A Body of Doctrinal Divinity 
 
Book 1Chapter 20 
 
OF THE HOLINESS OF GOD. 
 
Having considered those attributes of God which bear a likeness to affections in men; I proceed to consider those which in them may be called virtues; as holiness, justice, or righteousness, truth, or faithfulness; and shall begin with the holiness of God. And, 
1. First, show that it is in God, and belongs to him, and what it is. The scriptures most abundantly ascribe it to him; he is very frequently called "holy", and "the Holy One"; this title he takes to himself, (Isa. 40:25; Hoses 11:9) and is often given him by others, angels and men; and, indeed, without holiness he would not be that perfect being he is; unholiness is the imperfection of every rational being in whom it is; it is what has made angels and men both impure and imperfect; and since no men, even the best, are without sin; therefore none are in themselves perfect. But as for God, his ways and works are perfect, and so is his nature; being just and true, and without iniquity (Deut. 32:4). Holiness is the purity and rectitude of his nature; whose nature is so pure, as to be without spot or stain, or anything like it: he is light and purity itself, and in him is no darkness or impurity at all; as "he is of purer eyes than to behold iniquity", so he is of a purer heart and mind than to have one sinful thought in it: his thoughts are not as ours; he is the pattern of purity and holiness, and to be copied after: men should be holy, as and because he is holy; it is one of the imitable perfections of God, in which he is to be followed; though it cannot be attained to, as it is in him, (Lev. 11:44, 45, 19:2; 1 Peter 1:15, 16). 
Holiness is an essential attribute of God; it is his nature and essence; it is himself; he is holiness itself; "he swears by himself, because he can swear by no greater"; and he will not swear by any less, and yet he swears by his holiness, (Heb. 6:13; Ps. 89:35; Amos 4:2, 6:8) which places put and compared together show that the holiness of God is himself; and it has been thought to be not so much a particular and distinct attribute of itself, as the lustre, glory, and harmony of all the rest; and is what is called "the beauty of the Lord", (Ps. 27:4) as it is the beauty of the good angels, and of regenerate men; and, indeed, what is wisdom or knowledge, without holiness, but craft and cunning? or what is power, without it, but tyranny, oppression, and cruelty? but God is "glorious in holiness", (Ex. 15:11) this dives a lustre to all his perfections, and is the glory of them; and therefore none of them are or can be exercised in a wrong manner, or to any bad purpose. And as it is his nature and essence, it is infinite and unbounded; it cannot be greater than it is, and can neither be increased nor diminished; when, therefore, men are exhorted to "sanctify" the Lord, and are directed to pray that his "name" may be "hallowed", or sanctified, (Isa. 8:13; Matthew 6:9) the meaning is not as if he was to be, or could be made more holy than he is; but that his holiness be declared, manifested, and celebrated more and more; it is so perfect that nothing can be added to it. And as it is his nature and essence, it is immutable and invariable; the holiness of a creature is changeable, as the holiness of angels and men; which has appeared by the apostasy of the one, and the fall of the other; and the holiness of saints, though its principle is the same, the acts and exercises are variable. But God is always the same holy Being, without any variableness, or shadow of turning. He is originally holy, he is so in and of himself, and of no other; there is none prior and superior to him, from whom he could derive or receive any holiness; as his Being is of himself, so is his holiness, which is himself: the holiness of angels and men is not of themselves, but of God; he is the fountain of holiness to all rational creatures that partake of it; it is peculiar to him, yea, only in him; Hannah says, in her song, "There is none holy as the Lord", (1 Sam. 2:2). In another song yet to be sung, the song of Moses and of the Lamb, it is said, "Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy" (Rev. 15:4). The holiness of creatures is but a shadow of holiness, in comparison of the holiness of God; the holy angels are chargeable with folly in his sight, and they cover their faces with their wings, while they celebrate the perfection of God's holiness; as conscious to themselves, that theirs will not bear to be compared with his (Job 4:17,18; Isa. 6:2, 3). God only is essentially, originally, underivatively, perfectly, and immutably holy. 
This must be understood not of one person in the Deity, to the exclusion of the rest; as not of the Spirit, though he is peculiarly called the "Holy Ghost", and the Holy Spirit, yet not to the exclusion of the Father and Son; so not of the Father, to the exclusion of the Son and Spirit; for as they are the one God, who is a Spirit, they partake of the same common and undivided nature, and all the perfections of it, and of this with the rest. Hence we read of the holy Elohim, or divine Persons, in the plural number; and of the Holy Ones, the Holy Father, the Holy Son, and the Holy Spirit, (Josh. 24:19; Prov. 30:5; Dan. 4:17). And no doubt respect is had to the holiness of the three divine persons, by the seraphim, when they said, "holy, holy, holy, Lord God of hosts!" (Isa. 6:3) and by the four beasts, or living creatures, continually employed in the same divine service, celebrating the perfections of God in much the same language, saying, "Holy, holy, holy, Lord God almighty!" (Rev. 4:8). As there is no doubt made of the Deity of the Father, there can be none of his holiness: our Lord addresses him under the relation of "Father", and under the epithet of "Holy Father", (John 17:11) and all that has been said of the holiness of God belongs to him; of which there can be no question made: and it is as true of the Son as of the Father; for as the Father is the holy Father, he must be the holy Son, since he is of the same nature, and is "the brightness of his Father's glory, and the express image of his person"; and as the Father is of purer eyes than to behold iniquity, so is the Son; as the Father loves righteousness and hates iniquity, this is expressly said of the Son, (Heb. 1:8, 9) he is eminently called "the Holy One of God", (Ps. 16:10) and "the Holy One of Israel", more than thirty times in the prophecy of Isaiah; and particularly is so called along with the titles of Redeemer and Husband, which are peculiar to the second Person, the Son of God, the Redeemer of his people, and the Husband of his church, (Isa. 47:4, 54:5) yea, he is called the "most holy", who was anointed with the Holy Ghost above his fellows, and "having the Spirit without measure", (Dan. 9:24) the title of holy he takes to himself when addressing the church, which is an emblem of the purest state of the church militant on earth, the church of Philadelphia; "These things saith he that is holy" (Rev. 3:7). Nay, the devil himself gives it to him; "I know thee, who thou art, the Holy One of God" (Luke 4:34). Besides, Christ is not only holy in his human nature, even perfectly so, and sanctified and set apart to his office as Mediator, by his Father; for which office holiness is a necessary requisite and qualification; but he is the Fountain of holiness to his church and people; they are sanctified in him and by him; he is made sanctification to them, and all the holiness, or holy graces that are in them, are all from him, (John 1:14, 16) which could not be, if he was not holy, and even holiness itself. And as for the blessed Spirit, the third Person in the Deity, the epithet of "holy" is commonly given to him, as before observed; and very truly, since he is of the same nature with the Father and the Son; and so he is holy by nature and essence, and as appears by his graces, operations, and influences; and by his being grieved, speaking after the manner of men, with the sins and impurities of men; the reason of which is, because they are so contrary to his pure and holy nature, that he cannot bear them, but expresses his dislike and displeasure at them (Eph. 4:29, 30). And all this will be still more clear and manifest, by considering, 
2. Secondly, The instances whereto and whereby the holiness of God is displayed, which are his works, and actions, and proceedings towards his creatures; God is holy in all his works; or his holiness is manifest in them, and by them (Ps. 145:17). 
2a. The holiness of God the Father; which is visible, 
2a1. In the works of creation; for as he made all things by his Son, not as an instrument, but as co-efficient with him, so when he overlooked them, he pronounced them very good; which he would not have done, had there been anything impure or unholy in them. Angels, not only those that stood, but those that fell, were originally holy, as made by him: the elect angels continue in the holiness in which they were created; and the angels that sinned are not in the estate in which they were at their creation; they kept not their first estate, which was an estate of purity and holiness; and abode not in the truth, in the uprightness and integrity in which they were formed (Jude 1:6; John 8:44). And as for man, he was made after the image, and in the likeness of God, which greatly consisted in holiness; a pure, holy, and upright creature he was; and had a law given him, holy, just, and good, as the rule of his obedience, and which was inscribed on his heart; some remains of which are to be found in his fallen posterity, and even in the Gentiles. 
2a2. The holiness of God appears in his works of providence; which, though many of them are dark and intricate, not easily penetrated into, and to be accounted for; yet there is nothing criminal and sinful in them: the principal thing objected to the holiness of God in his providences, is his suffering sin to be in the world; but then, though it is by his voluntary permission, or permissive will, yet he is neither the author nor abettor of it; he neither commands it, nor approves of it, nor persuades to it, nor tempts nor forces to it; but all the verse, forbids it, disapproves of it, dissuades from it, threatens to punish for it, yea, even chastises his own people for it; and, besides, overrules it for great good, and for his own glory; as the fall of Adam, the sin of Joseph's brethren, the Jews crucifixion of Christ; which have been instanced in, and observed under a former attribute: wherefore the dispensations of God, in his providence, are not to be charged with unholiness on this account. 
2a3. The holiness of Jehovah the Father is to be observed in those acts of grace which are peculiar to him; as in choosing some in Christ his Son to everlasting life, before the world began. Now though not the holiness of the creature, nor even the foresight of it, is the cause of this act; yet holiness, or the sanctification of the Spirit, is fixed as a means in it; and it is the will of God, that those whom he chooses and appoints to salvation should partake of it, or come to salvation through it; nay, he has not only chosen them "through" it, as a means, but he has chosen them to it, as a subordinate end; he has chosen them to be holy in part, in this life, and perfectly in the life to come; and holiness of heart and life, is the evidence of interest in it, and nothing more powerfully excites and engages to it. The covenant which he has made with his Son Jesus Christ, on the behalf of the chosen ones, provides abundantly for their holiness, both internal and external; see (Ezek. 36:25-27) and the promises of it serve greatly to promote it, and to influence the saints to be "perfecting holiness in the fear of God" (2 Cor. 7:1). And in this covenant is laid up a rod of correction, in love, to chastize with it the sins of God's people (Ps. 89:29-34). Justification is an act of God's grace towards them; it is God, even God the Father, that justifies, through the imputation of his Son's righteousness to them; by which the holy law of God is so far from being made void, that it is established, magnified, and made honourable: nor are justified persons exempted from obedience to it, but are more strongly bound and constrained to serve it; and though God justifies the ungodly, yet not without a righteousness provided for them, and imputed to them: nor does he justify, vindicate, or approve of their ungodliness, nor connive at it; but turns it from them, and them from that: and faith, which receives the blessing of justification from the Lord, by which men perceive their interest in it, and enjoy the comfort of it, is an operative grace, works by love to God, to Christ, and his people; and is attended with good works, the fruits of righteousness: the like may be observed with respect to other acts of the Father's grace; as adoption, pardon, &c. 
2b. Secondly, The holiness of the Son of God is to be seen in all his works; in the works of creation and providence, in common with his divine Father; and in all his works of grace; in giving himself to sanctify his church, and make it a glorious one, without spot or wrinkle, through his blood and righteousness; in redeeming his people from all iniquity, to purify them to himself a peculiar people; in bearing their sins, and making satisfaction for them, that they might live unto righteousness, and that the body of sin might be destroyed, (Eph. 5:25, 27; Titus 2:14; 1 Peter 2:24; Rom. 6:6) and so in the execution of all his offices; as a Prophet, he has appeared to be an Holy One; the faith delivered by him to the saints, is a most holy faith, wholesome words, doctrines according to godliness: as a Priest, he is holy and harmless, separate from sinners, and has offered up himself without spot to God; and though he makes intercession for transgressors, it is upon the foot of his sacrifice and righteousness: as a King, all his administrations are in purity and righteousness; and his laws, commands, and ordinances, are Holy Ones; and when he comes as judge of the world, he will appear without sin, and "judge the world in righteousness". 
2c. Thirdly, The holiness of the blessed Spirit, is visible in the formation of the human nature of Christ; in separating that mass out of which it was framed in the virgin; in sanctifying it, and preserving it from the taint and contagion of original sin; in filling the human nature, when formed, with his holy gifts and graces, and that without measure; and through him it was offered up without spot; and he was declared to be the Son of God with power, by the Spirit of holiness, through the resurrection from the dead. Moreover, his holiness is manifest in the sanctification of the chosen of God, and the redeemed of the Lamb, which is therefore called, "the sanctification of the Spirit", (2 Thess. 2:13; 1 Peter 1:2) in convincing them of sin, of the evil nature and just demerit of it; in converting them from it; in calling them with an holy calling, and to holiness; in implanting principles of grace and holiness in them; in purifying their hearts by faith, through the sprinkling of the blood of Jesus; in leading them in the way of holiness, in which men, though fools, shall not err; and in carrying on, and perfecting the work of sanctification in them, "without which none shall see the Lord".

