keeps public duties connected to the good of other people. Paying what is owed and honoring an office belong within a life of responsible neighborly love.
Jesus addresses a question designed to trap him when he is asked whether tribute should be paid to Caesar. He asks whose image and inscription are on the coin, then commands that Caesar’s things be rendered to Caesar and God’s things to God (Matthew 22:15–22). His answer recognizes a public obligation while retaining God’s claim. It does not supply a complete division of every matter into separate religious and civil compartments. Give what is properly owed, remembering that no human office acquires the allegiance that belongs to God.
These commands do not declare every act of every ruler good. Romans 13:4 states a responsibility for good and judgment against evil; it cannot make evil good merely because an authority commands it. When the apostles are commanded to stop the witness God has required, they obey God (Acts 5:27–32). Read these passages together: ordinary submission, payment, and honor are genuine duties, and God remains their governing limit. This leaves room for the text’s full demand without treating authority as permission to require sin.
Further study: Seyoon Kim · Ovidiu Hanc
Make your public conduct worthy of the Lord
Peter first reminds believers who they are: a people called out of darkness who have received mercy and belong to God (1 Peter 2:9–10). He then calls them strangers and pilgrims and tells them to resist desires that war against the soul. Their “conversation” among the Gentiles means their manner of life. It should be honorable, so that even people who accuse them can see their good works and glorify God (1 Peter 2:11–12). Faithfulness is visible in what you do; the way you treat people should give them truthful grounds to recognize good.
Peter places submission to king and governors within this witness and says it is for the Lord’s sake. By doing good, believers are to silence ignorant accusations. Their freedom must serve God rather than cover wrongdoing (1 Peter 2:13–16). He then gives four connected commands: “Honour all men. Love the brotherhood. Fear God. Honour the king” (1 Peter 2:17). Every person receives honor, fellow believers receive family love, God receives fear, and the king receives honor. Respect for the ruler is genuine, but God’s place remains distinct. Speak and act with the dignity owed to people while remaining God’s servant.
Titus 3:1–8 joins obedience to authorities with readiness for every good work, refusal to malign others, peaceable conduct, and gentleness toward all people. Paul explains this gentleness by recalling that believers too were once foolish, disobedient, and hateful. Their change came through God’s kindness and saving mercy, not through righteous works they had supplied. Remembering that mercy gives you a reason to avoid contempt and to continue doing what benefits others. Good works are the fruit of received grace, not grounds for treating other people as beneath you.
Several ordinary practices give this witness substance. In 1 Thessalonians 4:9–12, growing brotherly love leads into a quiet life, attention to one’s own responsibilities, and work that supports honorable conduct toward outsiders. In Colossians 4:2–6, prayer for an open door for the word accompanies wise conduct toward outsiders and gracious speech suited to each person. Attend to your responsibilities, use opportunities well, and answer people thoughtfully. Jesus likewise says that visible good works should lead people to glorify the Father (Matthew 5:13–16). Let the good itself direct attention toward him.
Further study: Greg Herrick · NET Bible translators and editors
Recognize a ruler’s responsibility for justice
Scripture gives moral content to the responsibility of those who rule. In Jeremiah 22:1–5, God sends the prophet to the house of Judah’s king with a command to execute judgment and righteousness, deliver the oppressed, and protect the stranger, fatherless, and widow from violence. The warning that follows concerns that royal house and the covenant judgment coming upon Jerusalem (Jeremiah 22:6–9). It is not a promise that every later government receives Judah’s covenant on the same terms. It does show that God’s concern for a ruler includes what happens to people who need protection.
The accusation becomes concrete in Jeremiah 22:13–19. Jehoiakim builds a grand house through unrighteousness and uses his neighbor’s labor without paying wages. God contrasts him with Josiah, who did justice and defended the cause of the poor and needy. This is connected with knowing God; royal splendor is no substitute for it. Jehoiakim’s covetousness, oppression, violence, and shedding of innocent blood bring judgment. Learn to recognize these wrongs as wrongs, and fulfill any responsibility you have toward others with honesty and concern for their good. Respect for a position cannot make its abuse righteous.
Isaiah 10:5–19 makes an equally important distinction. God calls Assyria the rod of his anger and uses it in judgment, yet Assyria intends destruction and boasts as if its own strength explains its victories. God then judges its arrogance. The axe cannot exalt itself over the one who uses it. God’s sovereign use of a power therefore does not amount to approval of that power’s intentions or conduct. Trusting his rule over history gives you no reason to call oppression good.
Jesus holds authority and accountability together before Pilate. Pilate claims power to crucify or release him; Jesus replies that Pilate could have no power against him unless it were given from above, and in the same answer speaks of the greater sin of the one who delivered him over (John 19:10–11). The proceedings still end in Jesus being handed over for crucifixion (John 19:12–16). Authority from above does not remove human guilt. Honor public responsibilities, tell the truth about wrongdoing, and keep your judgment subject to God rather than making possession of power the measure of righteousness.
Further study: Ovidiu Hanc
Obey God when a human command conflicts with him
The apostles’ refusal in Acts concerns a specific conflict. The council commands Peter and John not to speak or teach in Jesus’ name. They answer that they cannot stop speaking what they have seen and heard, and the gathered believers ask God for boldness to continue (Acts 4:18–31). Later, an angel releases the apostles from prison and commands them to return to the temple and speak (Acts 5:17–21). When the council again challenges their teaching, Peter and the other apostles answer, “We ought to obey God rather than men” (Acts 5:29). The issue is God’s commanded witness to Jesus, not a claim that every personal disagreement carries divine authority.
Their explanation remains centered on the risen Jesus, whom God exalted to give repentance and forgiveness (Acts 5:30–32). Even in conflict, their message offers God’s mercy. After being beaten and ordered again not to speak, they continue teaching Jesus Christ (Acts 5:40–42). This teaches steadfast obedience with a clear reason: when human instruction contradicts God’s revealed command, keep God’s command. Examine the conflict in light of his word, and let your manner remain consistent with the truth you are defending.
Earlier accounts show the same allegiance in different circumstances. Pharaoh orders the Hebrew midwives to kill male children, but they fear God and preserve the children’s lives (Exodus 1:15–21). In Daniel 3:13–18, the three men refuse to serve the king’s gods or worship his golden image. They affirm God’s ability to deliver them and maintain their refusal even if deliverance does not come. The account then records their rescue (Daniel 3:19–30). Their trust does not make rescue a condition of obedience or a promise that every faithful person will escape death.
Daniel 6:1–10 also shows that faithful refusal can stand alongside faithful service. His opponents cannot find corruption or negligence in his administration, so they obtain a decree aimed at his prayer. Daniel continues the prayer and thanksgiving he had practiced before. After his deliverance, he addresses the king respectfully and explains his innocence before God and the king (Daniel 6:19–23). Continue the worship God requires, and keep the rest of your conduct conscientious.
Further study: Brian Peterson
Seek peace and justice without personal vengeance
Romans 12:14–21 teaches you how to act when others do wrong. Bless persecutors, refuse repayment of evil for evil, and pursue what is honorable before all. Paul qualifies the call to peace: “If it be possible, as much as lieth in you, live peaceably with all men” (Romans 12:18). You are responsible for your contribution to peace, but you cannot guarantee another person’s response. Leave vengeance to God and meet an enemy’s hunger or thirst with food and drink. Entrusting judgment to God makes it possible to overcome evil with good without pretending the evil never happened.
Seeking acknowledgment of an injustice can belong within faithful conduct. In Acts 16:16–40, Paul and Silas are beaten and imprisoned after Paul delivers an enslaved girl from a spirit and her owners lose their profit. During the night, the jailer is kept from taking his own life and hears the word of the Lord. When officials later offer a quiet release, Paul names the unlawful treatment of uncondemned Roman citizens and requires the magistrates themselves to come. The story holds mercy toward the jailer together with a truthful public challenge to the magistrates’ actions. It does not treat every effort to obtain redress as revenge.
