CrossLinks Topical Index - GO


goat : exegesis - Lev._16:8
goat - scape - exegesis : exegesis - Lev._16:8
goats : two - typology
goats - two same : two - typology
god : Ashtoreth - Sidonian god ; Chemosh - Amorite god; Chemosh - Moabite god; evil - serves God; fear - God; fear - God - lacking; gaps - god of ; global - knowledge of God; God - all know ; God - fearer ; God - high most ; God - of gods; God - spirit ; God - your vs. my; Israel - demonstrates God; judging - God by man; king - God; king - God save; kingdom - of God ; knowing - God; man - God as likeness ; man - like God ; man - supposed to be as god; merciful - God; Milcom - Ammonite god; Molech - Ammonite god; one - God; Satan - as god; Satan - ruler of this world; son of God - directly; son of God - is son of man; two commandments - first; unique - God - who like; wait - on God
God - all know : Deu. 30:6; Isa. 11:9; Jer. 31:34; Rom. 11:26

"Jewish missions and Jewish evangelism will not be needed in the Messianic Kingdom because every Jew will know the Lord, from the least to the greatest. . . . While there will be Gentile unbelievers in the Kingdom, there will not be Jewish unbelievers in the Kingdom. To a man, all the Jews will believe." Ref-0219, p. 411.


god - Ashtoreth - Sidonian : Ashtoreth - Sidonian god
god - Chemosh - Amorite : Chemosh - Amorite god
god - Chemosh - Moabite : Chemosh - Moabite god
God - evil serves : evil - serves God
God - fear : fear - God
God - fear lacking : fear - God - lacking
God - fearer : Acts 9:27; Acts 10:2; Acts 10:22; Acts 13:16; Acts 13:26; Acts 13:43; Acts 13:50; Acts 16:14; Acts 17:4; Acts 17:17; Acts 18:7

✪ See proselyte - to Judaism. "The New Testament refers to certain individuals as, literally, “fearing God” (phoboumenos ton theon), “worshiping God” (sebomenos ton theon), or simply “worshiping” (sebomenos). These terms are customarily assumed to refer to a class of uncircumcised Gentiles who stopped short of becoming full proselytes, but were permitted (by some Jews) limited participation in Jewish worship. Furthermore, it is assumed that they were expected to observe certain basic standards involving monotheism, morality, and ceremony." Ref-1200, pp. 346-347.


God - form of man : man - God as likeness
God - high most : Num. 24:16; Ps. 46:4; Ps. 47:2; Ps. 50:14; Ps. 57:2; Ps. 73:11; Ps. 78:35; Ps. 78:56; Ps. 107:11; Lam. 3:38; Dan. 3:26; Dan. 4:2; Dan. 5:18; Dan. 5:21; Mark 5:7; Luke 8:28; Acts 7:47-50; Acts 16:17; Heb. 7:1 (.)

✪ Gen. 14:18-20,22


God - judged by man : judging - God by man
God - king : king - God
God - kingdom of : kingdom - of God
God - knowing : knowing - God
God - knowledge of global : global - knowledge of God
God - love - first commandment : two commandments - first
God - man like : man - like God
god - man supposes to be as : man - supposed to be as god
God - merciful : merciful - God
god - Micom - Ammonite : Milcom - Ammonite god
god - Molech - Ammonite : Molech - Ammonite god
god - of gaps : gaps - god of
God - of gods : Deu. 10:17; Jos. 22:22; Ps. 136:2; Dan. 2:47; Dan. 11:36
god - of this age : Satan - as god
god - of this world : Satan - ruler of this world
God - only one : one - God
God - revealed in Israel : Israel - demonstrates God
God - save the king : king - God save
God - son of directly : son of God - directly
God - son of Man is son of God : son of God - is son of man
God - spirit : Job 9:11; John 4:24; 1Ti. 1:17

✪ See invisible - God.


God - wait on : wait - on God
God - who like : unique - God - who like
God - your vs. my : Gen. 27:20 (cf. Gen. 28:20-22); Gen. 28:20-22 (cf. Gen. 27:20); 1K. 13:6; 1K. 17:12
God and the Gay Christian?, R. Albert Mohler, ed. : Ref-1493
God and the Gay Christian?, R. Albert Mohler, ed. - Mohler, ed., R. Albert, God and the Gay Christian? : Ref-1493
God's Evangel : Ref-0667
God's Evangel - Grant, F. W. : Ref-0667
God's Plan for Man, Finis Jennings Dake : Ref-1313
God's Plan for Man, Finis Jennings Dake - Dake, Finis Jennings, God's Plan for Man : Ref-1313
God's Renaissance Man (Biography), Abraham Kuyper : Ref-0875
God's Renaissance Man (Biography), Abraham Kuyper - Cross-0025 - Kuyper, Abraham, God's Renaissance Man (Biography) : Ref-0875
God's Renaissance Man (Biography), Abraham Kuyper - Kuyper, Abraham, God's Renaissance Man (Biography) : Ref-0875
God's Secretaries : Ref-0235
God's Secretaries - Adam Nicolson : Ref-0235
Godet, F. L., A Commentary on the Gospel of Luke : Ref-0741
Godet, F. L., A Commentary on the Gospel of Luke - A Commentary on the Gospel of Luke, F. L. Godet : Ref-0741
Godet, F. L., A Commentary on the Gospel of Luke - A Commentary on the Gospel of Luke, F. L. Godet - Logos-0478 : Ref-0741
Godet, F. L., A Commentary on the Gospel of Luke - Logos-0478 : Ref-0741
godly : child - believer since; death - godly lamented; leaders - righteous
godly - lamented at death : death - godly lamented
godly - leaders : leaders - righteous
godly - youth : child - believer since
gods : Egypt - gods - Israel served; Egypt - gods - judged ; God - of gods; gods - judges; gods - man made ; gods - worshiping other; new age - gods ; sacrifice - to other gods; teraphim - stolen
gods - Egypt - Israel served : Egypt - gods - Israel served
gods - Egypt - judged : Egypt - gods - judged
gods - God of : God - of gods
gods - household - stolen : teraphim - stolen
gods - judges : Ex. 4:16; Deu. 17:9-12; Ps. 82:1; Ps. 82:6; John 10:34
gods - man made : Ex. 32:1-3; Acts 7:40

"For many Christians, God simply meets a previously unmet need: a father, a best mate, a provider, or a gentle, loving sugar daddy! While many non-Christians see God as nasty and vindictive, or a cosmic party-pooper, many Christians hold to equally erroneous conceptions of God that bear little resemblance to the biblical revelation." Andrew S. Kulikovsky, The theological corruption of the Evangelical Church, Ref-0784 27(2) 2013, 129-127, p. 120.