A Body of Doctrinal Divinity 
 
Book 1—Chapter 20 
 
OF THE HOLINESS OF GOD. 
 
Having considered those attributes of God which bear a likeness to affections in men; I proceed to consider those which in them may be called virtues; as holiness, justice, or righteousness, truth, or faithfulness; and shall begin with the holiness of God. And, 
1. First, show that it is in God, and belongs to him, and what it is. The scriptures most abundantly ascribe it to him; he is very frequently called "holy", and "the Holy One"; this title he takes to himself, (Isa. 40:25; Hoses 11:9) and is often given him by others, angels and men; and, indeed, without holiness he would not be that perfect being he is; unholiness is the imperfection of every rational being in whom it is; it is what has made angels and men both impure and imperfect; and since no men, even the best, are without sin; therefore none are in themselves perfect. But as for God, his ways and works are perfect, and so is his nature; being just and true, and without iniquity (Deut. 32:4). Holiness is the purity and rectitude of his nature; whose nature is so pure, as to be without spot or stain, or anything like it: he is light and purity itself, and in him is no darkness or impurity at all; as "he is of purer eyes than to behold iniquity", so he is of a purer heart and mind than to have one sinful thought in it: his thoughts are not as ours; he is the pattern of purity and holiness, and to be copied after: men should be holy, as and because he is holy; it is one of the imitable perfections of God, in which he is to be followed; though it cannot be attained to, as it is in him, (Lev. 11:44, 45, 19:2; 1 Peter 1:15, 16). 
Holiness is an essential attribute of God; it is his nature and essence; it is himself; he is holiness itself; "he swears by himself, because he can swear by no greater"; and he will not swear by any less, and yet he swears by his holiness, (Heb. 6:13; Ps. 89:35; Amos 4:2, 6:8) which places put and compared together show that the holiness of God is himself; and it has been thought to be not so much a particular and distinct attribute of itself, as the lustre, glory, and harmony of all the rest; and is what is called "the beauty of the Lord", (Ps. 27:4) as it is the beauty of the good angels, and of regenerate men; and, indeed, what is wisdom or knowledge, without holiness, but craft and cunning? or what is power, without it, but tyranny, oppression, and cruelty? but God is "glorious in holiness", (Ex. 15:11) this dives a lustre to all his perfections, and is the glory of them; and therefore none of them are or can be exercised in a wrong manner, or to any bad purpose. And as it is his nature and essence, it is infinite and unbounded; it cannot be greater than it is, and can neither be increased nor diminished; when, therefore, men are exhorted to "sanctify" the Lord, and are directed to pray that his "name" may be "hallowed", or sanctified, (Isa. 8:13; Matthew 6:9) the meaning is not as if he was to be, or could be made more holy than he is; but that his holiness be declared, manifested, and celebrated more and more; it is so perfect that nothing can be added to it. And as it is his nature and essence, it is immutable and invariable; the holiness of a creature is changeable, as the holiness of angels and men; which has appeared by the apostasy of the one, and the fall of the other; and the holiness of saints, though its principle is the same, the acts and exercises are variable. But God is always the same holy Being, without any variableness, or shadow of turning. He is originally holy, he is so in and of himself, and of no other; there is none prior and superior to him, from whom he could derive or receive any holiness; as his Being is of himself, so is his holiness, which is himself: the holiness of angels and men is not of themselves, but of God; he is the fountain of holiness to all rational creatures that partake of it; it is peculiar to him, yea, only in him; Hannah says, in her song, "There is none holy as the Lord", (1 Sam. 2:2). In another song yet to be sung, the song of Moses and of the Lamb, it is said, "Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy" (Rev. 15:4). The holiness of creatures is but a shadow of holiness, in comparison of the holiness of God; the holy angels are chargeable with folly in his sight, and they cover their faces with their wings, while they celebrate the perfection of God's holiness; as conscious to themselves, that theirs will not bear to be compared with his (Job 4:17,18; Isa. 6:2, 3). God only is essentially, originally, underivatively, perfectly, and immutably holy. 
This must be understood not of one person in the Deity, to the exclusion of the rest; as not of the Spirit, though he is peculiarly called the "Holy Ghost", and the Holy Spirit, yet not to the exclusion of the Father and Son; so not of the Father, to the exclusion of the Son and Spirit; for as they are the one God, who is a Spirit, they partake of the same common and undivided nature, and all the perfections of it, and of this with the rest. Hence we read of the holy Elohim, or divine Persons, in the plural number; and of the Holy Ones, the Holy Father, the Holy Son, and the Holy Spirit, (Josh. 24:19; Prov. 30:5; Dan. 4:17). And no doubt respect is had to the holiness of the three divine persons, by the seraphim, when they said, "holy, holy, holy, Lord God of hosts!" (Isa. 6:3) and by the four beasts, or living creatures, continually employed in the same divine service, celebrating the perfections of God in much the same language, saying, "Holy, holy, holy, Lord God almighty!" (Rev. 4:8). As there is no doubt made of the Deity of the Father, there can be none of his holiness: our Lord addresses him under the relation of "Father", and under the epithet of "Holy Father", (John 17:11) and all that has been said of the holiness of God belongs to him; of which there can be no question made: and it is as true of the Son as of the Father; for as the Father is the holy Father, he must be the holy Son, since he is of the same nature, and is "the brightness of his Father's glory, and the express image of his person"; and as the Father is of purer eyes than to behold iniquity, so is the Son; as the Father loves righteousness and hates iniquity, this is expressly said of the Son, (Heb. 1:8, 9) he is eminently called "the Holy One of God", (Ps. 16:10) and "the Holy One of Israel", more than thirty times in the prophecy of Isaiah; and particularly is so called along with the titles of Redeemer and Husband, which are peculiar to the second Person, the Son of God, the Redeemer of his people, and the Husband of his church, (Isa. 47:4, 54:5) yea, he is called the "most holy", who was anointed with the Holy Ghost above his fellows, and "having the Spirit without measure", (Dan. 9:24) the title of holy he takes to himself when addressing the church, which is an emblem of the purest state of the church militant on earth, the church of Philadelphia; "These things saith he that is holy" (Rev. 3:7). Nay, the devil himself gives it to him; "I know thee, who thou art, the Holy One of God" (Luke 4:34). Besides, Christ is not only holy in his human nature, even perfectly so, and sanctified and set apart to his office as Mediator, by his Father; for which office holiness is a necessary requisite and qualification; but he is the Fountain of holiness to his church and people; they are sanctified in him and by him; he is made sanctification to them, and all the holiness, or holy graces that are in them, are all from him, (John 1:14, 16) which could not be, if he was not holy, and even holiness itself. And as for the blessed Spirit, the third Person in the Deity, the epithet of "holy" is commonly given to him, as before observed; and very truly, since he is of the same nature with the Father and the Son; and so he is holy by nature and essence, and as appears by his graces, operations, and influences; and by his being grieved, speaking after the manner of men, with the sins and impurities of men; the reason of which is, because they are so contrary to his pure and holy nature, that he cannot bear them, but expresses his dislike and displeasure at them (Eph. 4:29, 30). And all this will be still more clear and manifest, by considering, 
2. Secondly, The instances whereto and whereby the holiness of God is displayed, which are his works, and actions, and proceedings towards his creatures; God is holy in all his works; or his holiness is manifest in them, and by them (Ps. 145:17). 
2a. The holiness of God the Father; which is visible, 
2a1. In the works of creation; for as he made all things by his Son, not as an instrument, but as co-efficient with him, so when he overlooked them, he pronounced them very good; which he would not have done, had there been anything impure or unholy in them. Angels, not only those that stood, but those that fell, were originally holy, as made by him: the elect angels continue in the holiness in which they were created; and the angels that sinned are not in the estate in which they were at their creation; they kept not their first estate, which was an estate of purity and holiness; and abode not in the truth, in the uprightness and integrity in which they were formed (Jude 1:6; John 8:44). And as for man, he was made after the image, and in the likeness of God, which greatly consisted in holiness; a pure, holy, and upright creature he was; and had a law given him, holy, just, and good, as the rule of his obedience, and which was inscribed on his heart; some remains of which are to be found in his fallen posterity, and even in the Gentiles. 
2a2. The holiness of God appears in his works of providence; which, though many of them are dark and intricate, not easily penetrated into, and to be accounted for; yet there is nothing criminal and sinful in them: the principal thing objected to the holiness of God in his providences, is his suffering sin to be in the world; but then, though it is by his voluntary permission, or permissive will, yet he is neither the author nor abettor of it; he neither commands it, nor approves of it, nor persuades to it, nor tempts nor forces to it; but all the verse, forbids it, disapproves of it, dissuades from it, threatens to punish for it, yea, even chastises his own people for it; and, besides, overrules it for great good, and for his own glory; as the fall of Adam, the sin of Joseph's brethren, the Jews crucifixion of Christ; which have been instanced in, and observed under a former attribute: wherefore the dispensations of God, in his providence, are not to be charged with unholiness on this account. 
2a3. The holiness of Jehovah the Father is to be observed in those acts of grace which are peculiar to him; as in choosing some in Christ his Son to everlasting life, before the world began. Now though not the holiness of the creature, nor even the foresight of it, is the cause of this act; yet holiness, or the sanctification of the Spirit, is fixed as a means in it; and it is the will of God, that those whom he chooses and appoints to salvation should partake of it, or come to salvation through it; nay, he has not only chosen them "through" it, as a means, but he has chosen them to it, as a subordinate end; he has chosen them to be holy in part, in this life, and perfectly in the life to come; and holiness of heart and life, is the evidence of interest in it, and nothing more powerfully excites and engages to it. The covenant which he has made with his Son Jesus Christ, on the behalf of the chosen ones, provides abundantly for their holiness, both internal and external; see (Ezek. 36:25-27) and the promises of it serve greatly to promote it, and to influence the saints to be "perfecting holiness in the fear of God" (2 Cor. 7:1). And in this covenant is laid up a rod of correction, in love, to chastize with it the sins of God's people (Ps. 89:29-34). Justification is an act of God's grace towards them; it is God, even God the Father, that justifies, through the imputation of his Son's righteousness to them; by which the holy law of God is so far from being made void, that it is established, magnified, and made honourable: nor are justified persons exempted from obedience to it, but are more strongly bound and constrained to serve it; and though God justifies the ungodly, yet not without a righteousness provided for them, and imputed to them: nor does he justify, vindicate, or approve of their ungodliness, nor connive at it; but turns it from them, and them from that: and faith, which receives the blessing of justification from the Lord, by which men perceive their interest in it, and enjoy the comfort of it, is an operative grace, works by love to God, to Christ, and his people; and is attended with good works, the fruits of righteousness: the like may be observed with respect to other acts of the Father's grace; as adoption, pardon, &c. 
2b. Secondly, The holiness of the Son of God is to be seen in all his works; in the works of creation and providence, in common with his divine Father; and in all his works of grace; in giving himself to sanctify his church, and make it a glorious one, without spot or wrinkle, through his blood and righteousness; in redeeming his people from all iniquity, to purify them to himself a peculiar people; in bearing their sins, and making satisfaction for them, that they might live unto righteousness, and that the body of sin might be destroyed, (Eph. 5:25, 27; Titus 2:14; 1 Peter 2:24; Rom. 6:6) and so in the execution of all his offices; as a Prophet, he has appeared to be an Holy One; the faith delivered by him to the saints, is a most holy faith, wholesome words, doctrines according to godliness: as a Priest, he is holy and harmless, separate from sinners, and has offered up himself without spot to God; and though he makes intercession for transgressors, it is upon the foot of his sacrifice and righteousness: as a King, all his administrations are in purity and righteousness; and his laws, commands, and ordinances, are Holy Ones; and when he comes as judge of the world, he will appear without sin, and "judge the world in righteousness". 
2c. Thirdly, The holiness of the blessed Spirit, is visible in the formation of the human nature of Christ; in separating that mass out of which it was framed in the virgin; in sanctifying it, and preserving it from the taint and contagion of original sin; in filling the human nature, when formed, with his holy gifts and graces, and that without measure; and through him it was offered up without spot; and he was declared to be the Son of God with power, by the Spirit of holiness, through the resurrection from the dead. Moreover, his holiness is manifest in the sanctification of the chosen of God, and the redeemed of the Lamb, which is therefore called, "the sanctification of the Spirit", (2 Thess. 2:13; 1 Peter 1:2) in convincing them of sin, of the evil nature and just demerit of it; in converting them from it; in calling them with an holy calling, and to holiness; in implanting principles of grace and holiness in them; in purifying their hearts by faith, through the sprinkling of the blood of Jesus; in leading them in the way of holiness, in which men, though fools, shall not err; and in carrying on, and perfecting the work of sanctification in them, "without which none shall see the Lord".

A Body of Doctrinal Divinity Book 1—Chapter 20 OF THE HOLINESS OF GOD. Having considered those attributes of God which bear a likeness to affections in men; I proceed to consider those which in them may be called virtues; as holiness, justice, or righteousness, truth, or faithfulness; and shall begi

Of the Holiness of God.

