Begin with the person and the need before you. Jesus explains mercy through a neighbor who stops to help; the apostles join love to practical provision, patient encouragement, and prayer. Their teaching gives you responsibilities you can faithfully carry while trusting the Lord with what lies beyond your power.
Let compassion become help
Care begins by taking another person’s need seriously enough to respond. In Luke 10:25–29, a lawyer tests Jesus by asking about inheriting eternal life. Jesus directs him to the law, and the man names love for God and love for one’s neighbor. Seeking to justify himself, he then asks who his neighbor is. Jesus answers with a wounded traveler and the people who encounter him. The story brings the question of love down to a person who needs help.
The priest and the Levite see the injured man and pass by. The Samaritan sees him, has compassion, and goes to him. Luke 10:33–35 follows that compassion through several actions: binding the wounds, pouring in oil and wine, providing his own animal for transport, bringing the man to an inn, and caring for him there. Before leaving, he gives the innkeeper money and promises to cover further expense when he returns. He attends both to the immediate distress and to care that will still be needed after he goes.
Jesus asks which traveler became a neighbor to the wounded man. The lawyer identifies the one who showed mercy, and Jesus says, “Go, and do thou likewise” (Luke 10:36–37). The instruction is to practice that mercy. The story’s oil, wine, animal, and payment describe how this neighbor helped; they are not a medical prescription or a required arrangement for every act of care. Notice the need, give fitting practical help, and take responsibility for following through on what you undertake.
First John 3:16–18 gives this action its Christian foundation. Christ laid down his life for us, so love calls us to give ourselves for one another. John then asks how God’s love can remain in someone who has material goods, sees a brother in need, and closes his compassion against him. James 2:15–17 makes a related point: wishing an unclothed, hungry brother or sister warmth and food accomplishes nothing if the needed provision is withheld. Help with what sustains the person’s life. Loving words find their proper expression in truthful, willing deeds.
Further study: Jeannine K. Brown
Receive the person with the honor Jesus shows
Receive a sick person as someone whose life matters to God. In Luke 13:10–13, Jesus sees a woman who has been bent over for eighteen years, calls her to him, speaks of her release, and lays his hands on her. She is made straight and glorifies God. The account gives attention to the woman herself and to the freedom Jesus brings her. Her long-standing affliction is met with his purposeful attention.
When the synagogue ruler objects to healing on the Sabbath, Jesus explains why this woman’s relief is fitting. People untie an ox or a donkey and lead it to water on the Sabbath; how much more should this daughter of Abraham be loosed from the bondage that has lasted eighteen years (Luke 13:14–17)? Calling her a daughter of Abraham recognizes her place among God’s covenant people. Jesus makes her belonging and her long suffering reasons to welcome her release. Let his concern shape the respect and attention you give those whose needs have become familiar.
Jesus’ healing acts also reveal who he is. Matthew 8:14–17 records his healing of Peter’s mother-in-law and of those brought to him that evening, explicitly connecting his work with Isaiah’s words about bearing infirmities and sicknesses. In Matthew 11:2–6, Jesus answers John’s question about the coming one by naming the blind receiving sight, the lame walking, the dead being raised, and the good news preached to the poor. These are testimonies to the Messiah’s authority. Receive them as reasons to trust him and seek his mercy; they do not give every caregiver his authority to produce the same immediate result.
A person’s weakness does not erase the good that person can bring to others. In Galatians 4:13–15, Paul recalls preaching to the Galatians through bodily infirmity. They received him warmly instead of rejecting him because of his condition. He recalls that welcome while appealing for their renewed faithfulness in verses 16–20. Illness and fruitful service appear in the same life. Israel’s law also protects vulnerable people: Leviticus 19:14 forbids cursing the deaf or placing an obstacle before the blind and grounds these commands in fear of God. Verse 18 commands love of neighbor. Give people consideration, a hearing, and a place in the community as people to honor.
Further study: Carolyn J. Sharp
Be present and give words that help
You can offer companionship before you know what to say. Job 2:11–13 records three friends coming together to mourn with Job and comfort him. When they see the severity of his condition, they weep and sit with him on the ground for seven days and nights. Their silence is explained by the greatness of his grief. The account describes their first response; it does not prescribe seven days of silence. It shows people making time to share suffering they cannot quickly resolve.
Job’s later answer helps explain what useful speech would have been. In Job 16:1–6, he calls them miserable comforters and asks them to imagine their lives in his place. He says that his words would strengthen them and ease their grief. At the end, God rebukes the friends for speaking wrongly about him (Job 42:7–9). Their confident explanations had not become true simply because they sounded religious. Attend to the person’s words, acknowledge what you do not know, and speak in ways that give truthful comfort and strength.
Romans 12:9–16 places this companionship within sincere love: show affection and honor, share the saints’ needs, continue in prayer, and weep with those who weep. Sharing sorrow means allowing the person’s pain to matter in your presence. Psalm 88:8–18 gives words for affliction made heavier by the absence of friends. The psalmist continues to cry to God, yet the psalm ends with darkness and separation still present. Hear such sorrow patiently. Continued grief can belong to continued prayer.
Give the kind of help the person actually needs. First Thessalonians 5:14 distinguishes warning the unruly, comforting the feebleminded, and supporting the weak, and then requires patience toward all. The KJV word feebleminded refers here to the discouraged or fainthearted. Someone who has lost heart needs encouragement; someone who is weak needs support. Care requires this attention to the person, together with patience as you continue helping.
Further study: Kathryn M. Schifferdecker · Biblical Studies Press
Seek out people who could be forgotten
Remember those whose circumstances keep them out of ordinary company. Hebrews 13:1–3 joins continuing brotherly love with hospitality and remembering prisoners as though bound with them. It also calls for concern for the mistreated, reminding readers that they too live in the body. The writer asks for identification with another person’s vulnerability. Give those who are confined or suffering a continuing place in your attention, prayer, and practical help.
Jesus gives this care lasting seriousness in Matthew 25:31–46. The Son of man comes as King and judge, gathers the nations, and separates people as a shepherd separates sheep from goats. He names food, drink, welcome, clothing, attention during sickness, and visits in prison. Both groups ask when they encountered him in these conditions; he identifies their treatment of the least of his brethren with their treatment of him. The scene ends with eternal life and eternal punishment. Care and neglect are brought before the Lord himself.
The expression his brethren most likely points here to Jesus’ disciples in need. Matthew 12:46–50 calls those who do the Father’s will his family, and Matthew 10:40–42 connects receiving a disciple and giving even a cup of water with receiving Jesus. Matthew 25:35–40 therefore gives particular weight to standing with his people when they are weak or exposed. This particular care belongs alongside the wider call to mercy: the Samaritan’s care in Luke 10:25–37 crosses the expected boundary, and Galatians 6:10 calls for doing good to all, especially the household of faith. Remember fellow believers faithfully and extend care to other neighbors as opportunity allows.