gods - new age : new age - gods
gods - other worshiped : sacrifice - to other gods
gods - worshiping other : Ex. 20:3; Ex. 23:13; Jer. 5:19; Jer. 7:18; Jer. 11:12; Jer. 11:17
God’s Renaissance Man, McGoldrick : Ref-1040
God’s Renaissance Man, McGoldrick - Cross-0111 - McGoldrick, God’s Renaissance Man : Ref-1040
God’s Renaissance Man, McGoldrick - McGoldrick, God’s Renaissance Man : Ref-1040
Goel : Goel - kinsman redeemer
Goel - kinsman redeemer : Lev. 25:23; Lev. 25:47; Num. 35:19-27; Ru. 3:9; Ru. 3:13; Ru. 4:1-19; Job 19:25; Pr. 23:10-11; Jer. 50:34

"Redeemer," Hebrew. Describes the person who is next of kin and his respective duties: to buy back what his poor brother has sold and cannot himself regain (Lev. 25:25, 26); to avenge any wrong done to a next of kin, particularly murder (Num. 25:12,19,21,24,25,27); to purchase land belonging to one deceased who was next of kin and to marry his widow and to raise up children for the deceased (Ru. 2:20; Ru. 4:14).


Gog : Gog - locust king ; Gog - Magog
Gog - locust king : Gen. 10:2; 1Chr. 5:4; Pr. 30:27; Eze. 38:2; Eze. 38:3; Eze. 38:14; Eze. 38:16; Eze. 38:18; Eze. 39:1; Eze. 39:11; Amos 7:1; Rev. 9:11; Rev. 20:8

✪ One of the four versions of the Septuagint translates Amos 7:1 as "Thus has the Lord God shewed me; and behold, a swarm of locusts coming from the east; and, behold, one caterpillar, king Gog."