There is a great need in the body of Christ for consistent reading of the Holy Scriptures in their entirety, book by book, chapter by chapter, verse by verse. In this case we are encouraging a chronological reading of the Scriptures. Most of the confusion is created when certain teachers, groups, or denominations take singular verses out of context and compare them with others. Though it is a good spiritual principle to compare spiritual truths with spiritual truths,1139 yet this must all be done in the larger context of God’s Word. Therefore we are encouraging all of God’s saints to have a consistent discipline of reading through the whole Scriptures once a year as a supplemental reading plan. 
This plan takes just 10-25 minutes of your day to read through the given chapters. One recommendation is to mark or underline one verse that stood out to you that you can apply into your life or memorize.1140 In your reading, see the person of the Lord Jesus Christ in all the chapters for our Lord said that the Scriptures testified of Him.1141 Learn of the character of God and spend time praying to the Lord what you have learnt. Also, we recommend that believers spend extra time reading through the Book of Acts on an ongoing basis for it is a clear blueprint for the Church and need for the Holy Spirit. 
Lastly, we highly recommend you spend much more time in the Scriptures on your own where the Holy Spirit is leading you to meditate on.1142 Let this plan be a possible solution for you to ensure you are reading through all the Scriptures at least once per year. You can check the boxes * beside each passage as a checklist. 
 
 
1139 1 Corinthians 2:13 
1140 James 1:22, Psalm 119:11 
1141 Luke 24:27 
1142 Psalm 119:15-16 
 
 
 
 
 