Paul also appeals to Caesar when threatened with a transfer to Jerusalem (Acts 25:1–12). He says that he will not refuse death if he has committed an offense deserving it, but that unsupported accusations do not justify handing him over. His appeal seeks a hearing within the authority’s own judicial process. These narratives show that faithful endurance need not exclude using an available avenue for justice. They do not command every injured believer to take the same step, or supply the answer to every later legal situation. Seek truth and a just response while keeping personal vengeance out of your purpose.
Peter directly addresses household slaves, called servants in the KJV, who suffer under unjust masters in 1 Peter 2:18–25. He is instructing people already subject to this household order, and he expressly calls the suffering wrongful. Christ is their example in refusing sin, deceit, retaliation, and threats while entrusting himself to the righteous Judge. He is also the Savior who bore sins so that his people might live to righteousness. Patient faithfulness receives its shape from him; a master’s wrongdoing does not become acceptable because a servant is told how to endure it.
Peter’s counsel to the wider church likewise joins courage to a good conscience. Be ready to give a reason for your hope with meekness and fear, and make sure accusations meet conduct that is good (1 Peter 3:8–17). In 1 Peter 4:12–19, he distinguishes suffering as a Christian from suffering for murder, theft, evildoing, or meddling in other people’s affairs. He tells those who suffer according to God’s will to entrust themselves to their faithful Creator while continuing to do good. Examine your own actions, speak faithfully, and leave the outcome with God. Endurance is active faithfulness, not permission to practice evil or approval of the evil done to you.
Further study: Seyoon Kim · NET Bible translators and editors
Keep worship and final allegiance with God
The command to honor rulers must be read alongside Scripture’s exposure of rulers who exalt themselves against God. Daniel 7 is a vision: its beasts represent kingdoms, and one horn speaks against the Most High and wears out his saints (Daniel 7:17–25). The answer comes from the heavenly court. Dominion is taken from the oppressor, and the kingdom under heaven is given to the people of the saints of the Most High (Daniel 7:26–27). Power that looks overwhelming on earth remains answerable to God. The vision gives grounds for steadfastness under oppression, without making every detail a direct instruction about civil administration.
Revelation 13 develops this imagery: John sees a beast with features of Daniel’s leopard, bear, and lion (Daniel 7:3–7). It receives power from the dragon, speaks blasphemies, wages war against the saints, and receives worship (Revelation 13:1–8). A second beast deceives people and compels worship of the first beast’s image; refusal brings the threat of death, and buying and selling become bound to the beast’s mark (Revelation 13:11–18). This is authority joined to deception, persecution, and an idolatrous claim on human allegiance. The passage calls for the patience and faith of the saints (Revelation 13:9–10). Give no ruler or public power the worship that belongs to God.
Revelation 14:1–13 sets the Lamb and his people against those demands. His followers belong to him, the angel calls people to fear God and worship the Creator, and Babylon’s apparent greatness ends in judgment. The warning against beast worship is followed by the endurance of those who keep God’s commandments and faith in Jesus, and by a blessing on those who die in the Lord. Faithfulness is measured by belonging to Christ, not by escaping every loss. The passage’s practical call is clear even where interpreters differ about the timing and historical reach of its symbols: refuse idolatry, keep God’s commandments, and endure in faith.
Jesus’ own testimony before Pilate clarifies the character of his kingship. He says that his kingdom is not of this world and explains that, if it were, his servants would fight to prevent his being delivered over. He then identifies his mission with bearing witness to the truth (John 18:36–37). His kingdom does not originate in the world’s power or depend on armed rescue from Pilate. This does not make truth irrelevant to public life. It directs his followers to receive his rule, hear his voice, and serve his purposes without treating earthly power as the source or guarantee of his kingdom.
Further study: Brian J. Tabb
Let lasting hope steady present faithfulness
Psalm 146:1–10 teaches where to place your hope. Princes are mortal: their plans perish, and they cannot supply the saving help on which life finally depends. The Lord made heaven and earth, keeps faith, executes judgment for the oppressed, gives food to the hungry, and cares for the vulnerable. His reign endures. The psalm does not cancel the responsibilities owed to rulers; it directs the confidence that no ruler can rightly receive. Praise God, expect righteousness from him, and let his care for people shape your own.
Paul gives believers a similarly steady hope in Philippians 3:17–4:1. He contrasts minds set on earthly things with a people whose “conversation is in heaven” (Philippians 3:20). Here conversation concerns citizenship: their belonging is with the Lord Jesus Christ, whom they await as Savior. He will transform their lowly bodies to be like his glorious body by the power through which he subjects all things to himself. Paul’s conclusion is to stand fast in the Lord. Belonging to Christ gives you a reason for present faithfulness and a future that no earthly ruler can provide.
The next instructions make that steadfastness practical. Seek concord with fellow believers, let your moderation or gentleness be known to everyone, bring requests to God with thanksgiving, and give attention to what is true, honorable, just, pure, lovely, and commendable. Paul then calls for practice, not thought alone (Philippians 4:2–9). These habits form a person able to serve neighbors without being governed by fear, resentment, or fascination with power. God’s promised peace sustains this obedience; it is not a promise that the surrounding society will become peaceful.
Romans 13 also ends by bringing hope into present conduct. Because salvation is nearer, believers are to wake, cast off the works of darkness, walk honestly, and put on the Lord Jesus Christ rather than provide for sinful desires (Romans 13:11–14). Live among your neighbors in that light. Pray, fulfill your responsibilities, show mercy, speak truthfully, and honor people. When obedience to God brings conflict or cost, remain his servant. The Lord to whom you belong is both the ground of these duties and the hope that sustains them.
Further study: Susan Hedahl · Seyoon Kim
Read the passages
Scripture in context
34 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.
COVENANT_NARRATIVE 1 selections
Exodus 1:8–22 KJV · In this guide
Context: Pharaoh’s oppression escalates to a command to the midwives to kill Hebrew sons. They fear God and preserve the children; Pharaoh then issues a wider murderous command.
1:8 Now there arose up a new king over Egypt, which knew not Joseph.
1:9 And he said unto his people, Behold, the people of the children of Israel are more and mightier than we:
1:10 Come on, let us deal wisely with them; lest they multiply, and it come to pass, that, when there falleth out any war, they join also unto our enemies, and fight against us, and so get them up out of the land.
1:11 Therefore they did set over them taskmasters to afflict them with their burdens. And they built for Pharaoh treasure cities, Pithom and Raamses.
1:12 But the more they afflicted them, the more they multiplied and grew. And they were grieved because of the children of Israel.
1:13 And the Egyptians made the children of Israel to serve with rigour:
1:14 And they made their lives bitter with hard bondage, in morter, and in brick, and in all manner of service in the field: all their service, wherein they made them serve, was with rigour.
1:15 And the king of Egypt spake to the Hebrew midwives, of which the name of the one was Shiphrah, and the name of the other Puah:
1:16 And he said, When ye do the office of a midwife to the Hebrew women, and see them upon the stools; if it be a son, then ye shall kill him: but if it be a daughter, then she shall live.
1:17 But the midwives feared God, and did not as the king of Egypt commanded them, but saved the men children alive.
1:18 And the king of Egypt called for the midwives, and said unto them, Why have ye done this thing, and have saved the men children alive?
1:19 And the midwives said unto Pharaoh, Because the Hebrew women are not as the Egyptian women; for they are lively, and are delivered ere the midwives come in unto them.
1:20 Therefore God dealt well with the midwives: and the people multiplied, and waxed very mighty.
1:21 And it came to pass, because the midwives feared God, that he made them houses.
1:22 And Pharaoh charged all his people, saying, Every son that is born ye shall cast into the river, and every daughter ye shall save alive.
PRAISE_POETRY 1 selections
Psalms 146:1–10 KJV · In this guide
Context: A complete psalm of praise contrasts mortal princes with the enduring Lord, whose faithfulness includes justice and care for the vulnerable.
146:1 Praise ye the LORD. Praise the LORD, O my soul.