Gog - Magog : Num. 24:7; Eze. 38:2-3; Eze. 38:17; Joel 2:20 (?); Rev. 20:8

"[T]his prophecy of Ezekiel concerning Gog and Magog cannot be identified with the prophecy in Revelation 20:7-10 for three reasons. The former takes place before the Kingdom is established on earth; the latter after this Kingdom. Also, in Ezekiel the invasion comes only from the north, but in Revelation it comes from the ‘four quarters of the earth.’ Furthermore, the rebellion of Gog and Magog and their destruction in Revelation 20:7-10 marks the ushering in of the eternal state (Rev. 20:11-15); but in Ezekiel it is preliminary to the Millennial Kingdom on earth." Ref-0183, p. 187. ". . . a variant reading [of Numbers 24:7] substitutes "Gog" for "Agag." This reading has wide support, being found in the Septuagint, the Samaritan Pentateuch, Aquila, Symmachus, and Theodotion. According to this reading, Balaam foresees a king from Jacob who would be exalted over Gog, the end-time enemy of Israel (Ezek 38:3). Thus, the passage links this prophecy with Messiah's day, when He will have victory over the eschatological foes of Israel. The "Gog" reading is supported by the context, in which Balaam says he is speaking of "the end of days" (Num. 24:14). . . . . Additionally, in Ezek 38:17, there is a recognition that Gog is known from earlier Scripture. There the Lord addresses Gog and asks, "Are you the one I spoke about in former times?" This is an obvious reference to the variant reading in Num. 24:7." Ref-1272, pp. 38-39. "The first name mentioned by Ezekiel is Magog. Josephus identifies Magog as the Scythians, saying “Magog founded those that from him were named Magogites, but who are by the Greeks called Scythians.”2 Any encyclopedia will tell you that the Scythians migrated from central Asia to southern Russia around the eighth to the seventh century B.C. So I believe that the Scythians represent the nations of central Asia. These nations would represent the various “stans,” such as Kazakhstan and Afghanistan, as well as the Ukraine." Ref-1400, loc. 97. "Others are more nuanced in articulating that the Ezekiel 38 and 39 War will be a post-rapture but pre-70th-week-of-Daniel event. Thomas Ice explains, “The next view, which is the one I hold at this time, is that it will happen after the rapture but before the tribulation. It will be during the interval of days, weeks, months or years between the rapture and the start of the seven-year tribulation.” . . . many interpreters have placed Ezekiel’s Gog–Magog War in this gap, including Tim LaHaye, Chuck Missler, Thomas Ice, Randall Price, Zola Levitt, Tom McCall, Mal Couch, Joel Rosenberg, Ron Rhodes, Stanely Maughan, David Cooper and Arnold Fruchtenbaum." Ref-1400, pars. 478-485. "Ezekiel 38 and 39 describe an invasion from specific nations—primarily coming from the north and west. Revelation 20:7–9 describes an invasion coming from all nations and directions. The Ezekiel 38 and 39 invasion chronologically flows into the millennial age (Ezek. 40–48). The war of Revelation 20:7–9 takes place after the millennial age has transpired. While the Ezekiel 38 and 39 invasion chronologically flows into the millennial age (Ezek. 40–48), the war of Revelation 20:7–9 chronologically flows into the eternal state (Rev. 21–22). After the Ezekiel 38 and 39 invasion, it will take seven months to dispose of the dead (Ezek. 39:12). The dead will be disposed of immediately following the war of Revelation 20:7–9 (Rev. 20:9). There is no record of the binding of Satan prior to the Ezekiel 38 and 39 invasion. However, Satan will have already been bound for an extended period of time prior to the events of Revelation 20:7–9. Also, “The effect on the people is different. In Ezekiel the battle is the catalyst God will use to draw Israel to Himself (cf. Ezek. 39:7, 22–29) and to end her captivity. But the battle in Revelation 20 will occur after Israel has been faithful to her God and has enjoyed His blessings for 1,000 years.”" Ref-1400, loc. 434. "R.C. Sproul, Hank Hanegraaff and Gary DeMar are examples of preterists. Although they are partial preterists in that they leave a few shreds of prophetic truth to be fulfilled in the future, by and large they believe that most of Bible prophecy has already been fulfilled in the remote past. They have written full-length books in defense of preterism. Hanegraaff’s book is called The Apocalypse Code. Sproul’s book is called The Last Days According to Jesus. DeMar’s book is entitled Last Days Madness.19 These interpreters are trying to argue that the Gog and Magog War of Ezekiel 38 and 39 already occurred in the book of Esther, chapter 9, back in 473 B.C." Ref-1400, pars. 346-348. "Gesenius observed, “pr. n. of a northern nation, mentioned with Tubal and Meshech; undoubtedly the Russians, who are mentioned by the Byzantine writers of the tenth century, under the name the Ros, dwelling to the north of Taurus . . . as dwelling on the river Rha (Wolga).”" Ref-1400, loc. 106. "Edwin Yamauchi, who identifies Meshech and Tubal as Moschoi and Tibarenoi (Greek writings) or Musku and Tabal (Assyrian inscriptions) in modern-day Turkey.5 Herodotus, who wrote about 450 B.C., corroborates Yamauchi’s interpretation. In his work called Histories, in 3.93 and 3.94, and 7.78, Herodotus identifies Meshech and Tubal as a group of people living in the mountains southeast of the Black Sea, which would be modern-day Turkey." Ref-1400, loc. 121. "BDB also identifies Meshech’s location in Persian times. Keep in mind that the Persian times began just a few decades after the time of Ezekiel (593–573 B.C.) in 539 B.C. BDB identifies Meshech in Persian times living southeast of the Black Sea,6 which also would be modern-day Turkey. Josephus identifies Meshech as Cappadocia, explaining, “...and the Mosocheni were founded by Mosoch; now they are Cappadocians.”7 Cappadocia is mentioned in 1 Peter 1:1 as one of the locations to which Peter wrote—a place where scattered believers resided in north-central Turkey. BDB also equates Tubal with Cappadocia.8 Thus, Meshech and Tubal are most likely modern-day Turkey." Ref-1400, loc. 126. "The next nation named by Ezekiel is Cush. In The Antiquities of the Jews, Josephus defines Cush as Ethiopia, explaining, “For of the four sons of Ham, time has not at all hurt the name of Cush; for the Ethiopians, over whom he reigned, are even at this day, both by themselves and by all men in Asia, called Cushites.”9 In fact, in Ezekiel 38:5, the New American Standard Bible uses the word “Ethiopia” as a translation of the Hebrew word “Cush.” The Ryrie Study Bible indicates that the ancient country of Ethiopia encompassed far more territory than the modern country of Ethiopia, since the ancient country of Ethiopia included the northern Sudan.10 The Wycliffe Bible Encyclopedia states under the entry “Cush”: “The designation, Ethiopia, is misleading for it did not refer to the modern state of Ethiopia . . . Cush . . . bordered Egypt on the S[outh],...or modern Sudan.”11 Thus, Cush is most likely modern-day Sudan." Ref-1400, loc. 158. "Then we come to Put. In BDB, when you look up the Hebrew word Put it defines Put as Libya.12 Josephus also defines Put as Libya." Ref-1400, loc. 169. "Josephus identifies Gomer as Galatia. He clarifies, “For Gomer founded those whom the Greeks now call Galatians, [Galls,] but were then called Gomerites.”" Ref-1400, loc. 178. "Josephus equates Togarmah with Phrygia. He notes, “...Thrugramma the Thrugrammeans, who, as the Greeks resolved, were named Phrygians.”15 Acts 16:6 indicates that Paul traveled in Phrygia on his second missionary journey. This verse records, “They passed through the Phrygian and Galatian region, having been forbidden by the Holy Spirit to speak the word in Asia.” Thus, Phrygia is the area between Galatia and Asia, which would also be modern-day Turkey. Therefore, Togarmah also should be equated with modern-day Turkey." Ref-1400, loc. 186. "Put is Libya, Cush is the Sudan, Persia is Iran, Magog is Central Asia, Rosh is Russia, and Meshech, Tubal, Gomer and Togarmah represent modern-day Turkey." Ref-1400, loc. 198. "As Hitchcock explains: The terminology in Ezek 38 fits much better with the first half of the seventieth week of Daniel when Israel will enjoy the protection of her covenant with Antichrist and will temporarily let down her guard (Dan 9:27). Walvoord concurs when he writes: There is only one period in the future that clearly fits this description of Ezekiel, and this is the first half of Daniel’s seventieth week of God’s program for Israel (Daniel 9:27)." Ref-1400, pars. 524-539. "The problem with the pre-tribulation timing view of Ezekiel 38 and 39 is that if you place the whole battle and its consequences between the rapture and the beginning of the 70th week of Daniel, you will discover a converted Israel before the tribulation period even starts." Ref-1400, loc. 590. "Placing the invasion toward the beginning of the tribulation period in this manner is the traditional Dallas Theological Seminary view as taught by J. Dwight Pentecost, John F. Walvoord and Charles C. Ryrie." Ref-1400, loc. 689. "The seventh and best view is known as the two-phase view. Simply put, this view contends that Ezekiel 38 happens towards the beginning of the tribulation period as described in view six. However, view six errs in assuming that Ezekiel 39 is also tied to events related to the first-half of the tribulation period. Ezekiel 39 is not about events toward the beginning of the tribulation period. Rather, the chapter is about the end of the tribulation period. In other words, Ezekiel 38 transpires commensurate with the second seal judgment as noted earlier. Moreover, Ezekiel 39 is not speaking of the initial invasion but rather its aftermath and lingering effects existing after most of the tribulation period has run its course." Ref-1400, loc. 700. Questionable: Joel 2:20 (?);


Golaith : Golaith - type of Antichrist
Golaith - type of Antichrist : 1S. 17:4

"Goliath. First, his name means ‘Soothsayer’ which at once connects him with the powers of evil. Second, he was a giant, and thus, like Saul, prefigured the Super-man. Third, he was the enemy of Israel. Fourth, his consuming egotism was displayed in his blatant challenge, ‘I defy the armies of Israel’ (1S. 17:10). Fifth, the mysterious number 666 (the number of the Antichrist) is connected with Goliath. Note the three sixes. (a) He was six cubits high (1S. 17:4). (b) Six pieces of armour are enumerated - helmet, coat of mail, greaves, target, staff, and shield (1S. 17:5-7). (c) His spear's head weighed six hundred shekels of iron (1S. 17:7). Sixth, he was slain by the sword (see 1S. 17:51). Seventh, he was slain by David - type of Christ. In each of these respects he foreshadowed the Antichrist" Ref-0215, "Types of the Antichrist"


Golan : Golan - city of refuge
Golan - city of refuge : Jos. 21:27
gold : gold - drinking; idolatry - ephod - golden
gold - drinking : Ex. 32:19
gold - ephod - idolatry : idolatry - ephod - golden
golden : calf - golden; calf - golden - location; calf - golden - taken to battle?
golden - calf : calf - golden
golden - calf - location : calf - golden - location
golden - calf - taken to battle? : calf - golden - taken to battle?
Golden Book of John Owen, The, Moffatt : Ref-1043
Golden Book of John Owen, The, Moffatt - Cross-0114 - Moffatt, Golden Book of John Owen, The : Ref-1043
Golden Book of John Owen, The, Moffatt - Moffatt, Golden Book of John Owen, The : Ref-1043
golden rule : hermeneutics - rule - synthesis
golden rule - interpretation : hermeneutics - rule - synthesis
Golgotha : skull - place of
Golgotha - place of skull : skull - place of
Goliath : archaeology - scale armor ; David - age fighting Goliath ; Goliath - brothers - four ; Goliath - from Gath; Goliath - height
Goliath - brothers - four : 5; 1S. 17:40; 2S. 21:16-22; 1Chr. 20:4-8

✪ The four brothers of Goliath (2S. 21:22) included Ishi-Benob (2S. 21:16), Saph or Sippai (2S. 21:18; 1Chr. 20:4), Lahmi (2S. 21:19; 2Chr. 20:5) and an unnamed brother (2S. 21:20-21; 1Chr. 20:6-7). Along with Goliath, who was killed by David (1S. 17:4,49-50), there were five brothers (1S. 17:40) of the same father from Gath (2S. 21:22; 1Chr. 20:8).