READING SCHEDULE 
 
Jan 1: Genesis 1-3 * 
Jan 2: Genesis 4-7 * 
Jan 3: Genesis 8-11 * 
Jan 4: Job 1-5 * 
Jan 5: Job 6-9 * 
Jan 6: Job 10-13 * 
Jan 7: Job 14-16 * 
Jan 8: Job 17-20 * 
Jan 9: Job 21-23 * 
Jan 10: Job 24-28 * 
Jan 11: Job 29-31 * 
Jan 12: Job 32-34 * 
Jan 13: Job 35-37 * 
Jan 14: Job 38-39 * 
Jan 15: Job 40-42 * 
Jan 16: Genesis 12-15 * 
Jan 17: Genesis 16-18 * 
Jan 18: Genesis 19-21 * 
Jan 19: Genesis 22-24 * 
Jan 20: Genesis 25-26 * 
Jan 21: Genesis 27-29 * 
Jan 22: Genesis 30-31 * 
Jan 23: Genesis 32-34 * 
Jan 24: Genesis 35-37 * 
Jan 25: Genesis 38-40 * 
Jan 26: Genesis 41-42 * 
Jan 27: Genesis 43-45 * 
Jan 28: Genesis 46-47 * 
Jan 29: Genesis 48-50 * 
Jan 30: Exodus 1-3 * 
Jan 31: Exodus 4-6 * 
Feb 1: Exodus 7-9 * 
Feb 2: Exodus 10-12 * 
Feb 3: Exodus 13-15 * 
Feb 4: Exodus 16-18 * 
Feb 5: Exodus 19-21 * 
Feb 6: Exodus 22-24 * 
Feb 7: Exodus 25-27 * 
Feb 8: Exodus 28-29 * 
Feb 9: Exodus 30-32 * 
Feb 10: Exodus 33-35 * 
Feb 11: Exodus 36-38 * 
Feb 12: Exodus 39-40 * 
Feb 13: Leviticus 1-4 * 
Feb 14: Leviticus 5-7 * 
Feb 15: Leviticus 8-10 * 
Feb 16: Leviticus 11-13 * 
Feb 17: Leviticus 14-15 * 
Feb 18: Leviticus 16-18 * 
Feb 19: Leviticus 19-21 * 
Feb 20: Leviticus 22-23 * 
Feb 21: Leviticus 24-25 * 
Feb 22: Leviticus 26-27 * 
Feb 23: Numbers 1-2 * 
Feb 24: Numbers 3-4 * 
Feb 25: Numbers 5-6 * 
Feb 26: Numbers 7 * 
Feb 27: Numbers 8-10 * 
Feb 28-29: Numbers 11-13 * 
Mar 1: Numbers 14-15; Psalm 90 * 
Mar 2: Numbers 16-17 * 
Mar 3: Numbers 18-20 * 
Mar 4: Numbers 21-22 * 
Mar 5: Numbers 23-25 * 
Mar 6: Numbers 26-27 * 
Mar 7: Numbers 28-30 * 
Mar 8: Numbers 31-32 * 
Mar 9: Numbers 33-34 * 
Mar 10: Numbers 35-36 * 
Mar 11: Deuteronomy 1-2 * 
Mar 12: Deuteronomy 3-4 * 
Mar 13: Deuteronomy 5-7 * 
Mar 14: Deuteronomy 8-10 * 
Mar 15: Deuteronomy 11-13 * 
Mar 16: Deuteronomy 14-16 * 
Mar 17: Deuteronomy 17-20 * 
Mar 18: Deuteronomy 21-23 * 
Mar 19: Deuteronomy 24-27 * 
Mar 20: Deuteronomy 28-29 * 
Mar 21: Deuteronomy 30-31 * 
Mar 22: Deuteronomy 32-34; Psalm 91 * 
Mar 23: Joshua 1-4 * 
Mar 24: Joshua 5-8 * 
Mar 25: Joshua 9-11 * 
Mar 26: Joshua 12-15 * 
Mar 27: Joshua 16-18 * 
Mar 28: Joshua 19-21 * 
Mar 29: Joshua 22-24 * 
Mar 30: Judges 1-2 * 
Mar 31: Judges 3-5 * 
Apr 1: Judges 6-7 * 
Apr 2: Judges 8-9 * 
Apr 3: Judges 10-12 * 
Apr 4: Judges 13-15 * 
Apr 5: Judges 16-18 * 
Apr 6: Judges 19-21 * 
Apr 7: Ruth * 
Apr 8: 1 Samuel 1-3 * 
Apr 9: 1 Samuel 4-8 * 
Apr 10: 1 Samuel 9-12 * 
Apr 11: 1 Samuel 13-14 * 
Apr 12: 1 Samuel 15-17 * 
Apr 13: 1 Samuel 18-20; Psalms 11, 59 * 
Apr 14: 1 Samuel 21-24 * 
Apr 15: Psalms 7, 27, 31, 34, 52 * 
Apr 16: Psalms 56, 120, 140-142 * 
Apr 17: 1 Samuel 25-27 * 
Apr 18: Psalms 17, 35, 54, 63 * 
Apr 19: 1 Samuel 28-31; Ps 18 * 
Apr 20: Psalms 121, 123-125, 128-130 * 
Apr 21: 2 Samuel 1-4 * 
Apr 22: Psalms 6, 8-10, 14, 16, 19, 21 * 
Apr 23: 1 Chronicles 1-2 * 
Apr 24: Psalms 43-45, 49, 84-85, 87 * 
Apr 25: 1 Chronicles 3-5 * 
Apr 26: Psalms 73, 77-78 * 
Apr 27: 1 Chronicles 6 * 
Apr 28: Psalms 81, 88, 92-93 * 
Apr 29: 1 Chronicles 7-10 * 
Apr 30: Psalms 102-104 * 
May 1: 2 Samuel 5:1-10; 1 Chronicles 11-12 * 
May 2: Psalm 133 * 
May 3: Psalms 106-107 * 
May 4: 2 Samuel 5:11-6:23; 1 Chronicles 13-16 * 
May 5: Psalms 1-2, 15, 22-24, 47, 68 * 
May 6: Psalms 89, 96, 100-101, 105, 132 * 
May 7: 2 Samuel 7; 1 Chronicles 17 * 
May 8: Psalms 25, 29, 33, 36, 39 * 
May 9: 2 Samuel 8-9; 1 Chronicles 18 * 
May 10: Psalms 50, 53, 60, 75 * 
May 11: 2 Samuel 10; 1 Chronicles 19; Psalm 20 * 
May 12: Psalms 65-67, 69-70 * 
May 13: 2 Samuel 11-12; 1 Chronicles 20 * 
May 14: Psalm 32, 51, 86, 122 * 
May 15: 2 Samuel 13-15 * 
May 16: Psalm 3-4, 12-13, 28, 55 * 
May 17: 2 Samuel 16-18 * 
May 18: Psalms 26, 40, 58, 61-62, 64 * 
May 19: 2 Samuel 19-21 * 
May 20: Psalms 5, 38, 41-42 * 
May 21: 2 Samuel 22-23; Psalm 57 * 
May 22: Psalms 95, 97-99 * 
May 23: 2 Samuel 24; 1 Chronicles 21-22; Psalm 30 * 
May 24: Psalm 108-110 * 
May 25: 1 Chronicles 23-25 * 
May 26: Psalm 131, 138-139, 143-145 * 
May 27: 1 Chronicles 26-29; Psalm 127 * 
May 28: Psalms 111-118 * 
May 29: 1 Kings 1-2; Psalms 37, 71, 94 * 
May 30: Psalm 119:1-88 * 
May 31: 1 Kings 3-4; 2 Chronicles 1; Psalm 72 * 
Jun 1: Psalm 119:89-176 * 
Jun 2: Song of Songs * 
Jun 3: Proverbs 1-3 * 
Jun 4: Proverbs 4-6 * 
Jun 5: Proverbs 7-9 * 
Jun 6: Proverbs 10-12 * 
Jun 7: Proverbs 13-15 * 
Jun 8: Proverbs 16-18 * 
Jun 9: Proverbs 19-21 * 
Jun 10: Proverbs 22-24 * 
Jun 11: 1 Kings 5-6; 2 Chronicles 2-3 * 
Jun 12: 1 Kings 7; 2 Chronicles 4 * 
Jun 13: 1 Kings 8; 2 Chronicles 5 * 
Jun 14: 2 Chronicles 6-7; Psalm 136 * 
Jun 15: Psalms 134, 146-150 * 
Jun 16: 1 King 9; 2 Chronicles 8 * 
Jun 17: Proverbs 25-26 * 
Jun 18: Proverbs 27-29 * 
Jun 19: Ecclesiastes 1-6 * 
Jun 20: Ecclesiastes 7-12 * 
Jun 21: 1 Kings 10-11; 2 Chronicles 9 * 
Jun 22: Proverbs 30-31 * 
Jun 23: 1 Kings 12-14 * 
Jun 24: 2 Chronicles 10-12 * 
Jun 25: 1 Kings 15:1-24; 2 Chronicles 13-16 * 
Jun 26: 1 Kings 15:25-16:34; 2 Chronicles 17 * 
Jun 27: 1 Kings 17-19 * 
Jun 28: 1 Kings 20-21 * 
Jun 29: 1 Kings 22; 2 Chronicles 18 * 
Jun 30: 2 Chronicles 19-23 * 
Jul 1: Obadiah; Psalms 82-83 * 
Jul 2: 2 Kings 1-4 * 
Jul 3: 2 Kings 5-8 * 
Jul 4: 2 Kings 9-11 * 
Jul 5: 2 Kings 12-13; 2 Chronicles 24 * 
Jul 6: 2 Kings 14; 2 Chronicles 25 * 
Jul 7: Jonah * 
Jul 8: 2 Kings 15; 2 Chronicles 26 * 
Jul 9: Isaiah 1-4 * 
Jul 10: Isaiah 5-8 * 
Jul 11: Amos 1-5 * 
Jul 12: Amos 6-9 * 
Jul 13: 2 Chronicles 27; Isaiah 9-12 * 
Jul 14: Micah * 
Jul 15: 2 Chronicles 28; 2 Kings 16-17 * 
Jul 16: Isaiah 13-17 * 
Jul 17: Isaiah 18-22 * 
Jul 18: Isaiah 23-27 * 
Jul 19: 2 Kings 18:1-8; 2 Chronicles 29-31; Psalm 48 * 
Jul 20: Hosea 1-7 * 
Jul 21: Hosea 8-14 * 
Jul 22: Isaiah 28-30 * 
Jul 23: Isaiah 31-34 * 
Jul 24: Isaiah 35-36 * 
Jul 25: Isaiah 37-39; Psalm 76 * 
Jul 26: Isaiah 40-43 * 
Jul 27: Isaiah 44-48 * 
Jul 28: 2 Kings 18:9-19:37; Psalms 46, 80, 135 * 
Jul 29: Isaiah 49-53 * 
Jul 30: Isaiah 54-58 * 
Jul 31: Isaiah 59-63 * 
Aug 1: Isaiah 64-66 * 
Aug 2: 2 Kings 20-21 * 
Aug 3: 2 Chronicles 32-33 * 
Aug 4: Nahum * 
Aug 5: 2 Kings 22-23; 2 Chronicles 34-35 * 
Aug 6: Zephaniah * 
Aug 7: Jeremiah 1-3 * 
Aug 8: Jeremiah 4-6 * 
Aug 9: Jeremiah 7-9 * 
Aug 10: Jeremiah 10-13 * 
Aug 11: Jeremiah 14-17 * 
Aug 12: Jeremiah 18-22 * 
Aug 13: Jeremiah 23-25 * 
Aug 14: Jeremiah 26-29 * 
Aug 15: Jeremiah 30-31 * 
Aug 16: Jeremiah 32-34 * 
Aug 17: Jeremiah 35-37 * 
Aug 18: Jeremiah 38-40; Psalms 74, 79 * 
Aug 19: 2 Kings 24-25; 2 Chronicles 36 * 
Aug 20: Habakkuk * 
Aug 21: Jeremiah 41-45 * 
Aug 22: Jeremiah 46-48 * 
Aug 23: Jeremiah 49-50 * 
Aug 24: Jeremiah 51-52 * 
Aug 25: Lamentations 1:1-3:36 * 
Aug 26: Lamentations 3:37-5:22 * 
Aug 27: Ezekiel 1-4 * 
Aug 28: Ezekiel 5-8 * 
Aug 29: Ezekiel 9-12 * 
Aug 30: Ezekiel 13-15 * 
Aug 31: Ezekiel 16-17 * 
Sep 1: Ezekiel 18-19 * 
Sep 2: Ezekiel 20-21 * 
Sep 3: Ezekiel 22-23 * 
Sep 4: Ezekiel 24-27 * 
Sep 5: Ezekiel 28-31 * 
Sep 6: Ezekiel 32-34 * 
Sep 7: Ezekiel 35-37 * 
Sep 8: Ezekiel 38-39 * 
Sep 9: Ezekiel 40-41 * 
Sep 10: Ezekiel 42-43 * 
Sep 11: Ezekiel 44-45 * 
Sep 12: Ezekiel 46-48 * 
Sep 13: Joel * 
Sep 14: Daniel 1-3 * 
Sep 15: Daniel 4-6 * 
Sep 16: Daniel 7-9 * 
Sep 17: Daniel 10-12 * 
Sep 18: Ezra 1-3 * 
Sep 19: Ezra 4-6; Psalm 137 * 
Sep 20: Haggai * 
Sep 21: Zechariah 1-7 * 
Sep 22: Zechariah 8-14 * 
Sep 23: Esther 1-5 * 
Sep 24: Esther 6-10 * 
Sep 25: Ezra 7-10 * 
Sep 26: Nehemiah 1-5 * 
Sep 27: Nehemiah 6-7 * 
Sep 28: Nehemiah 8-10 * 
Sep 29: Nehemiah 11-13; Psalm 126 * 
Sep 30: Malachi * 
Oct 1: Luke 1; John 1:1-14 * 
Oct 2: Matthew 1; Luke 2:1-38 * 
Oct 3: Matthew 2; Luke 2:39-52 * 
Oct 4: Matthew 3; Mark 1; Luke 3 * 
Oct 5: Matthew 4; Luke 4-5; John 1:15-51 * 
Oct 6: John 2-4 * 
Oct 7: Mark 2 * 
Oct 8: John 5 * 
Oct 9: Matthew 12:1-21; Mark 3; Luke 6 * 
Oct 10: Matthew 5-7 * 
Oct 11: Matthew 8:1-13; Luke 7 * 
Oct 12: Matthew 11 * 
Oct 13: Matthew 12:22-50 * 
Oct 14: Matthew 13; Luke 8 * 
Oct 15: Matthew 8:14-34; Mark 4-5 * 
Oct 16: Matthew 9-10 * 
Oct 17: Matthew 14; Mark 6; Luke 9:1-17 * 
Oct 18: John 6 * 
Oct 19: Matthew 15; Mark 7 * 
Oct 20: Matthew 16; Mark 8; Luke 9:18-27 * 
Oct 21: Matthew 17; Mark 9; Luke 9:28-62 * 
Oct 22: Matthew 18 * 
Oct 23: John 7-8 * 
Oct 24: John 9:1-10:21 * 
Oct 25: Luke 10-11; John 10:22-42 * 
Oct 26: Luke 12-13 * 
Oct 27: Luke 14-15 * 
Oct 28: Luke 16-17:10 * 
Oct 29: John 11 * 
Oct 30: Luke 17:11-18:14 * 
Oct 31: Matthew 19; Mark 10 * 
Nov 1: Matthew 20-21 * 
Nov 2: Luke 18:15-19:48 * 
Nov 3: Mark 11; John 12 * 
Nov 4: Matthew 22; Mark 12 * 
Nov 5: Matthew 23; Luke 20-21 * 
Nov 6: Mark 13 * 
Nov 7: Matthew 24 * 
Nov 8: Matthew 25 * 
Nov 9: Matthew 26; Mark 14 * 
Nov 10: Luke 22; John 13 * 
Nov 11: John 14-17 * 
Nov 12: Matthew 27; Mark 15 * 
Nov 13: Luke 23; John 18-19 * 
Nov 14: Matthew 28; Mark 16 * 
Nov 15: Luke 24; John 20-21 * 
Nov 16: Acts 1-3 * 
Nov 17: Acts 4-6 * 
Nov 18: Acts 7-8 * 
Nov 19: Acts 9-10 * 
Nov 20: Acts 11-12 * 
Nov 21: Acts 13-14 * 
Nov 22: James * 
Nov 23: Acts 15-16 * 
Nov 24: Galatians 1-3 * 
Nov 25: Galatians 4-6 * 
Nov 26: Acts 17-18:18 * 
Nov 27: 1 Thessalonians; 2 Thessalonians * 
Nov 28: Acts 18:19-19:41 * 
Nov 29: 1 Corinthians 1-4 * 
Nov 30: 1 Corinthians 5-8 * 
Dec 1: 1 Corinthians 9-11 * 
Dec 2: 1 Corinthians 12-14 * 
Dec 3: 1 Corinthians 15-16 * 
Dec 4: 2 Corinthians 1-4 * 
Dec 5: 2 Corinthians 5-9 * 
Dec 6: 2 Corinthians 10-13 * 
Dec 7: Acts 20:1-3; Romans 1-3 * 
Dec 8: Romans 4-7 * 
Dec 9: Romans 8-10 * 
Dec 10: Romans 11-13 * 
Dec 11: Romans 14-16 * 
Dec 12: Acts 20:4-23:35 * 
Dec 13: Acts 24-26 * 
Dec 14: Acts 27-28 * 
Dec 15: Colossians; Philemon * 
Dec 16: Ephesians * 
Dec 17: Philippians * 
Dec 18: 1 Timothy * 
Dec 19: Titus * 
Dec 20: 1 Peter * 
Dec 21: Hebrews 1-6 * 
Dec 22: Hebrews 7-10 * 
Dec 23: Hebrews 11-13 * 
Dec 24: 2 Timothy * 
Dec 25: 2 Peter; Jude * 
Dec 26: 1 John * 
Dec 27: 2 John; 3 John * 
Dec 28: Revelation 1-5 * 
Dec 29: Revelation 6-11 * 
Dec 30: Revelation 12-18 * 
Dec 31: Revelation 19-22 *