Onesiphorus gives a concrete example of determined companionship. In 2 Timothy 1:15–18, Paul contrasts abandonment with this man’s repeated refreshment, lack of shame at his imprisonment, and diligent search for him in Rome. The praise rests on actual presence and help. Paul himself asks Timothy to come, bring Mark, and bring his cloak and books, while also testifying that the Lord stood with him (2 Timothy 4:9–18). Confidence in God and the desire for human company belong together. Seek the person out, learn what help is wanted, and return to the care you have begun.
Further study: D. A. Carson · Stanley Saunders
Bring sickness before the Lord with the church
Ask the Lord for real help in sickness and welcome the prayer of his people. James 5:13 tells the afflicted to pray and the joyful to sing praise. Verses 14–15 tell the sick person to call the church’s elders, who are to pray over that person and anoint with oil in the Lord’s name. Calling the elders brings the person’s need into the care of the church. The wording about sickness, prayer over the person, and being raised up most naturally concerns bodily illness, while also including spiritual care. The sick person is to seek help; the elders are to come and pray.
The elders’ care includes the anointing that accompanies their prayer in James 5:14. Mark 6:7–13 also records anointing and healing, there within the Twelve’s particular mission under Jesus’ authority. James puts the action in the Lord’s name and makes the Lord the one who raises the sick person. Prayer and anointing thus express dependence on him. The passage gives no medical treatment method and does not place healing power in the oil itself.
James 5:15 says, “the prayer of faith shall save the sick, and the Lord shall raise him up”. This is a promise of the Lord’s effective action, giving the church reason to ask expectantly for restoration. At the same time, Christian confidence in asking is directed by God’s will (1 John 5:14–15), and Paul can report leaving Trophimus sick at Miletum without treating him as faithless (2 Timothy 4:20). Pray in trust that God hears and can heal, while entrusting the particular outcome to him. A caregiver cannot turn the promise into personal authority to announce that every illness will end in recovery.
James 5:16–18 strengthens confidence by recalling Elijah, a man sharing our human condition, whose prayer was followed by drought and then rain. First Kings 18:1 records God’s announcement that he would send rain; verses 41–46 describe Elijah bowing low, repeatedly sending his servant to look, and the rain coming. God’s promise and earnest asking belong together. James’s point is that righteous prayer matters before God. Join such prayer with the patient endurance he has already commended in James 5:7–11, continuing to seek the Lord with the person who is suffering.
Further study: Robert L. Plummer · Brian Hand
Join prayer to honesty, forgiveness, and mercy
Spiritual care includes responding truthfully to God. James 5:15 joins the promise of raising the sick with forgiveness if sins have been committed. Verse 16 then calls believers to confess their faults to one another and pray for one another so that they may be healed. Confession is mutual: the people offering care also stand before God as people who need mercy. Where wrongdoing is known, acknowledge it honestly, seek forgiveness, and pray for restoration together.
Treat the actual person and situation truthfully. In John 9:1–3, the disciples ask whether a man’s blindness from birth resulted from his sin or his parents’ sin. Jesus rejects those alternatives and directs attention to the works of God; in verses 4–12, he gives the man sight. By contrast, 1 Corinthians 11:27–32 explicitly connects sickness in that congregation with its sinful treatment of the Lord’s Supper. Scripture identifies a connection where the passage establishes one. It also presents Job as upright amid devastating affliction (Job 2:1–10). These accounts call you to humility about causes you have not been given to know.
Make room for a person to seek Christ with struggling faith. In Mark 9:14–29, a father brings his son, who is afflicted by a spirit, after the disciples have been unable to deliver him. He asks Jesus for compassion and help and confesses both his belief and unbelief. Jesus commands the spirit to leave, then raises the boy by the hand. The account centers on Jesus’ authority and the need for dependence expressed in prayer. Encourage honest asking and continuing trust. When James 5:19–20 calls for bringing a person back from error, its concern is actual departure from the truth; sickness or discouragement alone does not establish such a departure.
Further study: Robert L. Plummer · Brian Hand
Continue in care through recovery and continuing weakness
Care continues as the person’s condition and circumstances change. In Philippians 2:19–24, Paul hopes to send Timothy because he sincerely cares about the Philippians’ welfare. He then explains that Epaphroditus, their messenger who had served Paul’s needs, became sick almost to death. Epaphroditus was distressed because they had heard of his illness. Paul describes his recovery as God’s mercy and sends him back so that they may rejoice and Paul’s sorrow may be relieved (Philippians 2:25–30). Concern moves in both directions: the helper needs care, and the people at home need the joy of receiving him again.
Paul tells them to receive Epaphroditus with gladness and honor people like him because of his costly service (Philippians 2:29–30). The instruction recognizes a person who has been ill as a valued fellow worker. Give that same attentive welcome to those returning after illness or absence, and keep their belonging clear when weakness continues. First Thessalonians 5:14–18 joins support for the weak and patience toward everyone with continuing prayer and thanksgiving. Faithful concern has a place in ordinary life after the first urgent need.
Keep doing the good before you. Galatians 6:1–5 begins with gentle restoration of someone caught in a fault and calls believers to bear one another’s burdens while examining their own conduct. Shared help and personal responsibility are held together. Verses 9–10 urge perseverance in well doing and good to all as opportunity comes. Give help that serves another’s life before God, accept help in your own weakness, and continue fulfilling the responsibility you have received.
You also depend on the comfort you offer. In 2 Corinthians 1:3–7, Paul blesses God as the Father of mercies and explains that the comfort received in affliction enables him and his companions to comfort others. In verses 8–11, he describes distress beyond their strength, reliance on the God who raises the dead, and the Corinthians’ help through prayer. Receive support from God and his people as you care for someone else. Christian comfort is shared by people who know their own need.
Keep hope rooted in what God has promised. Romans 8:18–25 describes believers groaning while they wait for the redemption of their bodies. Verses 26–27 explain that when we do not know what to pray as we ought, the Spirit helps our weakness and intercedes according to God’s will. Verses 31–39 ground assurance in Christ’s death, resurrection, and intercession, and declare that even suffering and death cannot separate his people from God’s love in Christ. This hope allows you to pray for healing, give practical help, and remain alongside the person through uncertainty. Continue the love entrusted to you, with confidence in the Lord whose care reaches beyond what you can see.
Further study: Biblical Studies Press
Read the passages
Scripture in context
38 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_LAW 1 selections
Leviticus 19:9–18 KJV · In this guide
Context: Israel’s holiness laws join provision for the poor, truthfulness, protection of vulnerable people, fair judgment, correction, and neighbor love.
19:9 And when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleanings of thy harvest.
19:10 And thou shalt not glean thy vineyard, neither shalt thou gather every grape of thy vineyard; thou shalt leave them for the poor and stranger: I am the LORD your God.
19:11 Ye shall not steal, neither deal falsely, neither lie one to another.