Goliath - David age when fought : David - age fighting Goliath
Goliath - from Gath : 1S. 17:4; 1S. 17:23
Goliath - height : 1S. 17:4
Goliath - scale armour - archaeology : archaeology - scale armor
Gomarrah : Sodom - Canaanite city
Gomarrah - Canaanite city : Sodom - Canaanite city
Gomer :

✪ Cimmeria, n. of Black Sea; Crimea. Cimmerians settled along the Danube and Rhine. "The Midrash calls Gomer Germania and that is also the way the Talmud refers to Gomer." Ref-0219, p. 108.


good : dead - spiritually ; evil - called good ; evil - corrupts good; evil - from good ; evil - wise to; good - creation declared ; good - from God ; good - only God; reaping - wheat vs. tares; Samaritan - good ; sinless - man created ; works - good - do
good - corrupted by evil : evil - corrupts good
good - creation : sinless - man created
good - creation declared : Gen. 1:4; Gen. 1:10; Gen. 1:12; Gen. 1:18; Gen. 1:21; Gen. 1:25; Gen. 1:31

✪ The work of day two is not declared good whereas the work of day three is declared good twice. Day three is also the day on which life is first created and corresponds to the period after which Christ was resurrected from the grave. "God did not pronounce the expanse/heavens ‘good’ on Day 2. Why? Because they were not finished until their ‘hosts’, the luminaries, were ignited and placed on Day 4. This allowed man, when he came about on Day 6, to perceive the heavens, the vastness of space, via the light waves travelling through them (Psalm 19:1)." Frank DeRemer, with Mark Amunrud and Delmar Dobberpuhl, "Days 1-4", Ref-0784, 21(3) 2007, 69:76, p. 75. "This world, it was now believed, was neither mere base illusion and "dissimilitude," nor a quasi-divine dynamo of occult energies, nor a god, nor a prison. As a gratuitous work of transcendent love it was to be received with gratitude, delighted in as an act of divine pleasure, mourned as a victim of human sin, admired as a radiant manifestation of divine glory, recognized as a fellow creature; it might justly be cherished, cultivated, investigated, enjoyed, but not feared, not rejected as evil or deficient, and certainly not worshipped. In this and other ways the Christian revolution gave Western culture the world simply as world, demystified and so (only seemingly paradoxically) full of innumerable wonders to be explored." Ref-1290, p. 212. "One writer, attacking the tendency at the end of the eighteenth century to invoke ‘proofs’ of God from the created order, trenchantly maintained that, if one argues from the creation--with all its suffering and agony, especially in the animal orders--the logical step is to believe that the world was created not by a good God but by demon. It is important for Christians to realise that there is no lack of faith involved in our being perturbed by evil in the world. It is the Bible itself that opens with the Great Theodicy, proclaiming the goodness of the original world and man’s responsibility for its fall into sin and decay." Ref-1417, p. 63.


good - evil called : evil - called good
good - from evil : evil - from good
good - from God : Job 22:18; Mat. 7:11; Jas. 1:17

"The several ways wherein the dependence of one being may be upon another for its good, and where in the redeemed of Jesus Christ depend on God for all their good, are these, viz. That they have all their good of him, and that they have all through him, and that they have all in him : That he is the cause and original whence all their good comes, therein it is of him; and that he is the medium by which it is obtained and conveyed, therein they have it through him; and that he is the good itself given and conveyed, therein it is in him. Now those that are redeemed by Jesus Christ do, in all their respects very directly and entirely depend on God for their all." Ref-1289, p. 35.


good - humans are not : dead - spiritually
good - ignorant : evil - wise to
good - only God : Mat. 19:17; Mark 10:18; Luke 18:19
good - preserved among evil : reaping - wheat vs. tares
good - Samaritan : Samaritan - good
good - works - do : works - good - do
Good News in God's Country, Steve Lewis : Ref-1393
Good News in God's Country, Steve Lewis - Kindle-0019 - Lewis, Steve, Good News in God's Country : Ref-1393
Good News in God's Country, Steve Lewis - Lewis, Steve, Good News in God's Country : Ref-1393
goodness : anthropology - man basically good - delusion
goodness - man : anthropology - man basically good - delusion
Google-0001 : Ref-1271
Google-0001 - Burgon, John W., The Last Twelve Verses of the Gospel According to St. Mark : Ref-1271
Google-0001 - Burgon, John W., The Last Twelve Verses of the Gospel According to St. Mark - John W. Burgon. The Last Twelve Verses of the Gospel According to St. Mark : Ref-1271
Google-0001 - Burgon, John W., The Last Twelve Verses of the Gospel According to St. Mark - SS-0070 : Ref-1271
Google-0001 - SS-0070 : Ref-1271
Gordon, Quiet Talks about the Healing Christ : Ref-1010
Gordon, Quiet Talks about the Healing Christ - Cross-0081 : Ref-1010
Gordon, Quiet Talks about the Healing Christ - Cross-0081 - Quiet Talks about the Healing Christ, Gordon : Ref-1010
Gordon, Quiet Talks about the Healing Christ - Quiet Talks about the Healing Christ, Gordon : Ref-1010
Gordon, Quiet Talks on Power : Ref-1011
Gordon, Quiet Talks on Power - Cross-0082 : Ref-1011
Gordon, Quiet Talks on Power - Cross-0082 - Quiet Talks on Power, Gordon : Ref-1011
Gordon, Quiet Talks on Power - Quiet Talks on Power, Gordon : Ref-1011
Gordon, Quiet Talks on Prayer : Ref-1012
Gordon, Quiet Talks on Prayer - Cross-0083 : Ref-1012
Gordon, Quiet Talks on Prayer - Cross-0083 - Quiet Talks on Prayer, Gordon : Ref-1012
Gordon, Quiet Talks on Prayer - Quiet Talks on Prayer, Gordon : Ref-1012
Gordon, Quiet Talks on Service : Ref-1013
Gordon, Quiet Talks on Service - Cross-0084 : Ref-1013
Gordon, Quiet Talks on Service - Cross-0084 - Quiet Talks on Service, Gordon : Ref-1013
Gordon, Quiet Talks on Service - Quiet Talks on Service, Gordon : Ref-1013
Goshen : Goshen - spared
Goshen - spared : Ex. 8:22; Ex. 9:26
gospel : Barnabas - gospel of ; dichotomy - of gospel; feet - bring good news; Gentiles - gospel sent to; gospel - as witness; gospel - different; gospel - free; gospel - meaning; gospel - of personal salvation; gospel - opposed by Jews; gospel - preached; gospel - preached all nations ; gospel - preached before end; gospel - preached in OT; gospel - preached to dead ; gospel - selling; gospel - simple ; gospel - social - AGAINST ; gospel - social benefits ; gospel - summary; gospel - universal - relevance ; gospel - veiled; harmony-000 ; John - gospel - purpose; kingdom - gospel ; Peter - Gospel of ; rejection - gospel - allow ; salvation - gospel required; salvation - requires gospel after Christ ; salvation - universal desire of God; women - respond to gospel