There is a great need in the body of Christ for consistent reading of the Holy Scriptures in their entirety, book by book, chapter by chapter, verse by verse. In this case we are encouraging a chronological reading of the Scriptures. Most of the confusion is created when certain teachers, groups, or denominations take singular verses out of context and compare them with others. Though it is a good spiritual principle to compare spiritual truths with spiritual truths,1139 yet this must all be done in the larger context of God’s Word. Therefore we are encouraging all of God’s saints to have a consistent discipline of reading through the whole Scriptures once a year as a supplemental reading plan. 
This plan takes just 10-25 minutes of your day to read through the given chapters. One recommendation is to mark or underline one verse that stood out to you that you can apply into your life or memorize.1140 In your reading, see the person of the Lord Jesus Christ in all the chapters for our Lord said that the Scriptures testified of Him.1141 Learn of the character of God and spend time praying to the Lord what you have learnt. Also, we recommend that believers spend extra time reading through the Book of Acts on an ongoing basis for it is a clear blueprint for the Church and need for the Holy Spirit. 
Lastly, we highly recommend you spend much more time in the Scriptures on your own where the Holy Spirit is leading you to meditate on.1142 Let this plan be a possible solution for you to ensure you are reading through all the Scriptures at least once per year. You can check the boxes * beside each passage as a checklist. 
 
 
1139 1 Corinthians 2:13 
1140 James 1:22, Psalm 119:11 
1141 Luke 24:27 
1142 Psalm 119:15-16 
 
 
 
 
 