146:2 While I live will I praise the LORD: I will sing praises unto my God while I have any being.
146:3 Put not your trust in princes, nor in the son of man, in whom there is no help.
146:4 His breath goeth forth, he returneth to his earth; in that very day his thoughts perish.
146:5 Happy is he that hath the God of Jacob for his help, whose hope is in the LORD his God:
146:6 Which made heaven, and earth, the sea, and all that therein is: which keepeth truth for ever:
146:7 Which executeth judgment for the oppressed: which giveth food to the hungry. The LORD looseth the prisoners:
146:8 The LORD openeth the eyes of the blind: the LORD raiseth them that are bowed down: the LORD loveth the righteous:
146:9 The LORD preserveth the strangers; he relieveth the fatherless and widow: but the way of the wicked he turneth upside down.
146:10 The LORD shall reign for ever, even thy God, O Zion, unto all generations. Praise ye the LORD.
PROPHETIC_ORACLE 4 selections
Isaiah 10:5–19 KJV · In this guide
Context: Assyria is used as an instrument of judgment but boasts in its own strength and intends destruction; God announces judgment on its arrogance.
10:5 O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation.
10:6 I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets.
10:7 Howbeit he meaneth not so, neither doth his heart think so; but it is in his heart to destroy and cut off nations not a few.
10:8 For he saith, Are not my princes altogether kings?
10:9 Is not Calno as Carchemish? is not Hamath as Arpad? is not Samaria as Damascus?
10:10 As my hand hath found the kingdoms of the idols, and whose graven images did excel them of Jerusalem and of Samaria;
10:11 Shall I not, as I have done unto Samaria and her idols, so do to Jerusalem and her idols?
10:12 Wherefore it shall come to pass, that when the Lord hath performed his whole work upon mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks.
10:13 For he saith, By the strength of my hand I have done it, and by my wisdom; for I am prudent: and I have removed the bounds of the people, and have robbed their treasures, and I have put down the inhabitants like a valiant man:
10:14 And my hand hath found as a nest the riches of the people: and as one gathereth eggs that are left, have I gathered all the earth; and there was none that moved the wing, or opened the mouth, or peeped.
10:15 Shall the axe boast itself against him that heweth therewith? or shall the saw magnify itself against him that shaketh it? as if the rod should shake itself against them that lift it up, or as if the staff should lift up itself, as if it were no wood.
10:16 Therefore shall the Lord, the Lord of hosts, send among his fat ones leanness; and under his glory he shall kindle a burning like the burning of a fire.
10:17 And the light of Israel shall be for a fire, and his Holy One for a flame: and it shall burn and devour his thorns and his briers in one day;
10:18 And shall consume the glory of his forest, and of his fruitful field, both soul and body: and they shall be as when a standardbearer fainteth.
10:19 And the rest of the trees of his forest shall be few, that a child may write them.
Jeremiah 22:1–9 KJV · In this guide
Context: An oracle to Judah’s royal house requires justice and protection of the vulnerable, with covenant warning about the destruction of the house and city.
22:1 Thus saith the LORD; Go down to the house of the king of Judah, and speak there this word,
22:2 And say, Hear the word of the LORD, O king of Judah, that sittest upon the throne of David, thou, and thy servants, and thy people that enter in by these gates:
22:3 Thus saith the LORD; Execute ye judgment and righteousness, and deliver the spoiled out of the hand of the oppressor: and do no wrong, do no violence to the stranger, the fatherless, nor the widow, neither shed innocent blood in this place.
22:4 For if ye do this thing indeed, then shall there enter in by the gates of this house kings sitting upon the throne of David, riding in chariots and on horses, he, and his servants, and his people.
22:5 But if ye will not hear these words, I swear by myself, saith the LORD, that this house shall become a desolation.
22:6 For thus saith the LORD unto the king’s house of Judah; Thou art Gilead unto me, and the head of Lebanon: yet surely I will make thee a wilderness, and cities which are not inhabited.
22:7 And I will prepare destroyers against thee, every one with his weapons: and they shall cut down thy choice cedars, and cast them into the fire.
22:8 And many nations shall pass by this city, and they shall say every man to his neighbour, Wherefore hath the LORD done thus unto this great city?
22:9 Then they shall answer, Because they have forsaken the covenant of the LORD their God, and worshipped other gods, and served them.
Jeremiah 22:13–19 KJV · In this guide
Context: The oracle indicts Jehoiakim’s unpaid labor, covetousness, violence, and bloodshed, contrasts Josiah’s justice, and announces the king’s disgrace.
22:13 Woe unto him that buildeth his house by unrighteousness, and his chambers by wrong; that useth his neighbour’s service without wages, and giveth him not for his work;
22:14 That saith, I will build me a wide house and large chambers, and cutteth him out windows; and it is cieled with cedar, and painted with vermilion.
22:15 Shalt thou reign, because thou closest thyself in cedar? did not thy father eat and drink, and do judgment and justice, and then it was well with him?
22:16 He judged the cause of the poor and needy; then it was well with him: was not this to know me? saith the LORD.
22:17 But thine eyes and thine heart are not but for thy covetousness, and for to shed innocent blood, and for oppression, and for violence, to do it.
22:18 Therefore thus saith the LORD concerning Jehoiakim the son of Josiah king of Judah; They shall not lament for him, saying, Ah my brother! or, Ah sister! they shall not lament for him, saying, Ah lord! or, Ah his glory!
22:19 He shall be buried with the burial of an ass, drawn and cast forth beyond the gates of Jerusalem.
Jeremiah 29:1–14 KJV · In this guide
Context: A letter to Judeans exiled in Babylon commands settled life and prayer for the city, rejects false prophecy, and promises restoration after seventy years. The remainder of the chapter confronts particular false prophets.
29:1 Now these are the words of the letter that Jeremiah the prophet sent from Jerusalem unto the residue of the elders which were carried away captives, and to the priests, and to the prophets, and to all the people whom Nebuchadnezzar had carried away captive from Jerusalem to Babylon;
29:2 (After that Jeconiah the king, and the queen, and the eunuchs, the princes of Judah and Jerusalem, and the carpenters, and the smiths, were departed from Jerusalem;)
29:3 By the hand of Elasah the son of Shaphan, and Gemariah the son of Hilkiah, (whom Zedekiah king of Judah sent unto Babylon to Nebuchadnezzar king of Babylon) saying,
29:4 Thus saith the LORD of hosts, the God of Israel, unto all that are carried away captives, whom I have caused to be carried away from Jerusalem unto Babylon;
29:5 Build ye houses, and dwell in them; and plant gardens, and eat the fruit of them;
29:6 Take ye wives, and beget sons and daughters; and take wives for your sons, and give your daughters to husbands, that they may bear sons and daughters; that ye may be increased there, and not diminished.
29:7 And seek the peace of the city whither I have caused you to be carried away captives, and pray unto the LORD for it: for in the peace thereof shall ye have peace.
29:8 For thus saith the LORD of hosts, the God of Israel; Let not your prophets and your diviners, that be in the midst of you, deceive you, neither hearken to your dreams which ye cause to be dreamed.
29:9 For they prophesy falsely unto you in my name: I have not sent them, saith the LORD.
29:10 For thus saith the LORD, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place.
29:11 For I know the thoughts that I think toward you, saith the LORD, thoughts of peace, and not of evil, to give you an expected end.
29:12 Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you.
29:13 And ye shall seek me, and find me, when ye shall search for me with all your heart.
29:14 And I will be found of you, saith the LORD: and I will turn away your captivity, and I will gather you from all the nations, and from all the places whither I have driven you, saith the LORD; and I will bring you again into the place whence I caused you to be carried away captive.
EXILE_NARRATIVE 2 selections
Daniel 3:1–30 KJV · In this guide
Context: Nebuchadnezzar demands worship of his image. The three men refuse regardless of whether God rescues them; the narrative records their deliverance.
3:1 Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon.
3:2 Then Nebuchadnezzar the king sent to gather together the princes, the governors, and the captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up.