✪ Old English: godspel (god = good, spel = news). From Greek euangelion (eu + angelos = messenger).


gospel - as witness : Mat. 24:14
gospel - availability to all men : salvation - universal desire of God
gospel - Barnabas : Barnabas - gospel of
gospel - dichotomy : dichotomy - of gospel
gospel - different : 2Cor. 11:4; Gal. 1:6-9
gospel - feet bring : feet - bring good news
gospel - free : Isa. 52:3; Isa. 55:1-5; Mat. 10:8; 1Cor. 9:18; 2Cor. 11:7
gospel - harmony - naves : harmony-000
gospel - John - purpose : John - gospel - purpose
gospel - kingdom : kingdom - gospel
gospel - meaning : 1Cor. 15:1-4
gospel - of personal salvation : Rom. 15:20; 1Cor. 15:1-4; 2Cor. 10:16
Gospel - of Peter : Peter - Gospel of
gospel - one only : gospel - different
gospel - opposed by Jews : Acts 12:3; Acts 12:11
gospel - preached : Acts 14:7; Acts 14:21; Acts 14:15; Acts 16:10
gospel - preached all nations : Mat. 24:13; Mark 14:9; Mark 16:15; Luke 24:47; Acts 1:8; Rom. 1:8; Rom. 15:20; Col. 1:23; Rev. 14:6

"While the majority of the Church's teachers are loudly proclaiming that ‘the day of the Lord’ will not come till the world's conversion comes, the Spirit and truth of God are declaring that that day shall not come until the apostasy comes (2Th. 2:3). While the majority of the Church's teachers are maintaining that the world is not yet good enough for Christ, the Spirit is declaring in the Word that the word is not yet bad enough." Ref-0214, 110.


gospel - preached before end : Mat. 24:13; Rev. 14:6
gospel - preached in OT : John 8:56; Rom. 1:2; Gal. 3:8; Heb. 4:2
gospel - preached to dead : John 5:25; 1Pe. 3:19 (?); 1Pe. 4:6

✪ Questionable: 1Pe. 3:19 (?);


gospel - rejected allow : rejection - gospel - allow
gospel - required for salvation after Christ : salvation - requires gospel after Christ
gospel - salvation by : salvation - gospel required
gospel - selling : 1Ti. 6:5
gospel - sent to Gentiles : Gentiles - gospel sent to
gospel - simple : 1Cor. 2:2

"The gospel is, ‘Believe on the Lord Jesus Christ, and though shalt be saved.’ If we think we shall do more good by substituting another exhortation for the gospel command, we shall find ourselves landed in serious difficulties. If, for a moment, our improvements seem to produce a larger result than the old gospel, it will be the growth of mushrooms, it may even be the growth of toadstools; but it is not the growth of trees of the Lord." Ref-1324, p. 102.