READING SCHEDULE 
 
Jan 1: Genesis 1-3 * 
Jan 2: Genesis 4-7 * 
Jan 3: Genesis 8-11 * 
Jan 4: Job 1-5 * 
Jan 5: Job 6-9 * 
Jan 6: Job 10-13 * 
Jan 7: Job 14-16 * 
Jan 8: Job 17-20 * 
Jan 9: Job 21-23 * 
Jan 10: Job 24-28 * 
Jan 11: Job 29-31 * 
Jan 12: Job 32-34 * 
Jan 13: Job 35-37 * 
Jan 14: Job 38-39 * 
Jan 15: Job 40-42 * 
Jan 16: Genesis 12-15 * 
Jan 17: Genesis 16-18 * 
Jan 18: Genesis 19-21 * 
Jan 19: Genesis 22-24 * 
Jan 20: Genesis 25-26 * 
Jan 21: Genesis 27-29 * 
Jan 22: Genesis 30-31 * 
Jan 23: Genesis 32-34 * 
Jan 24: Genesis 35-37 * 
Jan 25: Genesis 38-40 * 
Jan 26: Genesis 41-42 * 
Jan 27: Genesis 43-45 * 
Jan 28: Genesis 46-47 * 
Jan 29: Genesis 48-50 * 
Jan 30: Exodus 1-3 * 
Jan 31: Exodus 4-6 * 
Feb 1: Exodus 7-9 * 
Feb 2: Exodus 10-12 * 
Feb 3: Exodus 13-15 * 
Feb 4: Exodus 16-18 * 
Feb 5: Exodus 19-21 * 
Feb 6: Exodus 22-24 * 
Feb 7: Exodus 25-27 * 
Feb 8: Exodus 28-29 * 
Feb 9: Exodus 30-32 * 
Feb 10: Exodus 33-35 * 
Feb 11: Exodus 36-38 * 
Feb 12: Exodus 39-40 * 
Feb 13: Leviticus 1-4 * 
Feb 14: Leviticus 5-7 * 
Feb 15: Leviticus 8-10 * 
Feb 16: Leviticus 11-13 * 
Feb 17: Leviticus 14-15 * 
Feb 18: Leviticus 16-18 * 
Feb 19: Leviticus 19-21 * 
Feb 20: Leviticus 22-23 * 
Feb 21: Leviticus 24-25 * 
Feb 22: Leviticus 26-27 * 
Feb 23: Numbers 1-2 * 
Feb 24: Numbers 3-4 * 
Feb 25: Numbers 5-6 * 
Feb 26: Numbers 7 * 
Feb 27: Numbers 8-10 * 
Feb 28-29: Numbers 11-13 * 
Mar 1: Numbers 14-15; Psalm 90 * 
Mar 2: Numbers 16-17 * 
Mar 3: Numbers 18-20 * 
Mar 4: Numbers 21-22 * 
Mar 5: Numbers 23-25 * 
Mar 6: Numbers 26-27 * 
Mar 7: Numbers 28-30 * 
Mar 8: Numbers 31-32 * 
Mar 9: Numbers 33-34 * 
Mar 10: Numbers 35-36 * 
Mar 11: Deuteronomy 1-2 * 
Mar 12: Deuteronomy 3-4 * 
Mar 13: Deuteronomy 5-7 * 
Mar 14: Deuteronomy 8-10 * 
Mar 15: Deuteronomy 11-13 * 
Mar 16: Deuteronomy 14-16 * 
Mar 17: Deuteronomy 17-20 * 
Mar 18: Deuteronomy 21-23 * 
Mar 19: Deuteronomy 24-27 * 
Mar 20: Deuteronomy 28-29 * 
Mar 21: Deuteronomy 30-31 * 
Mar 22: Deuteronomy 32-34; Psalm 91 * 
Mar 23: Joshua 1-4 * 
Mar 24: Joshua 5-8 * 
Mar 25: Joshua 9-11 * 
Mar 26: Joshua 12-15 * 
Mar 27: Joshua 16-18 * 
Mar 28: Joshua 19-21 * 
Mar 29: Joshua 22-24 * 
Mar 30: Judges 1-2 * 
Mar 31: Judges 3-5 * 
Apr 1: Judges 6-7 * 
Apr 2: Judges 8-9 * 
Apr 3: Judges 10-12 * 
Apr 4: Judges 13-15 * 
Apr 5: Judges 16-18 * 
Apr 6: Judges 19-21 * 
Apr 7: Ruth * 
Apr 8: 1 Samuel 1-3 * 
Apr 9: 1 Samuel 4-8 * 
Apr 10: 1 Samuel 9-12 * 
Apr 11: 1 Samuel 13-14 * 
Apr 12: 1 Samuel 15-17 * 
Apr 13: 1 Samuel 18-20; Psalms 11, 59 * 
Apr 14: 1 Samuel 21-24 * 
Apr 15: Psalms 7, 27, 31, 34, 52 * 
Apr 16: Psalms 56, 120, 140-142 * 
Apr 17: 1 Samuel 25-27 * 
Apr 18: Psalms 17, 35, 54, 63 * 
Apr 19: 1 Samuel 28-31; Ps 18 * 
Apr 20: Psalms 121, 123-125, 128-130 * 
Apr 21: 2 Samuel 1-4 * 
Apr 22: Psalms 6, 8-10, 14, 16, 19, 21 * 
Apr 23: 1 Chronicles 1-2 * 
Apr 24: Psalms 43-45, 49, 84-85, 87 * 
Apr 25: 1 Chronicles 3-5 * 
Apr 26: Psalms 73, 77-78 * 
Apr 27: 1 Chronicles 6 * 
Apr 28: Psalms 81, 88, 92-93 * 
Apr 29: 1 Chronicles 7-10 * 
Apr 30: Psalms 102-104 * 
May 1: 2 Samuel 5:1-10; 1 Chronicles 11-12 * 
May 2: Psalm 133 * 
May 3: Psalms 106-107 * 
May 4: 2 Samuel 5:11-6:23; 1 Chronicles 13-16 * 
May 5: Psalms 1-2, 15, 22-24, 47, 68 * 
May 6: Psalms 89, 96, 100-101, 105, 132 * 
May 7: 2 Samuel 7; 1 Chronicles 17 * 
May 8: Psalms 25, 29, 33, 36, 39 * 
May 9: 2 Samuel 8-9; 1 Chronicles 18 * 
May 10: Psalms 50, 53, 60, 75 * 
May 11: 2 Samuel 10; 1 Chronicles 19; Psalm 20 * 
May 12: Psalms 65-67, 69-70 * 
May 13: 2 Samuel 11-12; 1 Chronicles 20 * 
May 14: Psalm 32, 51, 86, 122 * 
May 15: 2 Samuel 13-15 * 
May 16: Psalm 3-4, 12-13, 28, 55 * 
May 17: 2 Samuel 16-18 * 
May 18: Psalms 26, 40, 58, 61-62, 64 * 
May 19: 2 Samuel 19-21 * 
May 20: Psalms 5, 38, 41-42 * 
May 21: 2 Samuel 22-23; Psalm 57 * 
May 22: Psalms 95, 97-99 * 
May 23: 2 Samuel 24; 1 Chronicles 21-22; Psalm 30 * 
May 24: Psalm 108-110 * 
May 25: 1 Chronicles 23-25 * 
May 26: Psalm 131, 138-139, 143-145 * 
May 27: 1 Chronicles 26-29; Psalm 127 * 
May 28: Psalms 111-118 * 
May 29: 1 Kings 1-2; Psalms 37, 71, 94 * 
May 30: Psalm 119:1-88 * 
May 31: 1 Kings 3-4; 2 Chronicles 1; Psalm 72 * 
Jun 1: Psalm 119:89-176 * 
Jun 2: Song of Songs * 
Jun 3: Proverbs 1-3 * 
Jun 4: Proverbs 4-6 * 
Jun 5: Proverbs 7-9 * 
Jun 6: Proverbs 10-12 * 
Jun 7: Proverbs 13-15 * 
Jun 8: Proverbs 16-18 * 
Jun 9: Proverbs 19-21 * 
Jun 10: Proverbs 22-24 * 
Jun 11: 1 Kings 5-6; 2 Chronicles 2-3 * 
Jun 12: 1 Kings 7; 2 Chronicles 4 * 
Jun 13: 1 Kings 8; 2 Chronicles 5 * 
Jun 14: 2 Chronicles 6-7; Psalm 136 * 
Jun 15: Psalms 134, 146-150 * 
Jun 16: 1 King 9; 2 Chronicles 8 * 
Jun 17: Proverbs 25-26 * 
Jun 18: Proverbs 27-29 * 
Jun 19: Ecclesiastes 1-6 * 
Jun 20: Ecclesiastes 7-12 * 
Jun 21: 1 Kings 10-11; 2 Chronicles 9 * 
Jun 22: Proverbs 30-31 * 
Jun 23: 1 Kings 12-14 * 
Jun 24: 2 Chronicles 10-12 * 
Jun 25: 1 Kings 15:1-24; 2 Chronicles 13-16 * 
Jun 26: 1 Kings 15:25-16:34; 2 Chronicles 17 * 