19:12 And ye shall not swear by my name falsely, neither shalt thou profane the name of thy God: I am the LORD.
19:13 Thou shalt not defraud thy neighbour, neither rob him: the wages of him that is hired shall not abide with thee all night until the morning.
19:14 Thou shalt not curse the deaf, nor put a stumblingblock before the blind, but shalt fear thy God: I am the LORD.
19:15 Ye shall do no unrighteousness in judgment: thou shalt not respect the person of the poor, nor honour the person of the mighty: but in righteousness shalt thou judge thy neighbour.
19:16 Thou shalt not go up and down as a talebearer among thy people: neither shalt thou stand against the blood of thy neighbour: I am the LORD.
19:17 Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him.
19:18 Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.
PROPHETIC_NARRATIVE 2 selections
1 Kings 18:1–2 KJV · In this guide
Context: After drought, the Lord sends Elijah to Ahab and announces rain during severe famine.
1 Kings 18:41–46 KJV · In this guide
Context: After the Carmel confrontation Elijah bows, his servant repeatedly looks, and a cloud and rain arrive.
18:41 And Elijah said unto Ahab, Get thee up, eat and drink; for there is a sound of abundance of rain.
18:42 So Ahab went up to eat and to drink. And Elijah went up to the top of Carmel; and he cast himself down upon the earth, and put his face between his knees,
18:43 And said to his servant, Go up now, look toward the sea. And he went up, and looked, and said, There is nothing. And he said, Go again seven times.
18:44 And it came to pass at the seventh time, that he said, Behold, there ariseth a little cloud out of the sea, like a man’s hand. And he said, Go up, say unto Ahab, Prepare thy chariot, and get thee down, that the rain stop thee not.
18:45 And it came to pass in the mean while, that the heaven was black with clouds and wind, and there was a great rain. And Ahab rode, and went to Jezreel.
18:46 And the hand of the LORD was on Elijah; and he girded up his loins, and ran before Ahab to the entrance of Jezreel.
WISDOM_BOOK_NARRATIVE 1 selections
Job 2:1–13 KJV · In this guide
Context: Job’s integrity is affirmed before bodily affliction; the narrative then records his response and the friends’ arrival.
2:1 Again there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD.
2:2 And the LORD said unto Satan, From whence comest thou? And Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it.
2:3 And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? and still he holdeth fast his integrity, although thou movedst me against him, to destroy him without cause.
2:4 And Satan answered the LORD, and said, Skin for skin, yea, all that a man hath will he give for his life.
2:5 But put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face.
2:6 And the LORD said unto Satan, Behold, he is in thine hand; but save his life.
2:7 So went Satan forth from the presence of the LORD, and smote Job with sore boils from the sole of his foot unto his crown.
2:8 And he took him a potsherd to scrape himself withal; and he sat down among the ashes.
2:9 Then said his wife unto him, Dost thou still retain thine integrity? curse God, and die.
2:10 But he said unto her, Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil? In all this did not Job sin with his lips.
2:11 Now when Job’s three friends heard of all this evil that was come upon him, they came every one from his own place; Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite: for they had made an appointment together to come to mourn with him and to comfort him.
2:12 And when they lifted up their eyes afar off, and knew him not, they lifted up their voice, and wept; and they rent every one his mantle, and sprinkled dust upon their heads toward heaven.
2:13 So they sat down with him upon the ground seven days and seven nights, and none spake a word unto him: for they saw that his grief was very great.
SUFFERER_SPEECH 1 selections
Job 16:1–6 KJV · In this guide
Context: Job’s response to Eliphaz opens by contrasting their unhelpful words with the strengthening words he would give.
16:1 Then Job answered and said,
16:2 I have heard many such things: miserable comforters are ye all.
16:3 Shall vain words have an end? or what emboldeneth thee that thou answerest?
16:4 I also could speak as ye do: if your soul were in my soul’s stead, I could heap up words against you, and shake mine head at you.
16:5 But I would strengthen you with my mouth, and the moving of my lips should asswage your grief.
16:6 Though I speak, my grief is not asswaged: and though I forbear, what am I eased?
NARRATIVE_DIVINE_VERDICT 1 selections
Job 42:7–9 KJV · In this guide
Context: Following God’s address to Job, God rebukes the three friends and appoints reconciliation through sacrifice and Job’s prayer.
42:7 And it was so, that after the LORD had spoken these words unto Job, the LORD said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me the thing that is right, as my servant Job hath.
42:8 Therefore take unto you now seven bullocks and seven rams, and go to my servant Job, and offer up for yourselves a burnt offering; and my servant Job shall pray for you: for him will I accept: lest I deal with you after your folly, in that ye have not spoken of me the thing which is right, like my servant Job.
42:9 So Eliphaz the Temanite and Bildad the Shuhite and Zophar the Naamathite went, and did according as the LORD commanded them: the LORD also accepted Job.
LAMENT_POETRY 1 selections
Psalms 88:1–18 KJV · In this guide
Context: The entire lament addresses the God of salvation amid mortal distress and separation from companions, ending without narrated relief.
88:1 O LORD God of my salvation, I have cried day and night before thee:
88:2 Let my prayer come before thee: incline thine ear unto my cry;
88:3 For my soul is full of troubles: and my life draweth nigh unto the grave.
88:4 I am counted with them that go down into the pit: I am as a man that hath no strength:
88:5 Free among the dead, like the slain that lie in the grave, whom thou rememberest no more: and they are cut off from thy hand.
88:6 Thou hast laid me in the lowest pit, in darkness, in the deeps.
88:7 Thy wrath lieth hard upon me, and thou hast afflicted me with all thy waves. Selah.
88:8 Thou hast put away mine acquaintance far from me; thou hast made me an abomination unto them: I am shut up, and I cannot come forth.
88:9 Mine eye mourneth by reason of affliction: LORD, I have called daily upon thee, I have stretched out my hands unto thee.
88:10 Wilt thou shew wonders to the dead? shall the dead arise and praise thee? Selah.
88:11 Shall thy lovingkindness be declared in the grave? or thy faithfulness in destruction?
88:12 Shall thy wonders be known in the dark? and thy righteousness in the land of forgetfulness?
88:13 But unto thee have I cried, O LORD; and in the morning shall my prayer prevent thee.
88:14 LORD, why castest thou off my soul? why hidest thou thy face from me?
88:15 I am afflicted and ready to die from my youth up: while I suffer thy terrors I am distracted.
88:16 Thy fierce wrath goeth over me; thy terrors have cut me off.
88:17 They came round about me daily like water; they compassed me about together.
88:18 Lover and friend hast thou put far from me, and mine acquaintance into darkness.
GOSPEL_FULFILLMENT_NARRATIVE 1 selections
Matthew 8:14–17 KJV · In this guide
Context: Healing in Peter’s household and in the evening leads to Matthew’s explicit Isaiah fulfillment statement.
8:14 And when Jesus was come into Peter’s house, he saw his wife’s mother laid, and sick of a fever.