3:3 Then the princes, the governors, and captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, were gathered together unto the dedication of the image that Nebuchadnezzar the king had set up; and they stood before the image that Nebuchadnezzar had set up.
3:4 Then an herald cried aloud, To you it is commanded, O people, nations, and languages,
3:5 That at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of musick, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up:
3:6 And whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace.
3:7 Therefore at that time, when all the people heard the sound of the cornet, flute, harp, sackbut, psaltery, and all kinds of musick, all the people, the nations, and the languages, fell down and worshipped the golden image that Nebuchadnezzar the king had set up.
3:8 Wherefore at that time certain Chaldeans came near, and accused the Jews.
3:9 They spake and said to the king Nebuchadnezzar, O king, live for ever.
3:10 Thou, O king, hast made a decree, that every man that shall hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, shall fall down and worship the golden image:
3:11 And whoso falleth not down and worshippeth, that he should be cast into the midst of a burning fiery furnace.
3:12 There are certain Jews whom thou hast set over the affairs of the province of Babylon, Shadrach, Meshach, and Abed-nego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up.
3:13 Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, Meshach, and Abed-nego. Then they brought these men before the king.
3:14 Nebuchadnezzar spake and said unto them, Is it true, O Shadrach, Meshach, and Abed-nego, do not ye serve my gods, nor worship the golden image which I have set up?
3:15 Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands?
3:16 Shadrach, Meshach, and Abed-nego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter.
3:17 If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king.
3:18 But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up.
3:19 Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abed-nego: therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated.
3:20 And he commanded the most mighty men that were in his army to bind Shadrach, Meshach, and Abed-nego, and to cast them into the burning fiery furnace.
3:21 Then these men were bound in their coats, their hosen, and their hats, and their other garments, and were cast into the midst of the burning fiery furnace.
3:22 Therefore because the king’s commandment was urgent, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abed-nego.
3:23 And these three men, Shadrach, Meshach, and Abed-nego, fell down bound into the midst of the burning fiery furnace.
3:24 Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king.
3:25 He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God.
3:26 Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spake, and said, Shadrach, Meshach, and Abed-nego, ye servants of the most high God, come forth, and come hither. Then Shadrach, Meshach, and Abed-nego, came forth of the midst of the fire.
3:27 And the princes, governors, and captains, and the king’s counsellors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them.
3:28 Then Nebuchadnezzar spake, and said, Blessed be the God of Shadrach, Meshach, and Abed-nego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king’s word, and yielded their bodies, that they might not serve nor worship any god, except their own God.
3:29 Therefore I make a decree, That every people, nation, and language, which speak any thing amiss against the God of Shadrach, Meshach, and Abed-nego, shall be cut in pieces, and their houses shall be made a dunghill: because there is no other God that can deliver after this sort.
3:30 Then the king promoted Shadrach, Meshach, and Abed-nego, in the province of Babylon.
Daniel 6:1–28 KJV · In this guide
Context: Officials target Daniel’s prayer because his public service provides no ground for accusation. He continues to pray, is cast into the den, and is delivered.
6:1 It pleased Darius to set over the kingdom an hundred and twenty princes, which should be over the whole kingdom;
6:2 And over these three presidents; of whom Daniel was first: that the princes might give accounts unto them, and the king should have no damage.
6:3 Then this Daniel was preferred above the presidents and princes, because an excellent spirit was in him; and the king thought to set him over the whole realm.
6:4 Then the presidents and princes sought to find occasion against Daniel concerning the kingdom; but they could find none occasion nor fault; forasmuch as he was faithful, neither was there any error or fault found in him.
6:5 Then said these men, We shall not find any occasion against this Daniel, except we find it against him concerning the law of his God.
6:6 Then these presidents and princes assembled together to the king, and said thus unto him, King Darius, live for ever.
6:7 All the presidents of the kingdom, the governors, and the princes, the counsellors, and the captains, have consulted together to establish a royal statute, and to make a firm decree, that whosoever shall ask a petition of any God or man for thirty days, save of thee, O king, he shall be cast into the den of lions.
6:8 Now, O king, establish the decree, and sign the writing, that it be not changed, according to the law of the Medes and Persians, which altereth not.
6:9 Wherefore king Darius signed the writing and the decree.
6:10 Now when Daniel knew that the writing was signed, he went into his house; and his windows being open in his chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime.
6:11 Then these men assembled, and found Daniel praying and making supplication before his God.
6:12 Then they came near, and spake before the king concerning the king’s decree; Hast thou not signed a decree, that every man that shall ask a petition of any God or man within thirty days, save of thee, O king, shall be cast into the den of lions? The king answered and said, The thing is true, according to the law of the Medes and Persians, which altereth not.
6:13 Then answered they and said before the king, That Daniel, which is of the children of the captivity of Judah, regardeth not thee, O king, nor the decree that thou hast signed, but maketh his petition three times a day.
6:14 Then the king, when he heard these words, was sore displeased with himself, and set his heart on Daniel to deliver him: and he laboured till the going down of the sun to deliver him.
6:15 Then these men assembled unto the king, and said unto the king, Know, O king, that the law of the Medes and Persians is, That no decree nor statute which the king establisheth may be changed.
6:16 Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee.
6:17 And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel.
6:18 Then the king went to his palace, and passed the night fasting: neither were instruments of musick brought before him: and his sleep went from him.
6:19 Then the king arose very early in the morning, and went in haste unto the den of lions.
6:20 And when he came to the den, he cried with a lamentable voice unto Daniel: and the king spake and said to Daniel, O Daniel, servant of the living God, is thy God, whom thou servest continually, able to deliver thee from the lions?
6:21 Then said Daniel unto the king, O king, live for ever.
6:22 My God hath sent his angel, and hath shut the lions’ mouths, that they have not hurt me: forasmuch as before him innocency was found in me; and also before thee, O king, have I done no hurt.
6:23 Then was the king exceeding glad for him, and commanded that they should take Daniel up out of the den. So Daniel was taken up out of the den, and no manner of hurt was found upon him, because he believed in his God.
6:24 And the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and brake all their bones in pieces or ever they came at the bottom of the den.
6:25 Then king Darius wrote unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you.
6:26 I make a decree, That in every dominion of my kingdom men tremble and fear before the God of Daniel: for he is the living God, and stedfast for ever, and his kingdom that which shall not be destroyed, and his dominion shall be even unto the end.
6:27 He delivereth and rescueth, and he worketh signs and wonders in heaven and in earth, who hath delivered Daniel from the power of the lions.
6:28 So this Daniel prospered in the reign of Darius, and in the reign of Cyrus the Persian.
APOCALYPTIC_VISION 3 selections
Daniel 7:1–28 KJV · In this guide
Context: Daniel’s vision of beasts, heavenly judgment, and the son of man is followed by an interpretation identifying kingdoms and the final dominion of the saints under God.
7:1 In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed: then he wrote the dream, and told the sum of the matters.
7:2 Daniel spake and said, I saw in my vision by night, and, behold, the four winds of the heaven strove upon the great sea.
7:3 And four great beasts came up from the sea, diverse one from another.
7:4 The first was like a lion, and had eagle’s wings: I beheld till the wings thereof were plucked, and it was lifted up from the earth, and made stand upon the feet as a man, and a man’s heart was given to it.
7:5 And behold another beast, a second, like to a bear, and it raised up itself on one side, and it had three ribs in the mouth of it between the teeth of it: and they said thus unto it, Arise, devour much flesh.
7:6 After this I beheld, and lo another, like a leopard, which had upon the back of it four wings of a fowl; the beast had also four heads; and dominion was given to it.
7:7 After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns.
7:8 I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things.
7:9 I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire.
7:10 A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened.
7:11 I beheld then because of the voice of the great words which the horn spake: I beheld even till the beast was slain, and his body destroyed, and given to the burning flame.
7:12 As concerning the rest of the beasts, they had their dominion taken away: yet their lives were prolonged for a season and time.
7:13 I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him.
7:14 And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.
7:15 I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me.