Jun 27: 1 Kings 17-19 * 
Jun 28: 1 Kings 20-21 * 
Jun 29: 1 Kings 22; 2 Chronicles 18 * 
Jun 30: 2 Chronicles 19-23 * 
Jul 1: Obadiah; Psalms 82-83 * 
Jul 2: 2 Kings 1-4 * 
Jul 3: 2 Kings 5-8 * 
Jul 4: 2 Kings 9-11 * 
Jul 5: 2 Kings 12-13; 2 Chronicles 24 * 
Jul 6: 2 Kings 14; 2 Chronicles 25 * 
Jul 7: Jonah * 
Jul 8: 2 Kings 15; 2 Chronicles 26 * 
Jul 9: Isaiah 1-4 * 
Jul 10: Isaiah 5-8 * 
Jul 11: Amos 1-5 * 
Jul 12: Amos 6-9 * 
Jul 13: 2 Chronicles 27; Isaiah 9-12 * 
Jul 14: Micah * 
Jul 15: 2 Chronicles 28; 2 Kings 16-17 * 
Jul 16: Isaiah 13-17 * 
Jul 17: Isaiah 18-22 * 
Jul 18: Isaiah 23-27 * 
Jul 19: 2 Kings 18:1-8; 2 Chronicles 29-31; Psalm 48 * 
Jul 20: Hosea 1-7 * 
Jul 21: Hosea 8-14 * 
Jul 22: Isaiah 28-30 * 
Jul 23: Isaiah 31-34 * 
Jul 24: Isaiah 35-36 * 
Jul 25: Isaiah 37-39; Psalm 76 * 
Jul 26: Isaiah 40-43 * 
Jul 27: Isaiah 44-48 * 
Jul 28: 2 Kings 18:9-19:37; Psalms 46, 80, 135 * 
Jul 29: Isaiah 49-53 * 
Jul 30: Isaiah 54-58 * 
Jul 31: Isaiah 59-63 * 
Aug 1: Isaiah 64-66 * 
Aug 2: 2 Kings 20-21 * 
Aug 3: 2 Chronicles 32-33 * 
Aug 4: Nahum * 
Aug 5: 2 Kings 22-23; 2 Chronicles 34-35 * 
Aug 6: Zephaniah * 
Aug 7: Jeremiah 1-3 * 
Aug 8: Jeremiah 4-6 * 
Aug 9: Jeremiah 7-9 * 
Aug 10: Jeremiah 10-13 * 
Aug 11: Jeremiah 14-17 * 
Aug 12: Jeremiah 18-22 * 
Aug 13: Jeremiah 23-25 * 
Aug 14: Jeremiah 26-29 * 
Aug 15: Jeremiah 30-31 * 
Aug 16: Jeremiah 32-34 * 
Aug 17: Jeremiah 35-37 * 
Aug 18: Jeremiah 38-40; Psalms 74, 79 * 
Aug 19: 2 Kings 24-25; 2 Chronicles 36 * 
Aug 20: Habakkuk * 
Aug 21: Jeremiah 41-45 * 
Aug 22: Jeremiah 46-48 * 
Aug 23: Jeremiah 49-50 * 
Aug 24: Jeremiah 51-52 * 
Aug 25: Lamentations 1:1-3:36 * 
Aug 26: Lamentations 3:37-5:22 * 
Aug 27: Ezekiel 1-4 * 
Aug 28: Ezekiel 5-8 * 
Aug 29: Ezekiel 9-12 * 
Aug 30: Ezekiel 13-15 * 
Aug 31: Ezekiel 16-17 * 
Sep 1: Ezekiel 18-19 * 
Sep 2: Ezekiel 20-21 * 
Sep 3: Ezekiel 22-23 * 
Sep 4: Ezekiel 24-27 * 
Sep 5: Ezekiel 28-31 * 
Sep 6: Ezekiel 32-34 * 
Sep 7: Ezekiel 35-37 * 
Sep 8: Ezekiel 38-39 * 
Sep 9: Ezekiel 40-41 * 
Sep 10: Ezekiel 42-43 * 
Sep 11: Ezekiel 44-45 * 
Sep 12: Ezekiel 46-48 * 
Sep 13: Joel * 
Sep 14: Daniel 1-3 * 
Sep 15: Daniel 4-6 * 
Sep 16: Daniel 7-9 * 
Sep 17: Daniel 10-12 * 
Sep 18: Ezra 1-3 * 
Sep 19: Ezra 4-6; Psalm 137 * 
Sep 20: Haggai * 
Sep 21: Zechariah 1-7 * 
Sep 22: Zechariah 8-14 * 
Sep 23: Esther 1-5 * 
Sep 24: Esther 6-10 * 
Sep 25: Ezra 7-10 * 
Sep 26: Nehemiah 1-5 * 
Sep 27: Nehemiah 6-7 * 
Sep 28: Nehemiah 8-10 * 
Sep 29: Nehemiah 11-13; Psalm 126 * 
Sep 30: Malachi * 
Oct 1: Luke 1; John 1:1-14 * 
Oct 2: Matthew 1; Luke 2:1-38 * 
Oct 3: Matthew 2; Luke 2:39-52 * 
Oct 4: Matthew 3; Mark 1; Luke 3 * 
Oct 5: Matthew 4; Luke 4-5; John 1:15-51 * 
Oct 6: John 2-4 * 
Oct 7: Mark 2 * 
Oct 8: John 5 * 
Oct 9: Matthew 12:1-21; Mark 3; Luke 6 * 
Oct 10: Matthew 5-7 * 
Oct 11: Matthew 8:1-13; Luke 7 * 
Oct 12: Matthew 11 * 
Oct 13: Matthew 12:22-50 * 
Oct 14: Matthew 13; Luke 8 * 
Oct 15: Matthew 8:14-34; Mark 4-5 * 
Oct 16: Matthew 9-10 * 
Oct 17: Matthew 14; Mark 6; Luke 9:1-17 * 
Oct 18: John 6 * 
Oct 19: Matthew 15; Mark 7 * 
Oct 20: Matthew 16; Mark 8; Luke 9:18-27 * 
Oct 21: Matthew 17; Mark 9; Luke 9:28-62 * 
Oct 22: Matthew 18 * 
Oct 23: John 7-8 * 
Oct 24: John 9:1-10:21 * 
Oct 25: Luke 10-11; John 10:22-42 * 
Oct 26: Luke 12-13 * 
Oct 27: Luke 14-15 * 
Oct 28: Luke 16-17:10 * 
Oct 29: John 11 * 
Oct 30: Luke 17:11-18:14 * 
Oct 31: Matthew 19; Mark 10 * 
Nov 1: Matthew 20-21 * 
Nov 2: Luke 18:15-19:48 * 
Nov 3: Mark 11; John 12 * 
Nov 4: Matthew 22; Mark 12 * 
Nov 5: Matthew 23; Luke 20-21 * 
Nov 6: Mark 13 * 
Nov 7: Matthew 24 * 
Nov 8: Matthew 25 * 
Nov 9: Matthew 26; Mark 14 * 
Nov 10: Luke 22; John 13 * 
Nov 11: John 14-17 * 
Nov 12: Matthew 27; Mark 15 * 
Nov 13: Luke 23; John 18-19 * 
Nov 14: Matthew 28; Mark 16 * 
Nov 15: Luke 24; John 20-21 * 
Nov 16: Acts 1-3 * 
Nov 17: Acts 4-6 * 
Nov 18: Acts 7-8 * 
Nov 19: Acts 9-10 * 
Nov 20: Acts 11-12 * 
Nov 21: Acts 13-14 * 
Nov 22: James * 
Nov 23: Acts 15-16 * 
Nov 24: Galatians 1-3 * 
Nov 25: Galatians 4-6 * 
Nov 26: Acts 17-18:18 * 
Nov 27: 1 Thessalonians; 2 Thessalonians * 
Nov 28: Acts 18:19-19:41 * 
Nov 29: 1 Corinthians 1-4 * 
Nov 30: 1 Corinthians 5-8 * 
Dec 1: 1 Corinthians 9-11 * 
Dec 2: 1 Corinthians 12-14 * 
Dec 3: 1 Corinthians 15-16 * 
Dec 4: 2 Corinthians 1-4 * 
Dec 5: 2 Corinthians 5-9 * 
Dec 6: 2 Corinthians 10-13 * 
Dec 7: Acts 20:1-3; Romans 1-3 * 
Dec 8: Romans 4-7 * 
Dec 9: Romans 8-10 * 
Dec 10: Romans 11-13 * 
Dec 11: Romans 14-16 * 
Dec 12: Acts 20:4-23:35 * 
Dec 13: Acts 24-26 * 
Dec 14: Acts 27-28 * 
Dec 15: Colossians; Philemon * 
Dec 16: Ephesians * 
Dec 17: Philippians * 
Dec 18: 1 Timothy * 
Dec 19: Titus * 
Dec 20: 1 Peter * 
Dec 21: Hebrews 1-6 * 
Dec 22: Hebrews 7-10 * 
Dec 23: Hebrews 11-13 * 
Dec 24: 2 Timothy * 
Dec 25: 2 Peter; Jude * 
Dec 26: 1 John * 
Dec 27: 2 John; 3 John * 
Dec 28: Revelation 1-5 * 
Dec 29: Revelation 6-11 * 
Dec 30: Revelation 12-18 * 
Dec 31: Revelation 19-22 *