8:15 And he touched her hand, and the fever left her: and she arose, and ministered unto them.
8:16 When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick:
8:17 That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses.
MISSION_TEACHING 1 selections
Matthew 10:40–42 KJV · In this guide
Context: The mission discourse ends by identifying reception of those Jesus sends with reception of himself and the Father.
10:40 He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me.
10:41 He that receiveth a prophet in the name of a prophet shall receive a prophet’s reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man’s reward.
10:42 And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.
GOSPEL_DIALOGUE 2 selections
Matthew 11:2–6 KJV · In this guide
Context: The imprisoned John sends a question about Jesus’ identity; Jesus answers by naming the works and good news.
11:2 Now when John had heard in the prison the works of Christ, he sent two of his disciples,
11:3 And said unto him, Art thou he that should come, or do we look for another?
11:4 Jesus answered and said unto them, Go and shew John again those things which ye do hear and see:
11:5 The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them.
11:6 And blessed is he, whosoever shall not be offended in me.
Matthew 12:46–50 KJV · In this guide
Context: The presence of Jesus’ biological family occasions his identification of disciples and doers of the Father’s will as family.
12:46 While he yet talked to the people, behold, his mother and his brethren stood without, desiring to speak with him.
12:47 Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee.
12:48 But he answered and said unto him that told him, Who is my mother? and who are my brethren?
12:49 And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren!
12:50 For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.
JUDGMENT_TEACHING 1 selections
Matthew 25:31–46 KJV · In this guide
Context: The Son of man’s coming and judgment conclude the discourse; care and neglect of his least brethren are recounted by the King.
25:31 When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory:
25:32 And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats:
25:33 And he shall set the sheep on his right hand, but the goats on the left.
25:34 Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:
25:35 For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in:
25:36 Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me.
25:37 Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink?
25:38 When saw we thee a stranger, and took thee in? or naked, and clothed thee?
25:39 Or when saw we thee sick, or in prison, and came unto thee?
25:40 And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.
25:41 Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:
25:42 For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink:
25:43 I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not.
25:44 Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?
25:45 Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me.
25:46 And these shall go away into everlasting punishment: but the righteous into life eternal.
MISSION_NARRATIVE 1 selections
Mark 6:7–13 KJV · In this guide
Context: Jesus sends the Twelve in pairs with authority and particular travel instructions; they preach, expel spirits, and anoint sick people.
6:7 And he called unto him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits;
6:8 And commanded them that they should take nothing for their journey, save a staff only; no scrip, no bread, no money in their purse:
6:9 But be shod with sandals; and not put on two coats.
6:10 And he said unto them, In what place soever ye enter into an house, there abide till ye depart from that place.
6:11 And whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust under your feet for a testimony against them. Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city.
6:12 And they went out, and preached that men should repent.
6:13 And they cast out many devils, and anointed with oil many that were sick, and healed them.
GOSPEL_NARRATIVE_AND_TEACHING 1 selections
Mark 9:14–29 KJV · In this guide
Context: After the disciples’ failure a father appeals to Jesus, who delivers the son and later instructs the disciples about dependence in prayer.
9:14 And when he came to his disciples, he saw a great multitude about them, and the scribes questioning with them.
9:15 And straightway all the people, when they beheld him, were greatly amazed, and running to him saluted him.
9:16 And he asked the scribes, What question ye with them?
9:17 And one of the multitude answered and said, Master, I have brought unto thee my son, which hath a dumb spirit;
9:18 And wheresoever he taketh him, he teareth him: and he foameth, and gnasheth with his teeth, and pineth away: and I spake to thy disciples that they should cast him out; and they could not.
9:19 He answereth him, and saith, O faithless generation, how long shall I be with you? how long shall I suffer you? bring him unto me.
9:20 And they brought him unto him: and when he saw him, straightway the spirit tare him; and he fell on the ground, and wallowed foaming.
9:21 And he asked his father, How long is it ago since this came unto him? And he said, Of a child.
9:22 And ofttimes it hath cast him into the fire, and into the waters, to destroy him: but if thou canst do any thing, have compassion on us, and help us.
9:23 Jesus said unto him, If thou canst believe, all things are possible to him that believeth.
9:24 And straightway the father of the child cried out, and said with tears, Lord, I believe; help thou mine unbelief.
9:25 When Jesus saw that the people came running together, he rebuked the foul spirit, saying unto him, Thou dumb and deaf spirit, I charge thee, come out of him, and enter no more into him.
9:26 And the spirit cried, and rent him sore, and came out of him: and he was as one dead; insomuch that many said, He is dead.
9:27 But Jesus took him by the hand, and lifted him up; and he arose.
9:28 And when he was come into the house, his disciples asked him privately, Why could not we cast him out?
9:29 And he said unto them, This kind can come forth by nothing, but by prayer and fasting.
PARABLE_AND_COMMAND 1 selections
Luke 10:25–37 KJV · In this guide
Context: A question testing Jesus about eternal life leads through the love commands to the parable and its final instruction.
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_NARRATIVE_AND_ARGUMENT 1 selections
Luke 13:10–17 KJV · In this guide
Context: Jesus heals a woman during synagogue teaching; a Sabbath objection occasions his defense of her release.
13:10 And he was teaching in one of the synagogues on the sabbath.
13:11 And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself.
13:12 And when Jesus saw her, he called her to him, and said unto her, Woman, thou art loosed from thine infirmity.
13:13 And he laid his hands on her: and immediately she was made straight, and glorified God.
13:14 And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day.
13:15 The Lord then answered him, and said, Thou hypocrite, doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering?
13:16 And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day?
13:17 And when he had said these things, all his adversaries were ashamed: and all the people rejoiced for all the glorious things that were done by him.
GOSPEL_DIALOGUE_AND_SIGN 1 selections
John 9:1–12 KJV · In this guide
Context: The disciples propose causes of congenital blindness; Jesus redirects them toward God’s works and the man receives sight.
9:1 And as Jesus passed by, he saw a man which was blind from his birth.
9:2 And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?
9:3 Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him.
9:4 I must work the works of him that sent me, while it is day: the night cometh, when no man can work.
9:5 As long as I am in the world, I am the light of the world.
9:6 When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay,
9:7 And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing.
9:8 The neighbours therefore, and they which before had seen him that he was blind, said, Is not this he that sat and begged?
9:9 Some said, This is he: others said, He is like him: but he said, I am he.
9:10 Therefore said they unto him, How were thine eyes opened?
9:11 He answered and said, A man that is called Jesus made clay, and anointed mine eyes, and said unto me, Go to the pool of Siloam, and wash: and I went and washed, and I received sight.
9:12 Then said they unto him, Where is he? He said, I know not.
CHURCH_NARRATIVE 1 selections
Acts 6:1–7 KJV · In this guide
Context: Growth exposes neglected daily support; the congregation and apostles arrange responsible service and the word continues to spread.