7:16 I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things.
7:17 These great beasts, which are four, are four kings, which shall arise out of the earth.
7:18 But the saints of the most High shall take the kingdom, and possess the kingdom for ever, even for ever and ever.
7:19 Then I would know the truth of the fourth beast, which was diverse from all the others, exceeding dreadful, whose teeth were of iron, and his nails of brass; which devoured, brake in pieces, and stamped the residue with his feet;
7:20 And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows.
7:21 I beheld, and the same horn made war with the saints, and prevailed against them;
7:22 Until the Ancient of days came, and judgment was given to the saints of the most High; and the time came that the saints possessed the kingdom.
7:23 Thus he said, The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces.
7:24 And the ten horns out of this kingdom are ten kings that shall arise: and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings.
7:25 And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time.
7:26 But the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end.
7:27 And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him.
7:28 Hitherto is the end of the matter. As for me Daniel, my cogitations much troubled me, and my countenance changed in me: but I kept the matter in my heart.
Revelation 13:1–18 KJV · In this guide
Context: Within the dragon’s war against God’s people, two beasts exercise deceptive and coercive power, demand worship, and threaten faithful people with death and economic exclusion.
13:1 And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy.
13:2 And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority.
13:3 And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast.
13:4 And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him?
13:5 And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months.
13:6 And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven.
13:7 And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.
13:8 And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.
13:9 If any man have an ear, let him hear.
13:10 He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword. Here is the patience and the faith of the saints.
13:11 And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon.
13:12 And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed.
13:13 And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men,
13:14 And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live.
13:15 And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed.
13:16 And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads:
13:17 And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.
13:18 Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six.
Revelation 14:1–13 KJV · In this guide
Context: The Lamb and his followers are contrasted with beast worship. Angelic announcements call for worship of the Creator and announce judgment; the unit ends with endurance and a blessing on those who die in the Lord.
14:1 And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads.
14:2 And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps:
14:3 And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth.
14:4 These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb.
14:5 And in their mouth was found no guile: for they are without fault before the throne of God.
14:6 And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people,
14:7 Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.
14:8 And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.
14:9 And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand,
14:10 The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb:
14:11 And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.
14:12 Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.
14:13 And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them.
GOSPEL_TEACHING 3 selections
Matthew 5:13–16 KJV · In this guide
Context: After the Beatitudes, Jesus describes his disciples as salt and light and explains that visible good works should lead to the Father’s glory.
5:13 Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.
5:14 Ye are the light of the world. A city that is set on an hill cannot be hid.
5:15 Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house.
5:16 Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.
Matthew 5:38–48 KJV · In this guide
Context: In the Sermon on the Mount, Jesus addresses retaliation and then commands enemy love, grounding it in the Father’s generous goodness.
5:38 Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth:
5:39 But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.
5:40 And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also.
5:41 And whosoever shall compel thee to go a mile, go with him twain.
5:42 Give to him that asketh thee, and from him that would borrow of thee turn not thou away.
5:43 Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.
5:44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;
5:45 That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.
5:46 For if ye love them which love you, what reward have ye? do not even the publicans the same?
5:47 And if ye salute your brethren only, what do ye more than others? do not even the publicans so?
5:48 Be ye therefore perfect, even as your Father which is in heaven is perfect.
Luke 10:25–37 KJV · In this guide
Context: A lawyer asks about eternal life and then seeks to define his neighbor. Jesus’ account ends by directing him to imitate the mercy shown by the Samaritan.
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.
GOSPEL_CONTROVERSY 1 selections
Matthew 22:15–22 KJV · In this guide
Context: Pharisaic disciples and Herodians attempt to entangle Jesus with the tribute question. Jesus exposes the trap, asks about the coin, and speaks of what is owed to Caesar and to God.
22:15 Then went the Pharisees, and took counsel how they might entangle him in his talk.
22:16 And they sent out unto him their disciples with the Herodians, saying, Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for any man: for thou regardest not the person of men.
22:17 Tell us therefore, What thinkest thou? Is it lawful to give tribute unto Caesar, or not?
22:18 But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites?
22:19 Shew me the tribute money. And they brought unto him a penny.
22:20 And he saith unto them, Whose is this image and superscription?
22:21 They say unto him, Cæsar’s. Then saith he unto them, Render therefore unto Cæsar the things which are Cæsar’s; and unto God the things that are God’s.
22:22 When they had heard these words, they marvelled, and left him, and went their way.
GOSPEL_NARRATIVE 2 selections
John 18:28–40 KJV · In this guide
Context: Jesus is questioned before Pilate about kingship. He explains the source and character of his kingdom and his witness to truth, before the crowd requests Barabbas’s release.
18:28 Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover.
18:29 Pilate then went out unto them, and said, What accusation bring ye against this man?
18:30 They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee.
18:31 Then said Pilate unto them, Take ye him, and judge him according to your law. The Jews therefore said unto him, It is not lawful for us to put any man to death:
18:32 That the saying of Jesus might be fulfilled, which he spake, signifying what death he should die.
18:33 Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, Art thou the King of the Jews?
18:34 Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me?
18:35 Pilate answered, Am I a Jew? Thine own nation and the chief priests have delivered thee unto me: what hast thou done?
18:36 Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.
18:37 Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice.
18:38 Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all.
18:39 But ye have a custom, that I should release unto you one at the passover: will ye therefore that I release unto you the King of the Jews?
18:40 Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber.
John 19:1–16 KJV · In this guide
Context: During the trial of Jesus, Pilate asserts his power. Jesus speaks of power given from above and human sin; the account ends with Jesus delivered for crucifixion.
19:1 Then Pilate therefore took Jesus, and scourged him.
19:2 And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe,
19:3 And said, Hail, King of the Jews! and they smote him with their hands.
19:4 Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him.
19:5 Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man!
19:6 When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him. Pilate saith unto them, Take ye him, and crucify him: for I find no fault in him.
19:7 The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God.
19:8 When Pilate therefore heard that saying, he was the more afraid;
19:9 And went again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer.
19:10 Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee?
19:11 Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin.
19:12 And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Cæsar’s friend: whosoever maketh himself a king speaketh against Cæsar.
19:13 When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha.
19:14 And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King!
19:15 But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Cæsar.
19:16 Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away.
APOSTOLIC_NARRATIVE 4 selections
Acts 4:1–31 KJV · In this guide
Context: After the healing and public witness to Jesus, Peter and John face a council prohibition. Their reply and the believers’ prayer center on continued bold witness.
4:1 And as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them,
4:2 Being grieved that they taught the people, and preached through Jesus the resurrection from the dead.
4:3 And they laid hands on them, and put them in hold unto the next day: for it was now eventide.
4:4 Howbeit many of them which heard the word believed; and the number of the men was about five thousand.
4:5 And it came to pass on the morrow, that their rulers, and elders, and scribes,
4:6 And Annas the high priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the high priest, were gathered together at Jerusalem.
4:7 And when they had set them in the midst, they asked, By what power, or by what name, have ye done this?
4:8 Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people, and elders of Israel,
4:9 If we this day be examined of the good deed done to the impotent man, by what means he is made whole;
4:10 Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole.
4:11 This is the stone which was set at nought of you builders, which is become the head of the corner.
4:12 Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.
4:13 Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled; and they took knowledge of them, that they had been with Jesus.
4:14 And beholding the man which was healed standing with them, they could say nothing against it.
4:15 But when they had commanded them to go aside out of the council, they conferred among themselves,
4:16 Saying, What shall we do to these men? for that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem; and we can not deny it.
4:17 But that it spread no further among the people, let us straitly threaten them, that they speak henceforth to no man in this name.
4:18 And they called them, and commanded them not to speak at all nor teach in the name of Jesus.
4:19 But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye.
4:20 For we can not but speak the things which we have seen and heard.
4:21 So when they had further threatened them, they let them go, finding nothing how they might punish them, because of the people: for all men glorified God for that which was done.
4:22 For the man was above forty years old, on whom this miracle of healing was shewed.