gospel - social - AGAINST : Mat. 28:19-20; Rom. 13:1-7

"‘We are not called,’ they write, ‘to bring a broken planet back to its created glory, But we are to call broken people back to the creator’ (p. 248). . . . In the Book of Acts, for instance, one finds no examples of societal renewal on the part of the disciples (p. 49)." Gary E. Gilley, Book Review: “What Is the Mission of the Church? Making Sense of Social Justice, Shalom and the Great Commission”, Ref-0785, Vol. 16 No. 47 April 2012, 87-90, pp. 88-89. "The Gospel is not about love but about justice; not ‘social justice’ but true moral justice. All humanity has rebelled against God and His justice demands death. The good news is that Christ’s death and Resurrection has satisfied God’s demand for justice . . . the Christian mission is not about making friends with atheists or gaining academic respectability with non-Christian intellectuals. It is not about being liked by, or gaining favour with, the media. It is to “go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” and to teach them to obey everything Christ commanded (Matthew 28:19-20)." Andrew S. Kulikovsky, The theological corruption of the Evangelical Church, Ref-0784 27(2) 2013, 129-127, p. 125. "For example, ostensibly Christian organizations like World Vision no longer preach the Gospel to the poor, but are content with meeting their material needs only: “We are . . . a Christian organisation . . . . It is important to note, however, that we do not aim to convert people of other religions, nor do we restrict the help we provide to Christian areas only. We are not an evangelical organization. We exist solely to help people who are hungry, sick or oppressed.”" Andrew S. Kulikovsky, The theological corruption of the Evangelical Church, Ref-0784 27(2) 2013, 129-127, p. 124. "This is not to say that addressing socieal issues is unimportant, but this should not be the church’s prime focus or priority. These of social justice (as properly defined by caring for the poor, refugees, abolishing slavery, etc.) are not the primary focus of, or are conspicuously absent from, Christ’s teachings and the other New Testament writings. This is because social transformation comes about as a result of spiritual transformation." Andrew S. Kulikovsky, The theological corruption of the Evangelical Church, Ref-0784 27(2) 2013, 129-127, p. 125. "Too many evangelical churches are moving away from Scriptural fidelity and sound doctrine in order to appear more ‘hip’ and appealing to the younger, idealistic, and post-modernist generation. For many Christians, a ‘good’ church is one that is culturally relevant and has a social conscience (which usually means a socialist conscience.) As Wells has pointed out, love of God has been subsumed by love of neighbour, “And then this love of neighbor itself underwent further transformation so that faith came to mean little more than seeking justice in the world, and while that is a characteristically Christian concern, it is not distinctively Christian.”" Andrew S. Kulikovsky, The theological corruption of the Evangelical Church, Ref-0784 27(2) 2013, 129-127, pp. 126-127. "Margaret Thatcher, former Prime Minister of the United Kingdom, said: I think back to many discussions in my early life when we all agreed that if you try to take the fruits of Christianity without its roots, the fruits will wither. And they will not come again unless you nurture the roots. But we must not profess the Christian faith and go to Church simply because we want social reforms and benefits or a better standard of behaviour; but because we accept the sanctity of life, the responsibility that comes with freedom and the supreme sacrifice of Christ expressed so well in the hymn: "When I survey the wondrous Cross, On which the Prince of glory died, My richest gain I count but loss, And pour contempt on all my pride."" David Catchpoole and Mark Harwood, Ethics and Morality, Ref-1370, loc. 6208. "I am thinking here of those who say that we must, in a sense, make a clean break with all this tradition which we have inherited, and that if we really want to make people Christians, the way to do so is to mix with them, to live amongst them, to share our lives with them, to show the love of God to them by just bearing one another's burdens and being one of them. I have heard this put in this way even by preachers. They have faced the fact of the decline in Church attendance, particularly in Britain. They say that this is not surprising, that while the preachers preach the Bible and Christian doctrines they have no right to expect any other result. The people, they say, are not interested; the people are interested in politics, they are interested in social conditions, they are interested in the various injustices from which people suffer in various parts of the world, and in war and peace. So, they argue, if you really want to influence people in the Christian direction you must not only talk politics and deal with social conditions in speech, you must take an active part in them. If only these men who have been set aside as preachers, and others who are prominent in the Church, were to go out and take part in politics and in social activities and philanthropic works they would do much more good than by standing in pulpits and preaching according to the traditional manner. . . . what is our answer to all this? I am going to suggest, and this will be the burden of what I hope to say, that all this at best is secondary, very often not even secondary, often not worthy of a place at all, but at best, secondary, and that the primary task of the Church and of the Christian minister is the preaching of the Word of God." Ref-1369, pp. 18-19. "In the Epistles, in the same way, the Apostle Paul reminds Timothy that the Church is 'the pillar and ground of the truth'. She is not a social organisation or institution, not a political society, not a cultural society, but 'the pillar and the ground of the truth'." Ref-1369, p. 24. "I would lay it down as a basic proposition that the primary task of the Church is not to educate man, is not to heal him physically or psychologically, it is not to make him happy. I will go further; it is not even to make him good. These are things that accompany salvation; and when the Church performs her true task she does incidentally educate men and give them knowledge and information, she does bring them happiness, she does make them good and better than they were. But my point is that those are not her primary objectives. Her primary purpose is not any of these; it is rather to put man into the right relationship with God, to reconcile man to God. This really does need to be emphasised at the present time, because this, it seems to me, is the essence of the modern fallacy. It has come into the Church and it is influencing the thinking of many in the Church-this notion that the business of the Church is to make people happy, or to integrate their lives, or to relieve their circumstances and improve their conditions. My whole case is that to do that is just to palliate the symptoms, to give temporary ease, and that it does not get beyond that." Ref-1369, p. 30. "Take all this new interest in the social application of the Gospel, and the idea of going to live amongst the people and to talk politics and to enter into their social affairs and so on. The simple answer to that is that until the First World War in this present century that was the real vogue in most Western countries, It was then called the 'social gospel', but it was precisely the same thing. The argument was that the old evangelical preaching of the Gospel was too personal, too simple, that it did not deal with the social problems and conditions. It was a part, of course, of the liberal, modernist, higher-critical view of the Scriptures and of our Lord. He was just a perfect man and a great teacher, a political agitator and reformer, and the great exemplar. He had come to do good, and the Sermon on the Mount was something that you could put into Acts of Parliament and tum into legislation. So you were going to make a perfect world. That was the old liberalism of the pre-1914 period. The very thing that is regarded as so new today, and what is regarded as the primary task of the Church, is something that has already been tried, and tried with great thoroughness in the early part of this century." Ref-1369, p. 33. "I have no hesitation in asserting that what was largely responsible for emptying the churches in Great Britain was that 'social gospel' preaching and the institutional church. It was more responsible for doing so than anything else. The people rightly argued in this way, that if the business of the Church was really just to preach a form of political and social reform and pacifism then the Church was not really necessary, for all that could be done through the political agencies. So they left the churches and went and did it, or tried to do it, through their political parties. That was perfectly logical, but its effect upon the churches was most harmful." Ref-1369, p. 34. "I argue that in many ways it is the departure of the Church from preaching that is responsible in a large measure for the state of modem society. The Church has been trying to preach morality and ethics without the Gospel as a basis; it has been preaching morality without godliness; and it simply does not work. It never has done, and it never will. And the result is that the Church, having abandoned her real task, has left humanity more or less to its own devices." Ref-1369, p. 35. "There are sanguine brethren who are looking forward to everything growing better and better and better, until, at the last this present age ripens into a millennium. They will not be able to sustain their hopes, for Scripture give them no solid basis to rest upon. We who believe that there will be no millennial reign without the King, and who expect no rule of righteousness except from the appearing of the righteous Lord, are nearer the mark. Apart from the second Advent of our Lord, the world is more likely to sink into pandemonium than to rise into a millennium. A divine interposition seems to me the hope set before us in Scripture, and, indeed, to be the only hope adequate to the situation. We look to the darkening down of things; the state of mankind, however improved politically, may yet grow worse and worse spiritually. . . . There are some men who have not seen Elias yet; they do not understand the prophecies. They think they perceive in the future a great progress of civilization, and they expect to see the spread of the gospel; they expect to hear of great agencies employed, of multitudes of ministers going forth to preach the Word, and a gradual conversion of the world to the religion of Christ; but he who understands the prophets, and has seen Elias, believes not in the immediate conversion of the world, nor in universal peace; he believes in "Jesus Only;" he expects that Jesus will first come; and, to him, the great hope of the future is the coming of the Son of man." -- Dennis Swanson, Charles H. Spurgeon and Eschatology: Did He Have a Discernible millennial Position?, p. 29. [http://www.spurgeon.org/eschat.php]. See 20161124144019.pdf. "Government has been instituted by God to restrain sin in the world, not to convict the world of sin. The error has led to an undue emphasis on social reform, and this remains prominent in many reformed churches, which equate social action with evangelism." Drew Curley, New Calvinism, Part 1: An Historical Understanding and Theological Critique, Ref-0785, Volume 18, Number 55 (Winter 2014), 225-270, 250. See 20170517163958.pdf. "Sproul's work, entitled Lifeviews: Make an Impact on Culture and Society (Revell, 1986), addresses the subject of the gospel being in relation to more than life transforming and includes cultural transformation. He included lessons addressing how Christians are to transform economics, science, art, literature, and government. One is left wondering why Jesus never attempted to correct the social injustices of his day. He chose instead to say, “there will always be poor among you” (Matt 26:11). Jesus not once is recorded as trying to change the culture of his time. According to the social gospel, Paul's exhortation for Philemon to return to his master seems illogical." Drew Curley, The New Calvinism, Part II: Prominent New Calvinists, Ref-0785 Volume 19 Number 56 (Spring 2015), 7-40, p. 35. "One disturbing aspect of this entire discussion [concerning theonomy] is the lack of a straightforward biblical command for political action by the church. There have been no exegetical arguments concerning the context of a particular passage, no discussion of the subtleties of vocabulary, no debate regarding historical setting. This is because there is simply a lack of instruction in the New Testament with regard to the church’s engagement in -- with a view to change -- the political and social structures of this world. There is plenty of opportunity for such instruction. Paul wrote Romans 13 during the reign of Nero." Bruce A. Baker, The Dangers of Kingdom Ethics, Part III: Theonomy, Progressive Dispensationalism, and Social-Political Ethics, Ref-0785 vol. 21 No. 63, Autumn 2017, 133-156, pp. 153-154.