6:1 And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration.
6:2 Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables.
6:3 Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business.
6:4 But we will give ourselves continually to prayer, and to the ministry of the word.
6:5 And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch:
6:6 Whom they set before the apostles: and when they had prayed, they laid their hands on them.
6:7 And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith.
APOSTOLIC_FAREWELL_CHARGE 1 selections
Acts 20:17–38 KJV · In this guide
Context: Paul’s farewell to the Ephesian elders joins his ministry example, their oversight, coming dangers, God’s grace, and labor to support the weak.
20:17 And from Miletus he sent to Ephesus, and called the elders of the church.
20:18 And when they were come to him, he said unto them, Ye know, from the first day that I came into Asia, after what manner I have been with you at all seasons,
20:19 Serving the Lord with all humility of mind, and with many tears, and temptations, which befell me by the lying in wait of the Jews:
20:20 And how I kept back nothing that was profitable unto you, but have shewed you, and have taught you publickly, and from house to house,
20:21 Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ.
20:22 And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there:
20:23 Save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me.
20:24 But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God.
20:25 And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more.
20:26 Wherefore I take you to record this day, that I am pure from the blood of all men.
20:27 For I have not shunned to declare unto you all the counsel of God.
20:28 Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood.
20:29 For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock.
20:30 Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them.
20:31 Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears.
20:32 And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified.
20:33 I have coveted no man’s silver, or gold, or apparel.
20:34 Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me.
20:35 I have shewed you all things, how that so labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive.
20:36 And when he had thus spoken, he kneeled down, and prayed with them all.
20:37 And they all wept sore, and fell on Paul’s neck, and kissed him,
20:38 Sorrowing most of all for the words which he spake, that they should see his face no more. And they accompanied him unto the ship.
APOSTOLIC_ARGUMENT_AND_ASSURANCE 1 selections
Romans 8:18–39 KJV · In this guide
Context: Future glory and bodily redemption are considered amid creation’s groaning, Spirit intercession, and assurance of God’s love in Christ.
8:18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.
8:19 For the earnest expectation of the creature waiteth for the manifestation of the sons of God.
8:20 For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope,
8:21 Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.
8:22 For we know that the whole creation groaneth and travaileth in pain together until now.
8:23 And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.
8:24 For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for?
8:25 But if we hope for that we see not, then do we with patience wait for it.
8:26 Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered.
8:27 And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.
8:28 And we know that all things work together for good to them that love God, to them who are the called according to his purpose.
8:29 For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.
8:30 Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.
8:31 What shall we then say to these things? If God be for us, who can be against us?
8:32 He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?
8:33 Who shall lay any thing to the charge of God’s elect? It is God that justifieth.
8:34 Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.
8:35 Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?
8:36 As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter.
8:37 Nay, in all these things we are more than conquerors through him that loved us.
8:38 For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come,
8:39 Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.
APOSTOLIC_EXHORTATION 5 selections
Romans 12:9–21 KJV · In this guide
Context: Exhortations about life together join sincerity, honor, prayer, hospitality, shared emotions, peace, and good toward enemies.
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.
Galatians 6:1–10 KJV · In this guide
Context: Life by the Spirit takes form in gentle restoration, bearing burdens, self-examination, sharing, and persevering good.
6:1 Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.
6:2 Bear ye one another’s burdens, and so fulfil the law of Christ.
6:3 For if a man think himself to be something, when he is nothing, he deceiveth himself.
6:4 But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another.
6:5 For every man shall bear his own burden.
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.
1 Thessalonians 5:12–24 KJV · In this guide
Context: Concluding community instruction joins regard for leaders, differentiated care, patience, prayer, discernment, and sanctification.
5:12 And we beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you;
5:13 And to esteem them very highly in love for their work’s sake. And be at peace among yourselves.
5:14 Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men.
5:15 See that none render evil for evil unto any man; but ever follow that which is good, both among yourselves, and to all men.
5:16 Rejoice evermore.
5:17 Pray without ceasing.
5:18 In every thing give thanks: for this is the will of God in Christ Jesus concerning you.
5:19 Quench not the Spirit.
5:20 Despise not prophesyings.
5:21 Prove all things; hold fast that which is good.
5:22 Abstain from all appearance of evil.
5:23 And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.
5:24 Faithful is he that calleth you, who also will do it.
Hebrews 13:1–6 KJV · In this guide
Context: Final exhortations connect love, hospitality, solidarity with prisoners, marriage honor, contentment, and God’s help.
13:1 Let brotherly love continue.
13:2 Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.
13:3 Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body.
13:4 Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge.
13:5 Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee.
13:6 So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me.
James 1:19–27 KJV · In this guide
Context: Receiving the implanted word leads to doing it, bridling speech, and attending to orphans and widows while remaining undefiled.
1:19 Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath:
1:20 For the wrath of man worketh not the righteousness of God.
1:21 Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls.
1:22 But be ye doers of the word, and not hearers only, deceiving your own selves.
1:23 For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass:
1:24 For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.
1:25 But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.
1:26 If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man’s religion is vain.
1:27 Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.
APOSTOLIC_REBUKE_AND_INSTRUCTION 1 selections
1 Corinthians 11:17–34 KJV · In this guide
Context: Divisions and humiliating meal practices lead to the Supper tradition, judgment, self-examination, and a command to wait for one another.
11:17 Now in this that I declare unto you I praise you not, that ye come together not for the better, but for the worse.
11:18 For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it.
11:19 For there must be also heresies among you, that they which are approved may be made manifest among you.
11:20 When ye come together therefore into one place, this is not to eat the Lord’s supper.
11:21 For in eating every one taketh before other his own supper: and one is hungry, and another is drunken.
11:22 What? have ye not houses to eat and to drink in? or despise ye the church of God, and shame them that have not? What shall I say to you? shall I praise you in this? I praise you not.
11:23 For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread:
11:24 And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me.
11:25 After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me.
11:26 For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come.
11:27 Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord.
11:28 But let a man examine himself, and so let him eat of that bread, and drink of that cup.
11:29 For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body.
11:30 For this cause many are weak and sickly among you, and many sleep.
11:31 For if we would judge ourselves, we should not be judged.
11:32 But when we are judged, we are chastened of the Lord, that we should not be condemned with the world.
11:33 Wherefore, my brethren, when ye come together to eat, tarry one for another.
11:34 And if any man hunger, let him eat at home; that ye come not together unto condemnation. And the rest will I set in order when I come.
APOSTOLIC_ARGUMENT 2 selections
1 Corinthians 12:12–31 KJV · In this guide
Context: Within the discussion of gifts, the body metaphor establishes dependence, honor, shared suffering, and differentiated callings.
12:12 For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ.
12:13 For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.
12:14 For the body is not one member, but many.
12:15 If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body?
12:16 And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body?
12:17 If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling?
12:18 But now hath God set the members every one of them in the body, as it hath pleased him.