4:23 And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them.
4:24 And when they heard that, they lifted up their voice to God with one accord, and said, Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is:
4:25 Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things?
4:26 The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ.
4:27 For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together,
4:28 For to do whatsoever thy hand and thy counsel determined before to be done.
4:29 And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word,
4:30 By stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus.
4:31 And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness.
Acts 5:17–42 KJV · In this guide
Context: An angel directs the imprisoned apostles to resume their witness. They answer the council’s prohibition with obedience to God, proclaim repentance and forgiveness, and continue after a beating.
5:17 Then the high priest rose up, and all they that were with him, (which is the sect of the Sadducees,) and were filled with indignation,
5:18 And laid their hands on the apostles, and put them in the common prison.
5:19 But the angel of the Lord by night opened the prison doors, and brought them forth, and said,
5:20 Go, stand and speak in the temple to the people all the words of this life.
5:21 And when they heard that, they entered into the temple early in the morning, and taught. But the high priest came, and they that were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought.
5:22 But when the officers came, and found them not in the prison, they returned, and told,
5:23 Saying, The prison truly found we shut with all safety, and the keepers standing without before the doors: but when we had opened, we found no man within.
5:24 Now when the high priest and the captain of the temple and the chief priests heard these things, they doubted of them whereunto this would grow.
5:25 Then came one and told them, saying, Behold, the men whom ye put in prison are standing in the temple, and teaching the people.
5:26 Then went the captain with the officers, and brought them without violence: for they feared the people, lest they should have been stoned.
5:27 And when they had brought them, they set them before the council: and the high priest asked them,
5:28 Saying, Did not we straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man’s blood upon us.
5:29 Then Peter and the other apostles answered and said, We ought to obey God rather than men.
5:30 The God of our fathers raised up Jesus, whom ye slew and hanged on a tree.
5:31 Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins.
5:32 And we are his witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey him.
5:33 When they heard that, they were cut to the heart, and took counsel to slay them.
5:34 Then stood there up one in the council, a Pharisee, named Gamaliel, a doctor of the law, had in reputation among all the people, and commanded to put the apostles forth a little space;
5:35 And said unto them, Ye men of Israel, take heed to yourselves what ye intend to do as touching these men.
5:36 For before these days rose up Theudas, boasting himself to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were scattered, and brought to nought.
5:37 After this man rose up Judas of Galilee in the days of the taxing, and drew away much people after him: he also perished; and all, even as many as obeyed him, were dispersed.
5:38 And now I say unto you, Refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nought:
5:39 But if it be of God, ye can not overthrow it; lest haply ye be found even to fight against God.
5:40 And to him they agreed: and when they had called the apostles, and beaten them, they commanded that they should not speak in the name of Jesus, and let them go.
5:41 And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name.
5:42 And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ.
Acts 16:16–40 KJV · In this guide
Context: The loss of income from an enslaved girl’s divination leads to Paul and Silas being beaten and jailed. The jailer hears the gospel, and Paul later names the magistrates’ unlawful treatment.
16:16 And it came to pass, as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying:
16:17 The same followed Paul and us, and cried, saying, These men are the servants of the most high God, which shew unto us the way of salvation.
16:18 And this did she many days. But Paul, being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out the same hour.
16:19 And when her masters saw that the hope of their gains was gone, they caught Paul and Silas, and drew them into the marketplace unto the rulers,
16:20 And brought them to the magistrates, saying, These men, being Jews, do exceedingly trouble our city,
16:21 And teach customs, which are not lawful for us to receive, neither to observe, being Romans.
16:22 And the multitude rose up together against them: and the magistrates rent off their clothes, and commanded to beat them.
16:23 And when they had laid many stripes upon them, they cast them into prison, charging the jailor to keep them safely:
16:24 Who, having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks.
16:25 And at midnight Paul and Silas prayed, and sang praises unto God: and the prisoners heard them.
16:26 And suddenly there was a great earthquake, so that the foundations of the prison were shaken: and immediately all the doors were opened, and every one’s bands were loosed.
16:27 And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled.
16:28 But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here.
16:29 Then he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas,
16:30 And brought them out, and said, Sirs, what must I do to be saved?
16:31 And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.
16:32 And they spake unto him the word of the Lord, and to all that were in his house.
16:33 And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway.
16:34 And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house.
16:35 And when it was day, the magistrates sent the serjeants, saying, Let those men go.
16:36 And the keeper of the prison told this saying to Paul, The magistrates have sent to let you go: now therefore depart, and go in peace.
16:37 But Paul said unto them, They have beaten us openly uncondemned, being Romans, and have cast us into prison; and now do they thrust us out privily? nay verily; but let them come themselves and fetch us out.
16:38 And the serjeants told these words unto the magistrates: and they feared, when they heard that they were Romans.
16:39 And they came and besought them, and brought them out, and desired them to depart out of the city.
16:40 And they went out of the prison, and entered into the house of Lydia: and when they had seen the brethren, they comforted them, and departed.
Acts 25:1–12 KJV · In this guide
Context: Festus hears accusations against Paul and proposes a hearing in Jerusalem. Paul asserts his innocence, accepts accountability for actual crimes, and appeals to Caesar.
25:1 Now when Festus was come into the province, after three days he ascended from Cæsarea to Jerusalem.
25:2 Then the high priest and the chief of the Jews informed him against Paul, and besought him,
25:3 And desired favour against him, that he would send for him to Jerusalem, laying wait in the way to kill him.
25:4 But Festus answered, that Paul should be kept at Cæsarea, and that he himself would depart shortly thither.
25:5 Let them therefore, said he, which among you are able, go down with me, and accuse this man, if there be any wickedness in him.
25:6 And when he had tarried among them more than ten days, he went down unto Cæsarea; and the next day sitting on the judgment seat commanded Paul to be brought.
25:7 And when he was come, the Jews which came down from Jerusalem stood round about, and laid many and grievous complaints against Paul, which they could not prove.
25:8 While he answered for himself, Neither against the law of the Jews, neither against the temple, nor yet against Cæsar, have I offended any thing at all.
25:9 But Festus, willing to do the Jews a pleasure, answered Paul, and said, Wilt thou go up to Jerusalem, and there be judged of these things before me?
25:10 Then said Paul, I stand at Cæsar’s judgment seat, where I ought to be judged: to the Jews have I done no wrong, as thou very well knowest.
25:11 For if I be an offender, or have committed any thing worthy of death, I refuse not to die: but if there be none of these things whereof these accuse me, no man may deliver me unto them. I appeal unto Cæsar.
25:12 Then Festus, when he had conferred with the council, answered, Hast thou appealed unto Cæsar? unto Cæsar shalt thou go.
EPISTLE 12 selections
Romans 12:9–21 KJV · In this guide
Context: After the call to present one’s body to God and serve within Christ’s body, Paul describes sincere love, peace, and the treatment of enemies. The paragraph precedes the discussion of governing authorities.
12:9 Let love be without dissimulation. Abhor that which is evil; cleave to that which is good.
12:10 Be kindly affectioned one to another with brotherly love; in honour preferring one another;
12:11 Not slothful in business; fervent in spirit; serving the Lord;
12:12 Rejoicing in hope; patient in tribulation; continuing instant in prayer;
12:13 Distributing to the necessity of saints; given to hospitality.
12:14 Bless them which persecute you: bless, and curse not.
12:15 Rejoice with them that do rejoice, and weep with them that weep.
12:16 Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits.
12:17 Recompense to no man evil for evil. Provide things honest in the sight of all men.
12:18 If it be possible, as much as lieth in you, live peaceably with all men.
12:19 Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.
12:20 Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head.
12:21 Be not overcome of evil, but overcome evil with good.
Romans 13:1–14 KJV · In this guide
Context: Paul connects governing authority, public dues, neighbor love, and conduct suited to the approaching day of salvation. Romans 12 supplies the preceding call to peace and nonretaliation.
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.
Galatians 6:6–10 KJV · In this guide
Context: Following counsel about restoring and bearing with one another, Paul connects sowing to the Spirit with perseverance in doing good and care for all people.