gospel - social benefits :

"The first hospitals were founded by Christian people. The same thing is true of education; it was the Church that first saw this need and proceeded to do something about it. The same is true of Poor Law Relief and the mitigation of the sufferings of people who were enduring poverty. I argue that it is the Church that really has done this. Your trades unions and other such movements, you will find, if you go back to their beginnings, have almost invariably had Christian origins. My argument is that when the Church performs her primary task these other things invariably result from it." Ref-1369, p. 36. "Although an atheist, veteran British politician Roy Hattersley1 is considered something of an authority on the origins of the Salvation Army, since he wrote a best-selling biography of William and Catherine Booth. Hence it wasn’t too surprising that a BBC program about the Salvation Army’s effectiveness sought his opinion on the subject. The narrator, Peter Day, put it to Hattersley that, “This sort of thing, a sort of social entrepreneurial drive which starts off out of a particular place and circumstances—those sorts of things often run out of steam after a generation or two. Is the Salvation Army in danger of running out of steam?” Hattersley’s response was immediate and effusive: “I don’t think the Salvation Army is remotely in danger of running out of steam. And I think it remains a vibrant organization because of its convictions. I’m an atheist. But I can only look with amazement at the devotion of the Salvation Army workers. I’ve been out with them on the streets and seen the way they work amongst the people, the most deprived and disadvantaged and sometimes pretty repugnant characters. I don’t believe they would do that were it not for the religious impulse. And I often say I never hear of atheist organizations taking food to the poor. You don’t hear of ‘Atheist Aid’ rather like Christian aid, and, I think, despite my inability to believe myself, I’m deeply impressed by what belief does for people like the Salvation Army.” . . . Matthew Parris, another well known UK politician, author and journalist,4 wrote in The Times a most remarkable piece entitled … “As an atheist, I truly believe Africa needs God” . . . and subtitled: “Missionaries, not aid money, are the solution to Africa’s biggest problem—the crushing passivity of the people’s mindset.” Parris’s article was written from a very personal perspective, dwelling particularly on his experience in various countries in Africa during his childhood and during an extensive tour across the continent when in his twenties. Of a more recent visit to see a village well development project, he wrote: “It inspired me, renewing my flagging faith in development charities. But travelling in Malawi refreshed another belief, too: one I’ve been trying to banish all my life, but an observation I’ve been unable to avoid since my African childhood. It confounds my ideological beliefs, stubbornly refuses to fit my world view, and has embarrassed my growing belief that there is no God. Now a confirmed atheist, I’ve become convinced of the enormous contribution that Christian evangelism makes in Africa: sharply distinct from the work of secular NGOs, government projects and international aid efforts. These alone will not do. Education and training alone will not do. In Africa Christianity changes people’s hearts. It brings a spiritual transformation. The rebirth is real. The change is good.”" David Catchpoole, Atheists credit the Gospel, Creation Ministries International, [http://creation.com/atheists-credit-christianity] accessed 20140909.


gospel - summary : Rom. 3:19-24
gospel - universal - relevance :

"Someone may say, 'Have not the times changed? All you have been saying might have been correct, say, even twenty years ago, still more so, perhaps, a hundred years ago -- but have not times changed? Is your method right now in the light of our new conditions?' Or some perhaps, in the U.S.A. may say, 'Well, all you are saying may be all right for London and in Britain, but it does not work in America. Conditions are different here; there is a different background, different cultures, different circumstances and so on.' What is the answer to that? It is quite simple. God has not changed, and man has not changed. I know that there are superficial changes-we may dress differently, we may travel at four hundred miles an hour instead of four miles an hour-but man as man has not changed at all, and man's needs are exactly and precisely what they have always been. . . . There is nothing new about this condition of ours; one of the central fallacies of today is to think that because we are living in the mid-twentieth century we have an entirely new problem. This creeps even into the life and the thinking of the Church with all the talk about postwar world, scientific age, atomic age, post-Christian era etc. It is just nonsense; it is not new at all. God does not change. As someone put it, 'Time writes no wrinkle on the brow of the Eternal.' And man does not change; he is exactly what he has always been ever since he fell and has the same problems." Ref-1369, pp. 40-41. "the preacher is in the position that he does not need to go into these different sections and grades and divisions of society. He knows the problem of the factory worker, he knows the problem of the professional man; because it is ultimately precisely the same. One may get drunk on beer and the other on wine, as it were, but the point is that they both get drunk; one may sin in rags and the other in evening dress but they both sin." Ref-1369, p. 135.