12:19 And if they were all one member, where were the body?
12:20 But now are they many members, yet but one body.
12:21 And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you.
12:22 Nay, much more those members of the body, which seem to be more feeble, are necessary:
12:23 And those members of the body, which we think to be less honourable, upon these we bestow more abundant honour; and our uncomely parts have more abundant comeliness.
12:24 For our comely parts have no need: but God hath tempered the body together, having given more abundant honour to that part which lacked:
12:25 That there should be no schism in the body; but that the members should have the same care one for another.
12:26 And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it.
12:27 Now ye are the body of Christ, and members in particular.
12:28 And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues.
12:29 Are all apostles? are all prophets? are all teachers? are all workers of miracles?
12:30 Have all the gifts of healing? do all speak with tongues? do all interpret?
12:31 But covet earnestly the best gifts: and yet shew I unto you a more excellent way.
James 2:14–26 KJV · In this guide
Context: James tests a profession of faith without works, beginning with unmet bodily needs and continuing through Abraham and Rahab.
2:14 What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him?
2:15 If a brother or sister be naked, and destitute of daily food,
2:16 And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit?
2:17 Even so faith, if it hath not works, is dead, being alone.
2:18 Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works.
2:19 Thou believest that there is one God; thou doest well: the devils also believe, and tremble.
2:20 But wilt thou know, O vain man, that faith without works is dead?
2:21 Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar?
2:22 Seest thou how faith wrought with his works, and by works was faith made perfect?
2:23 And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God.
2:24 Ye see then how that by works a man is justified, and not by faith only.
2:25 Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way?
2:26 For as the body without the spirit is dead, so faith without works is dead also.
APOSTOLIC_THANKSGIVING_AND_TESTIMONY 1 selections
2 Corinthians 1:3–11 KJV · In this guide
Context: Thanksgiving for divine comfort explains its service to others, describes severe affliction, and recognizes help through prayer.
1:3 Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort;
1:4 Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God.
1:5 For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ.
1:6 And whether we be afflicted, it is for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, it is for your consolation and salvation.
1:7 And our hope of you is stedfast, knowing, that as ye are partakers of the sufferings, so shall ye be also of the consolation.
1:8 For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life:
1:9 But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead:
1:10 Who delivered us from so great a death, and doth deliver: in whom we trust that he will yet deliver us;
1:11 Ye also helping together by prayer for us, that for the gift bestowed upon us by the means of many persons thanks may be given by many on our behalf.
APOSTOLIC_COLLECTION_APPEAL 1 selections
2 Corinthians 8:1–15 KJV · In this guide
Context: The Macedonian example and Christ’s grace frame Paul’s appeal to complete a willing collection according to means and shared need.
8:1 Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia;
8:2 How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality.
8:3 For to their power, I bear record, yea, and beyond their power they were willing of themselves;
8:4 Praying us with much intreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints.
8:5 And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God.
8:6 Insomuch that we desired Titus, that as he had begun, so he would also finish in you the same grace also.
8:7 Therefore, as ye abound in every thing, in faith, and utterance, and knowledge, and in all diligence, and in your love to us, see that ye abound in this grace also.
8:8 I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love.
8:9 For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.
8:10 And herein I give my advice: for this is expedient for you, who have begun before, not only to do, but also to be forward a year ago.
8:11 Now therefore perform the doing of it; that as there was a readiness to will, so there may be a performance also out of that which ye have.
8:12 For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.
8:13 For I mean not that other men be eased, and ye burdened:
8:14 But by an equality, that now at this time your abundance may be a supply for their want, that their abundance also may be a supply for your want: that there may be equality:
8:15 As it is written, He that had gathered much had nothing over; and he that had gathered little had no lack.
APOSTOLIC_RECOLLECTION_AND_APPEAL 1 selections
Galatians 4:12–20 KJV · In this guide
Context: Paul appeals for renewed relationship and faithfulness by recalling the Galatians’ initial reception of him in bodily infirmity.
4:12 Brethren, I beseech you, be as I am; for I am as ye are: ye have not injured me at all.
4:13 Ye know how through infirmity of the flesh I preached the gospel unto you at the first.
4:14 And my temptation which was in my flesh ye despised not, nor rejected; but received me as an angel of God, even as Christ Jesus.
4:15 Where is then the blessedness ye spake of? for I bear you record, that, if it had been possible, ye would have plucked out your own eyes, and have given them to me.
4:16 Am I therefore become your enemy, because I tell you the truth?
4:17 They zealously affect you, but not well; yea, they would exclude you, that ye might affect them.
4:18 But it is good to be zealously affected always in a good thing, and not only when I am present with you.
4:19 My little children, of whom I travail in birth again until Christ be formed in you,
4:20 I desire to be present with you now, and to change my voice; for I stand in doubt of you.
APOSTOLIC_RECOMMENDATION 1 selections
Philippians 2:19–30 KJV · In this guide
Context: Paul’s travel plans commend Timothy’s genuine concern and explain Epaphroditus’s illness, recovery, return, and requested welcome.
2:19 But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state.
2:20 For I have no man likeminded, who will naturally care for your state.
2:21 For all seek their own, not the things which are Jesus Christ’s.
2:22 But ye know the proof of him, that, as a son with the father, he hath served with me in the gospel.
2:23 Him therefore I hope to send presently, so soon as I shall see how it will go with me.
2:24 But I trust in the Lord that I also myself shall come shortly.
2:25 Yet I supposed it necessary to send to you Epaphroditus, my brother, and companion in labour, and fellowsoldier, but your messenger, and he that ministered to my wants.
2:26 For he longed after you all, and was full of heaviness, because that ye had heard that he had been sick.
2:27 For indeed he was sick nigh unto death: but God had mercy on him; and not on him only, but on me also, lest I should have sorrow upon sorrow.
2:28 I sent him therefore the more carefully, that, when ye see him again, ye may rejoice, and that I may be the less sorrowful.
2:29 Receive him therefore in the Lord with all gladness; and hold such in reputation:
2:30 Because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me.
APOSTOLIC_INSTRUCTION 1 selections
1 Timothy 5:1–16 KJV · In this guide
Context: Respectful family-like relations introduce care for widows, household provision, enrollment qualifications, and the church’s responsibility.
5:1 Rebuke not an elder, but intreat him as a father; and the younger men as brethren;
5:2 The elder women as mothers; the younger as sisters, with all purity.
5:3 Honour widows that are widows indeed.
5:4 But if any widow have children or nephews, let them learn first to shew piety at home, and to requite their parents: for that is good and acceptable before God.
5:5 Now she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day.
5:6 But she that liveth in pleasure is dead while she liveth.
5:7 And these things give in charge, that they may be blameless.
5:8 But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel.
5:9 Let not a widow be taken into the number under threescore years old, having been the wife of one man,
5:10 Well reported of for good works; if she have brought up children, if she have lodged strangers, if she have washed the saints’ feet, if she have relieved the afflicted, if she have diligently followed every good work.