6:6 Let him that is taught in the word communicate unto him that teacheth in all good things.
6:7 Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.
6:8 For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.
6:9 And let us not be weary in well doing: for in due season we shall reap, if we faint not.
6:10 As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.
Philippians 3:17–4:1 KJV · In this guide
Context: Paul contrasts faithful examples and earthly-minded enemies of the cross, identifies believers’ heavenly citizenship and bodily hope in Christ, then calls them to stand firm.
3:17 Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample.
3:18 (For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ:
3:19 Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.)
3:20 For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ:
3:21 Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.
4:1 Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved.
Philippians 4:2–9 KJV · In this guide
Context: Paul urges reconciliation, rejoicing, gentleness, thankful prayer, disciplined thought, and the practice of what has been received.
4:2 I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord.
4:3 And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life.
4:4 Rejoice in the Lord alway: and again I say, Rejoice.
4:5 Let your moderation be known unto all men. The Lord is at hand.
4:6 Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God.
4:7 And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.
4:8 Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.
4:9 Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you.
Colossians 4:2–6 KJV · In this guide
Context: Paul joins persevering prayer for gospel witness to wise conduct and gracious answers toward outsiders.
4:2 Continue in prayer, and watch in the same with thanksgiving;
4:3 Withal praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ, for which I am also in bonds:
4:4 That I may make it manifest, as I ought to speak.
4:5 Walk in wisdom toward them that are without, redeeming the time.
4:6 Let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man.
1 Thessalonians 4:9–12 KJV · In this guide
Context: Paul urges further growth in brotherly love and a quiet, responsible working life that is honorable toward outsiders.
4:9 But as touching brotherly love ye need not that I write unto you: for ye yourselves are taught of God to love one another.
4:10 And indeed ye do it toward all the brethren which are in all Macedonia: but we beseech you, brethren, that ye increase more and more;
4:11 And that ye study to be quiet, and to do your own business, and to work with your own hands, as we commanded you;
4:12 That ye may walk honestly toward them that are without, and that ye may have lack of nothing.
1 Timothy 2:1–8 KJV · In this guide
Context: Paul directs prayer for all people, expressly including rulers, explains it through God’s saving purpose and Christ’s mediation, and calls for prayer without wrath and disputing.
2:1 I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men;
2:2 For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty.
2:3 For this is good and acceptable in the sight of God our Saviour;
2:4 Who will have all men to be saved, and to come unto the knowledge of the truth.
2:5 For there is one God, and one mediator between God and men, the man Christ Jesus;
2:6 Who gave himself a ransom for all, to be testified in due time.
2:7 Where unto I am ordained a preacher, and an apostle, (I speak the truth in Christ, and lie not;) a teacher of the Gentiles in faith and verity.
2:8 I will therefore that men pray every where, lifting up holy hands, without wrath and doubting.
Titus 3:1–11 KJV · In this guide
Context: Public submission and gentleness are explained through the kindness and saving mercy of God. Paul joins good works to received grace and turns away from unprofitable disputes.
3:1 Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work,
3:2 To speak evil of no man, to be no brawlers, but gentle, shewing all meekness unto all men.
3:3 For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another.
3:4 But after that the kindness and love of God our Saviour toward man appeared,
3:5 Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;
3:6 Which he shed on us abundantly through Jesus Christ our Saviour;
3:7 That being justified by his grace, we should be made heirs according to the hope of eternal life.
3:8 This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men.
3:9 But avoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain.
3:10 A man that is an heretick after the first and second admonition reject;
3:11 Knowing that he that is such is subverted, and sinneth, being condemned of himself.
1 Peter 2:4–17 KJV · In this guide
Context: Peter develops the identity of God’s people in relation to Christ the living stone, then addresses conduct among unbelievers, submission for the Lord’s sake, freedom, and honor.
2:4 To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious,
2:5 Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.
2:6 Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded.
2:7 Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner,
2:8 And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.
2:9 But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light:
2:10 Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.
2:11 Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul;
2:12 Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation.
2:13 Submit yourselves to every ordinance of man for the Lord’s sake: whether it be to the king, as supreme;
2:14 Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well.
2:15 For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men:
2:16 As free, and not using your liberty for a cloke of maliciousness, but as the servants of God.
2:17 Honour all men. Love the brotherhood. Fear God. Honour the king.
1 Peter 3:8–17 KJV · In this guide
Context: Peter addresses the community’s compassion, blessing, pursuit of peace, and response when suffering for righteousness. He joins an account of hope to meekness and a good conscience.
3:8 Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous:
3:9 Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing.
3:10 For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile:
3:11 Let him eschew evil, and do good; let him seek peace, and ensue it.
3:12 For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil.
3:13 And who is he that will harm you, if ye be followers of that which is good?
3:14 But and if ye suffer for righteousness’ sake, happy are ye: and be not afraid of their terror, neither be troubled;
3:15 But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear:
3:16 Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ.
3:17 For it is better, if the will of God be so, that ye suffer for well doing, than for evil doing.
1 Peter 4:12–19 KJV · In this guide
Context: Peter distinguishes suffering for Christ from suffering caused by one’s own evil, then directs believers to entrust themselves to their faithful Creator in well doing.
4:12 Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you:
4:13 But rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy.
4:14 If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified.
4:15 But let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other men’s matters.
4:16 Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.
4:17 For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?
4:18 And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?
4:19 Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well doing, as unto a faithful Creator.
EPISTLE_HOUSEHOLD_INSTRUCTION 1 selections
1 Peter 2:18–25 KJV · In this guide
Context: Peter directly addresses household servants suffering under unjust masters and points to Christ’s nonretaliation, trust in God’s judgment, and sin-bearing work.
2:18 Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward.
2:19 For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully.
2:20 For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God.
2:21 For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps:
2:22 Who did no sin, neither was guile found in his mouth:
2:23 Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously:
2:24 Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.
2:25 For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.
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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.
How should Romans 13 be read with biblical limits on obedience?
Romans 13 commands real submission and identifies authority as service for good; Acts 5 records refusal of a command against God. Isaiah 10 and John 19 retain guilt within authority permitted by God.
- Treat submission as authorization for every command a ruler gives.
- Make all public obligation disappear whenever a ruler acts wrongly.
- Read ordinary submission, dues, and honor as real duties under God, with refusal required where a command contradicts him.
The third reading best preserves the actual instructions and conflicts together (STRONG). The first contradicts Acts; the second supplies a sweeping release not stated in Romans. The sword establishes judicial responsibility in the argument but does not by itself settle every question about war, punishment, resistance, or governmental form.
Further study: Seyoon Kim · Ovidiu Hanc
Further examination: Does the explanation preserve Romans 13’s positive command while deriving its limits from explicit conflicts and divine judgment, rather than from personal political preference?
What does submission to every ordinance of man mean in 1 Peter 2:13?
The KJV has ordinance of man. The disputed Greek phrase can be taken as human institution or human creature; the immediate examples are king and governors. Both inspected sources understand actual civil submission to be in view.
- Understand the phrase as every human institution, exemplified by king and governors.
- Understand it as every human creature, with the civil examples specifying the immediate application.
Keep the displayed KJV and explain the undisputed referents and purpose: submission to king and governors for the Lord’s sake, as God’s servants (VERY_STRONG). Do not make a detailed theory of political institutions depend on resolving the phrase. Do not infer from the verb submit that obedience can never be involved; Titus 3:1 expressly includes obeying magistrates.
Further study: Greg Herrick · NET Bible translators and editors
Further examination: Is the shared contextual conclusion clear without presenting either disputed wording choice as lexically certain?
What do refusal and judicial appeal in Acts authorize?
The apostles refuse a ban on God-commanded witness. Paul later names unlawful treatment and appeals within Roman procedure. Romans prohibits personal vengeance, not every stated objection to wrongdoing.
- Turn each refusal or appeal into a universal procedure required of every believer.
- Treat endurance as excluding any truthful objection or available appeal.