gospel - veiled : Isa. 25:7; 2Cor. 3:15; 2Cor. 4:3-4; Eph. 4:18
gospel - women respond : women - respond to gospel
Gospel According to Rome, The, McCarthy, James G. : Ref-0165
Gospel According to Rome, The, McCarthy, James G. - McCarthy, James G. The Gospel According to Rome : Ref-0165
Gospel According to Rome, The, McCarthy, James G. - McCarthy, James G. The Gospel According to Rome - The Gospel According to Rome, McCarthy, James G. : Ref-0165
Gospel According to Rome, The, McCarthy, James G. - The Gospel According to Rome, McCarthy, James G. : Ref-0165
Gospel Extracts, Spurgeon : Ref-1067
Gospel Extracts, Spurgeon - Cross-0138 - Spurgeon, Gospel Extracts : Ref-1067
Gospel Extracts, Spurgeon - Spurgeon, Gospel Extracts : Ref-1067
Gospel in Leviticus, The, Seiss : Ref-1060
Gospel in Leviticus, The, Seiss - Cross-0131 - Seiss, Gospel in Leviticus, The : Ref-1060
Gospel in Leviticus, The, Seiss - Seiss, Gospel in Leviticus, The : Ref-1060
Gospel in the Stars, The : Ref-0103
Gospel in the Stars, The - Seiss, Joseph A. The Gospel in the Stars : Ref-0103
Gospel in the Stars, The - Seiss, Joseph A. The Gospel in the Stars - The Gospel in the Stars : Ref-0103
Gospel in the Stars, The - The Gospel in the Stars : Ref-0103
gospel of kingdom : gospel of kingdom - preached to whole earth
gospel of kingdom - preached to whole earth : Mat. 24:14; Mark 13:10; Rev. 14:6
Gospel of Thomas : Thomas - Gospel of
gospels : believe - statistics - gospels ; F00004 - Kells - book of - faces of cherubim ; gospels - gnostic - rejected ; gospels - synoptic - independent ; gospels - synoptic - parallels ; Hebrew - gospels? ; X0115 - date - gospels
gospels - believe - statistics : believe - statistics - gospels
gospels - compared : F00004 - Kells - book of - faces of cherubim
gospels - date : X0115 - date - gospels
gospels - gnostic - rejected :

"In reality, the early apologists characterized the Gnostics as marginal, eccentric, and novel almost certainly because, in relation to the Christian community at large, that is precisely what they were." Ref-1290, p. 135.


gospels - Hebrew? : Hebrew - gospels?
gospels - synoptic - independent :

"In an inductive study of the triple-tradition sections of the Synoptic Gospels, the ballot must go decisively in favor of an independent origin for each of the Synoptic Gospels. Had copying of any kind occurred among the writers, a minimum of at least 50% -- and probably much higher -- of identical words would be expected. A figure of 16% falls far short of that." Robert L. Thomas, "Discerning Synoptic Gospel Origins: An Inductive Approach (Part One of Two Parts)", Ref-0164, 15/1 (Spring 2004) 3-38, p. 11. "Agreements between two Gospels against a third Gospel present another line of evidence in favor of the independent origins of the Synoptic Gospels. Inductive investigation leads to the conclusion that the relative scarcity of agreements of Matthew and Luke against Mark means nothing by way of pointing to Mark as a literary source of the other two. Further, proposed interdependence explanations of why Matthew and Luke can agree against Mark when Mark is their source are assumptions rather than inductive conclusions. Inductive reasoning leads to the conclusion that oral and noncanonical written tradition based on eyewitness testimony was a basis for the Synoptic Gospels because of the random way they agree and disagree with one another. No proposal of literary interdependence has provided a satisfactory and factually based explanation for how the writers could have depended on the writings of each other in penning their books when two Gospels agree against a third in all possible combinations." Robert L. Thomas, "Discerning Synoptic Gospel Origins: An Inductive Approach (Part One of Two Parts)", Ref-0164, 15/1 (Spring 2004) 3-38, p. 15. "The use of OT citations by these Gospels furnishes a standard for asertaining literary independence when it reflects a 79% average of identical-word agreement between two Gospel citing the same OT passage. Application of that standard to two Gospel accounts of the same episodes discloses that their average agreement is only 30%, far short of the 79% standard for literary interdependence. The low percentage of identical agreements is a strong argument against literary interdependence, ruling it out on an inductive basis." Robert L. Thomas, "Discerning Synoptic Gospel Origins: An Inductive Approach (Part Two)", Ref-0164, Vol. 16 No. 1 (Spring 2005) 7-47, p. 7. "In their use of the OT, they [the synoptic gospels] agree with one another far more often in using identical words than they do if, for instance, Matthew and Luke were using Mark as a source, as proposed in the Markan priority view of Gospel origins. . . . The outcome of all the word-counting brings the inevitable conclusion that the theory of literary interdependence among the Synoptic writers is a myth that cannot be substanitated on an inductive basis." Robert L. Thomas, "Discerning Synoptic Gospel Origins: An Inductive Approach (Part Two)", Ref-0164, Vol. 16 No. 1, (Spring 2005) 7-47, pp. 12-13.


gospels - synoptic - parallels :

"It requires no very detailed study to discover that these three [gospels] have a considerable amount of material in common. We find, for example, that the substance of 606 out of the 661 verses of Mark appears in Matthew, and that some 350 of Mark's verses reappear with little material change in Luke. Or, to put it another way, out of the 1,068 verses of Matthew, about 500 contain material also found in Mark; of the 1,149 verses of Luke, about 350 are paralleled in Mark. Altogether, there are only 31 verses in Mark which have no parallel either in Matthew or Luke." Ref-0239, p. 27.


gossip : gossip - AGAINST; slander - destroys
gossip - AGAINST : slander - destroys; Pr. 16:28; Pr. 18:8; Pr. 20:19; Pr. 26:20-22; 1Ti. 5:13
government : authorities - submit to ; authority - respect; government - balance of powers ; government - corruption; government - global; government - purpose; marriage - government interest ; millennial kingdom - government ; millennial kingdom - government sinless ; war - just
government - balance of powers : Isa. 33:22

✪ The balance of power in the US with the Judiciary, Executive, and Legislative branches was modeled after this verse.


government - corruption : Ecc. 5:8
government - defense : war - just
government - global : Dan. 7:23; Rev. 13:7; Rev. 13:14
government - marriage interest : marriage - government interest
government - millennial kingdom : millennial kingdom - government
government - millennial kingdom - sinless : millennial kingdom - government sinless
government - obey : authority - respect
government - purpose : Gen. 9:5-6; 1Pe. 2:13-14
government - submit to : authorities - submit to
governmental bureaucracy : quote - governmental bureaucracy - McClain
governmental bureaucracy - McClain - quote : quote - governmental bureaucracy - McClain
Gower, Ralph, The New Manners and Customs of Bible Times : Ref-1180
Gower, Ralph, The New Manners and Customs of Bible Times - Cross-0161 : Ref-1180
Gower, Ralph, The New Manners and Customs of Bible Times - Cross-0161 - The New Manners and Customs of Bible Times, Ralph Gower : Ref-1180
Gower, Ralph, The New Manners and Customs of Bible Times - The New Manners and Customs of Bible Times, Ralph Gower : Ref-1180
goy : Israel - goy used of
goy - nation - Israel : Israel - goy used of

GO