5:11 But the younger widows refuse: for when they have begun to wax wanton against Christ, they will marry;
5:12 Having damnation, because they have cast off their first faith.
5:13 And withal they learn to be idle, wandering about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not.
5:14 I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully.
5:15 For some are already turned aside after Satan.
5:16 If any man or woman that believeth have widows, let them relieve them, and let not the church be charged; that it may relieve them that are widows indeed.
APOSTOLIC_EXHORTATION_AND_RECOLLECTION 1 selections
2 Timothy 1:8–18 KJV · In this guide
Context: The appeal to stand with the gospel and the imprisoned apostle culminates in contrast between abandonment and Onesiphorus’s help.
1:8 Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God;
1:9 Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began,
1:10 But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel:
1:11 Where unto I am appointed a preacher, and an apostle, and a teacher of the Gentiles.
1:12 For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day.
1:13 Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus.
1:14 That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us.
1:15 This thou knowest, that all they which are in Asia be turned away from me; of whom are Phygellus and Hermogenes.
1:16 The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain:
1:17 But, when he was in Rome, he sought me out very diligently, and found me.
1:18 The Lord grant unto him that he may find mercy of the Lord in that day: and in how many things he ministered unto me at Ephesus, thou knowest very well.
PERSONAL_INSTRUCTIONS_AND_TESTIMONY 1 selections
2 Timothy 4:9–22 KJV · In this guide
Context: Closing requests and greetings describe needed companions and belongings, desertion, divine help, and coworkers’ whereabouts.
4:9 Do thy diligence to come shortly unto me:
4:10 For Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica; Crescens to Galatia, Titus unto Dalmatia.
4:11 Only Luke is with me. Take Mark, and bring him with thee: for he is profitable to me for the ministry.
4:12 And Tychicus have I sent to Ephesus.
4:13 The cloke that I left at Troas with Carpus, when thou comest, bring with thee, and the books, but especially the parchments.
4:14 Alexander the coppersmith did me much evil: the Lord reward him according to his works:
4:15 Of whom be thou ware also; for he hath greatly withstood our words.
4:16 At my first answer no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge.
4:17 Notwithstanding the Lord stood with me, and strengthened me; that by me the preaching might be fully known, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion.
4:18 And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom: to whom be glory for ever and ever. Amen.
4:19 Salute Prisca and Aquila, and the household of Onesiphorus.
4:20 Erastus abode at Corinth: but Trophimus have I left at Miletum sick.
4:21 Do thy diligence to come before winter. Eubulus greeteth thee, and Pudens, and Linus, and Claudia, and all the brethren.
4:22 The Lord Jesus Christ be with thy spirit. Grace be with you. Amen.
APOSTOLIC_INSTRUCTION_AND_PROMISE 1 selections
James 5:7–20 KJV · In this guide
Context: James closes with endurance, truthful speech, prayer and praise, elders’ anointing, forgiveness, Elijah, and restoration of an erring member.
5:7 Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain.
5:8 Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh.
5:9 Grudge not one against another, brethren, lest ye be condemned: behold, the judge standeth before the door.
5:10 Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience.
5:11 Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy.
5:12 But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation.
5:13 Is any among you afflicted? let him pray. Is any merry? let him sing psalms.
5:14 Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord:
5:15 And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him.
5:16 Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much.
5:17 Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months.
5:18 And he prayed again, and the heaven gave rain, and the earth brought forth her fruit.
5:19 Brethren, if any of you do err from the truth, and one convert him;
5:20 Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins.
APOSTOLIC_TEACHING 2 selections
1 John 3:10–18 KJV · In this guide
Context: The contrast between the children of God and hatred culminates in Christ’s self-giving and material love for a brother.
3:10 In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother.
3:11 For this is the message that ye heard from the beginning, that we should love one another.
3:12 Not as Cain, who was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother’s righteous.
3:13 Marvel not, my brethren, if the world hate you.
3:14 We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death.
3:15 Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him.
3:16 Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren.
3:17 But whoso hath this world’s good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?
3:18 My little children, let us not love in word, neither in tongue; but in deed and in truth.
1 John 5:13–21 KJV · In this guide
Context: Assurance of eternal life leads into confident prayer according to God’s will, intercession concerning sin, and final assurances and warning.
5:13 These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God.
5:14 And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us:
5:15 And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him.
5:16 If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it.
5:17 All unrighteousness is sin: and there is a sin not unto death.
5:18 We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not.
5:19 And we know that we are of God, and the whole world lieth in wickedness.
5:20 And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life.
5:21 Little children, keep yourselves from idols. Amen.
Go deeper
Sources & interpretation
The teaching starts with the cited Scripture. These consulted works inform wording, context, and interpretive questions. No qualified human review has been recorded for this guide.
What kind of weakness and restoration does James 5 describe?
James 5:14–16 joins sickness, summoning elders, prayer over the person, anointing, raising up, and forgiveness if sins have been committed. The letter also addresses endurance and restoration from error.
- Bodily illness: the combined actions and the Mark 6:13 parallel favor physical illness with spiritual care.
- Spiritual weariness: Hand appeals to the vocabulary, the letter’s concern with faith, and Elijah’s discouragement. This deserves consideration, but word possibilities and a proposed allusion do not by themselves settle the immediate scene.
- Comprehensive restoration: physical and spiritual concerns are joined, though this does not remove the need to identify the primary referent of sickness.
PROBABLE: bodily illness is the primary setting; forgiveness and spiritual restoration are genuine parts of care. James expressly uses Elijah’s drought and rain as evidence for effective prayer, so an unstated allusion to his later discouragement should not control the paragraph.
Further study: Robert L. Plummer · Brian Hand
Further examination: Which reading best explains the whole sequence of 5:14–16? How does the conditional reference to sins affect the relation between illness and guilt?
How do anointing, the prayer of faith, and the Lord’s will belong together?
James 5:15 promises saving and raising, names the Lord as agent, and gives no explicit timetable. First John 5:14 states asking according to God’s will; Romans 8 retains present bodily groaning and future redemption.
- Anointing may signify dedication to the Lord’s care, practical tending, or refreshing hospitality. Plummer favors symbolic action; Hand favors refreshment. Later sacramental forms require additional doctrinal arguments beyond this guide.
- An unqualified recovery promise preserves the strength of James’s wording but must account for continuing illness and the prayer passages about God’s will.
- A special gift of certain faith, or final resurrection as the primary promised raising, offers another explanation. James does not explicitly restrict the call to rare occasions, and the immediate scene naturally concerns present sickness.
- A real promise of divine restoration within faithful dependence preserves expectant prayer and the canonical qualification concerning God’s will. How the exceptions relate to James’s unqualified phrasing remains an interpretive difficulty.