- Receive the explicit priority of obedience to God and the narratives as evidence that merciful endurance can coexist with seeking justice, without prescribing one procedure.
Use the third approach (STRONG). Identify the actual conflicts and narrative settings; do not supply current legal advice or a complete theory of civil disobedience. Scripture must identify the duty in conflict rather than a reader merely labeling a preference divine.
Further study: Brian Peterson
Further examination: Do the accounts support the scope of the practical inference without making Paul’s citizenship privileges or the apostles’ unique commission universal in every detail?
How does Jeremiah’s letter instruct later readers?
The letter addresses Judean exiles, rejects false promises, commands constructive life in Babylon, and names seventy years and restoration. Galatians and 1 Timothy directly command Christians to do good and pray for all.
- Transfer the letter’s houses, marriages, timetable, and restoration promises directly to every modern community.
- Treat the letter as having no instructive value outside its first recipients.
- Retain the specific historical commands and promises while learning how fidelity can include seeking a surrounding community’s good; ground shared Christian duties in the apostolic instructions.
Use the third approach (STRONG). The guide does not assign later nations Israel’s covenant or promise political restoration as the result of civic goodness.
Further study: Richard W. Nysse
Further examination: Does the main article retain enough of the letter’s exile and false-prophet context to explain the command without appropriating its particular promise?
How much historical identification is needed to explain Revelation 13–14?
The visions condemn blasphemy, coerced worship, deception, and persecution and call the saints to fidelity. Danielic images are explicit, while the historical reach, chronology, and particular identities receive differing interpretations.
- Emphasize the visions’ first-century imperial setting.
- Emphasize a future climactic ruler and persecution.
- Emphasize recurring forms of idolatrous imperial power, sometimes combined with first-century and future reference.
State the common textual obligations with high confidence and leave chronology and detailed identifications open. Tabb favors a combined approach; this guide does not require it. It does not label all government beastly, identify contemporary people or technologies, calculate the number, or build a detailed sword doctrine on the textually disputed wording of Revelation 13:10.
Further study: Brian J. Tabb
Further examination: Does the exposition clearly explain the worship conflict and endurance while leaving genuine disagreements about fulfillment in further study?
- Commentary on Jeremiah 29:1, 4–7
Richard W. Nysse · Working Preacher, Luther Seminary · 2016-10-09
Emphasizes that the command to seek Babylon’s peace belongs within a letter about prolonged exile, false hope, judgment, and eventual restoration.
What was reviewed
Complete commentary body, including its discussion of the omitted letter context, false prophets, seventy years, and the city’s peace. Accessed 2026-09-25.
A short homiletical commentary. Its rhetorical language about divine absence and its contemporary applications are not treated as conclusions required by Jeremiah.
- Commentary on 1 Timothy 2:1–7
A. K. M. Adam · Working Preacher, Luther Seminary · 2010-09-19
Draws attention to the breadth of intercession and its connection to godliness and God’s saving purpose.
What was reviewed
Complete commentary body; principal use is its discussion of prayer for all, peaceful godliness, and Christ’s mediation. Accessed 2026-09-25.
The guide does not adopt claims that reduce the passage’s duties to audience acceptance or detach salvation from Christ’s ransom. Discussions outside the selected public-prayer question are not used.
- 1 Timothy 2:1–8: translation and translator’s notes
NET Bible translators and editors · Biblical Studies Press
Checks the sense of dignity in 2:2 and distinguishes all people in the intercession command from the men specifically addressed in 2:8.
What was reviewed
Translation of 2:1–8 and notes 1–13, including note 11 on men in 2:8 and note 13 on holy hands. Accessed 2026-09-25 · Read in part.
Only the public-prayer unit is used. The guide keeps the pinned KJV and does not adopt the notes’ proposed solution to every difficult expression or discuss the later household and teaching questions.
- Paul’s Common Paraenesis (1 Thess. 4–5; Phil. 2–4; and Rom. 12–13): The Correspondence between Romans 1:18–32 and 12:1–2, and the Unity of Romans 12–13
Seyoon Kim · Tyndale Bulletin 62.1 (2011), 109–139 · 2011
Argues for reading submission, nonretaliation, public dues, and love within the connected ethical argument of Romans 12–13.
What was reviewed
Printed pp. 109–116 and the first two paragraphs on p. 117; principal use is the discussion on pp. 113–117 of Romans 12–13 as connected exhortation. Accessed 2026-09-25 · Read in part.
Article read in part. Suggested historical triggers are possibilities, not established causes of the paragraph. Commentaries cited by Kim were not independently consulted.
- Paul and Empire: A Reframing of Romans 13:1–7 in the Context of the New Exodus
Ovidiu Hanc · Tyndale Bulletin 65.2 (2014), 313–316 · 2014
Proposes Old Testament and new-exodus context and distinguishes real submission under God from either imperial absolutism or an assumed coded call to subversion.
What was reviewed
All four pages, 313–316, of the published dissertation summary. Accessed 2026-09-25.
The dissertation itself was not read. The summary cannot establish all details of its proposed framework; the guide grounds its conclusions in the linked biblical units.
- The Apostle Peter on Civil Obedience: An Exegesis of 1 Peter 2:13–17
Greg Herrick · Bible.org · 2004-08-11
Defends real submission for the Lord’s sake while locating its limits in obedience to God. Favors understanding the disputed phrase in 2:13 as human creatures rather than institutions.
What was reviewed
Grammatical/clausal layout, exegetical outline, translation, and the Exegesis Proper through the opening discussion of 2:16; relevant 2:13–15 discussion read in full. Accessed 2026-09-25 · Read in part.
Read in part. The guide does not base the limits of obedience on a sharp lexical separation of submission and obedience. His cited scholarly books were not independently read.
- 1 Peter 2: translation and translator’s notes
NET Bible translators and editors · Biblical Studies Press
Clarifies conduct, household-servant setting, and the disputed phrase in 2:13; note 34 prefers institution in context while acknowledging the alternative.
What was reviewed
Chapter 2 translation, especially 2:11–25, and notes 30–41, 44, and 54; note 34 compares human institution and human creature. Accessed 2026-09-25 · Read in part.
Only this chapter’s relevant material was used; page edition date was not established. KJV text remains the displayed corpus. Lexicons cited in the notes were not independently inspected.
- Commentary on Acts 5:27–32
Brian Peterson · Working Preacher, Luther Seminary · 2019-04-28
Connects the apostles’ refusal to their witness to the risen Jesus and God’s offer of repentance and forgiveness, keeping the response from being reduced to defiance.
What was reviewed
Complete commentary body, including obedience, resurrection witness, and the offer of repentance and forgiveness in 5:31. Accessed 2026-09-25.
The guide does not import modern examples or turn inferred motives of council members into narrated facts. The council episode is not generalized to blame Jewish people.
- Revelation
Brian J. Tabb · The Gospel Coalition Bible Commentary
Compares major interpretive approaches and explains the Danielic beast imagery, worship conflict, coercion, and faithful endurance of Revelation 13–14.
What was reviewed
Interpretation: How Should We Read Revelation?; The Two Beasts (13:1–18); The Lamb and His Followers (14:1–5); Three Angels Proclaim Coming Judgment (14:6–13). These sections were read in full. Accessed 2026-09-25 · Read in part.
Read in part. His combined historical and recurring-pattern reading is identified as an interpretation, not settled chronology. The guide does not adopt number identifications or a defective Zechariah 3:13 cross-reference in the 14:5 discussion.
- Commentary on Philippians 3:17—4:1
Susan Hedahl · Working Preacher, Luther Seminary · 2010-02-28
Connects heavenly citizenship with faithful present conduct and the promised transformation by Christ.
What was reviewed
Complete commentary body; primary use is I. The Text, discussing citizenship, present behavior, and bodily transformation. Accessed 2026-09-25.
A homiletical commentary, not an independent lexical monograph. The identity of Paul’s opponents is not settled here, and the guide does not use its modern illustrations or treat its cited Silva commentary as independently read.