STRONG: preserve the prescribed anointing, confident prayer, and the Lord as healer. PROBABLE: symbolic anointing and a present-healing promise understood within God’s will. Do not infer why an individual remains sick or authorize a caregiver to guarantee recovery. The main article leaves the oil’s precise symbolism open.
Further study: Robert L. Plummer · Brian Hand
Further examination: What does James command, what does he promise, and who brings the result? How can the church retain that promise’s force together with 1 John 5:14 and 2 Timothy 4:20?
Who are the least of Jesus’ brethren in Matthew 25?
Matthew 25:40 says my brethren. Matthew 12:46–50 explicitly identifies Jesus’ family with disciples who do the Father’s will; 10:40–42 associates receiving a disciple with receiving Jesus. The judgment includes all nations and repeatedly names concrete need.
- Distressed disciples: supported by Matthew’s family and reception language; this is Carson’s general conclusion.
- Missionaries specifically: the mission discourse is a close parallel, but 25:40 does not explicitly limit the brethren to traveling ministers.
- All people in need: takes the broad judgment scene and recurring needs as a universal identification; Saunders presses the inclusive application.
PROBABLE: needy disciples are the closest contextual referent; a missionaries-only restriction is less secure. Luke 10:25–37 and Galatians 6:10 independently support care beyond the church. Uncertainty over the referent does not make visitation optional or support ignoring other neighbors.
Further study: D. A. Carson · Stanley Saunders
Further examination: How does Matthew’s use of family and reception language bear on 25:40? What conclusion about mercy is secure across the main alternatives?
How should Jesus’ healings and other biblical accounts shape ordinary care?
Some accounts contain explicit interpretations or instructions: Jesus defends the woman’s release, Matthew identifies fulfillment, the Samaritan parable ends in a command, and Paul asks the Philippians to receive Epaphroditus. Other details are narrated without becoming rules.
- Copy every detail as an obligation; this would require the Samaritan’s materials, the friends’ seven days, and the Jerusalem congregation’s seven appointees universally.
- Treat narrative as irrelevant to conduct; this misses Jesus’ stated command and the authors’ commendations.
- Learn the text’s supported pattern of mercy while preserving unique authority, particular circumstances, and explicit commands.
STRONG: apply mercy, honor, dependable help, and patient support through the text’s own reasoning. The acts that identify Jesus as Messiah do not become an ordinary caregiver’s guaranteed powers. No medical diagnosis is reconstructed from the narratives.
Further study: Carolyn J. Sharp · Jeannine K. Brown · Kathryn M. Schifferdecker
Further examination: Which details does the author use to explain a duty or commend a response? Which belong to that event without becoming an obligation for every reader?
- Commentary on Luke 10:25–37
Jeannine K. Brown · Working Preacher, Luther Seminary · 2022-07-10
Connects the practical actions to the closing command to become a merciful neighbor.
What was reviewed
Commentary’s Torah-question, merciful actions, reversed neighbor question, and Samaritan identity discussion; works-referenced list. Accessed 2026-09-25 · Read in part.
The victim’s Jewish identity is an inference; the article calls him only a man. The cited journal articles were not independently read.
- Commentary on Luke 13:10–17
Carolyn J. Sharp · Working Preacher, Luther Seminary · 2022-08-21
Relates the healing to divine mercy and the woman’s covenant belonging.
What was reviewed
Commentary body on mercy, the woman’s release, Sabbath interpretation, and Jesus’ authority; note 1 located but cited chapter not read. Accessed 2026-09-25.
The proposed medical diagnosis and symptoms exceed Luke’s report and are not adopted; rabbinic works were not independently inspected.
- Commentary on Job 1:1; 2:1–10
Kathryn M. Schifferdecker · Working Preacher, Luther Seminary · 2012-10-07
Recognizes lament and the friends’ initial silent presence as relevant to suffering.
What was reviewed
Introduction, Parable, not History, The Satan, The Wager, and closing Job’s Responses discussion, including the appeal to Job 2:13. Accessed 2026-09-25 · Read in part.
Its genre and historical reconstructions are not adopted; its statement that Uz occurs nowhere else as a place conflicts with Lamentations 4:21.
- NET Bible: 1 Thessalonians 5:14
Biblical Studies Press · NET Bible
Checks the older English sense against the translators’ rendering.
What was reviewed
Complete verse page, especially NET rendering and alignment of discouraged with the KJV feebleminded; note 1 on brothers. Accessed 2026-09-25.
A verse-level comparison; lexical resources linked by the page were not separately inspected.
- Who Is the Faithful and Wise Servant? (Matt. 24:45–25:46)
D. A. Carson · The Gospel Coalition, The Carson Center
Argues that the brethren are distressed disciples, with Matthew 12:46–50 and 10:40–42 as evidence.
What was reviewed
Transcript section 5, from its heading through the concluding appeal about service to distressed believers; no audio listened to. Accessed 2026-09-25 · Read in part.
This is a sermon transcript, not a full commentary inspection; its claims about motives and historical shepherding are not treated as textual facts.
- Commentary on Matthew 25:31–46
Stanley Saunders · Working Preacher, Luther Seminary · 2015-03-22
Emphasizes the repeated concrete acts of care and argues against narrowing their recipients.
What was reviewed
Body discussing discourse context, the identity of the least, both groups’ surprise, and the conclusion. Accessed 2026-09-25 · Read in part.
Its claim that trying to identify the least aligns readers with the goats is a homiletical judgment, not an explicit statement of Jesus.
- Commentary on 1 Corinthians 12:12–31a
Frank L. Crouch · Working Preacher, Luther Seminary
Explains diverse gifts and mutual attention as connected features of congregational life.
What was reviewed
Body from the explanation of one body and one Spirit through the concluding account of mutual care and the epilogue. Accessed 2026-09-25 · Read in part.
No independent verification of the modern ministry illustrations; the guide’s claim concerns the text’s stated common care.
- Should the Sick Be Anointed with Oil? (James 5)
Robert L. Plummer · Crossway; excerpt adapted from ESV Expository Commentary, volume 12 · 2022-03-09
Argues for bodily illness, symbolic anointing, and a healing promise understood with God’s will.
What was reviewed
Complete article: Elders Should Pray; Should All Sickness Be Healed?; Confess Your Sins; God Is the Healer. Accessed 2026-09-25.
The full commentary volume was not read. His denominational critique, homebound inference, and modern procedure are not adopted as required practice.
- The Prayer of Faith Will Save the Sick: Revisiting the Interpretive Difficulty in James 5:13–18
Brian Hand · BJU Seminary, Seminary Viewpoints · 2023-10-12
Defends spiritual weariness and challenges qualifications of a bodily-healing promise.
What was reviewed
Complete web article: initial alternatives, Contextual Clues, word-use subsections, Textual Allusions, Conclusion. Accessed 2026-09-25.
Lexical counts and early dating were not independently established; the Elijah-discouragement allusion is inferred. The article’s claim that disciples always succeeded is too broad beside Mark 9:18.