There is a great need in the body of Christ for consistent reading of the Holy Scriptures in their entirety, book by book, chapter by chapter, verse by verse. In this case we are encouraging a chronological reading of the Scriptures. Most of the confusion is created when certain teachers, groups, or

76 - Chronological Bible Reading of Scriptures

The very name of Antichrist implies a denial of Christ having come in the flesh as well as an assumption of His place and dignity; and so exactly does this description apply, that to deny Christ in any measure or shape is held to indicate the working of that spirit of Antichrist which was already in

Development of Antichrist - Chapter 3. His Characteristics and Duration

Instruments (3696) (hoplon) originally described any tool or implement for preparing a thing and then became specialized to refer to items such as a ship's tackling, a cable, a rope or a tool of any kind (blacksmith tools, sickle, staff) and then in the plural was used for "weapons of warfare. And so the instruments we are to put at the service of God are weapons (Ro 6:13KJV) or implements of war, either offensive or defensive. 
 
Hoplon is used 6 times in the NT (Jn 18:3; Ro 6:13; Ro 13:12-see note; 2Co. 6:7; 2Co 10:4-see note) and is rendered in the NAS as armor, 1; instruments, 2; weapons, 3. 
 
Hoplon - 31x in the Septuagint (LXX) - 1Sa 17:7; 1 Ki. 10:17; 14:26f; 2 Ki. 10:2; 2 Chr. 21:3; 23:9f; 32:5; Neh. 4:17; Ps. 5:12; 35:2; 46:9; 57:4; 76:3; 91:4; Prov. 14:7; Jer. 21:4; 43:10; 46:3, 9; 51:3, 12; Ezek. 26:8; 32:27; 39:9f; Joel 2:8; Amos 4:2; Nah. 2:3; 3:3; Hab. 3:11 
 
Kenneth Wuest notes that in classical Greek hoplon 
 
referred to the weapons of the Greek soldier. Paul thinks of the members of the Christian’s body as weapons to be used in the Christian warfare against evil. The saint, counting upon the fact that he has been disengaged from the evil nature, does two things, he refuses to allow it to reign as king in his life, and he stops putting his members at its disposal to be used as weapons of unrighteousness. (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Studies in the Vocabulary of the Greek New Testament: Grand Rapids: Eerdmans) 
 
Marvin Vincent writes that hoplon... 
 
is used from the earliest times of tools or instruments generally. In Homer of a ship’s tackle, smith’s tools, implements of war, and in the last sense more especially in later Greek. In the New Testament distinctly of instruments of war (John 18:3; 2 Corinthians 6:7, 10:4). Here probably with the same meaning, the conception being that of Sin and Righteousness as respectively "rulers" of opposing sovereignties (compare reign, Ro 6:12-note, and have dominion, Ro 6:14-note), and "enlisting men" in their armies. Hence the exhortation is, do not offer your members as weapons with which the rule of unrighteousness may be maintained, but offer them to God in the service of righteousness." (Vincent, M. R. Word Studies in the New Testament. Vol. 3, Page 1-70) (Bolding added) 
 
Hoplon is used once in the NT to describe literal physical weapons (Jn 18:3) but more often is used figuratively to describe... 
 
members of the body = "instruments of unrighteousness" (Instruments used for evil purposes) 
 
armor of light (Ro 13:12-note), 
 
weapons of righteousness (2Cor 6:7) 
 
weapons of the Christian's warfare (2Co 10:4-note). 
 
To obey the desires of our body, is to place our hands, lips, etc at the disposal of Sin to be weapons which this enemy uses to carry out unrighteous war. Paul says stop doing this! And Romans 6:1-10 gives the truths which indicate that now in Christ Jesus, every believer possesses the power to stop presenting ourselves to Sin. If we don't stop doing so, it is because we don't want to stop, not because we cannot make the choice to stop. Notice the important corollary thought that if a person claims to be born again and a new creation and yet truly cannot cease from sin (as their continual practice) then they would be very wise to assess whether they are truly born again (see 2 Cor 13:5, as well as Jesus' sobering warning in Mt 7:21-note, Mt 7:22, 23-note) 
 
Peter Marshall has an interesting assessment declaring that 
 
The problem with most of us is that we are not Christian enough to keep from sinning, but we are sinning too much to enjoy our Christian life. 
 
I like the advice of Oliver Wendell Holmes who said 
 
"There is in my life a plant I call Reverence. It needs to be watered about once a week." (Amen!) 
 
In the following OT passages note the effect that Reverence or "fear of Jehovah" has on "evil" 
 
Do not be wise in your own eyes; Fear the LORD and turn away (In the LXX this is a present imperative - continually turn aside - implying we have continual need to turn away from the all pervasive presence of evil) from evil. (Proverbs 3:7) 
 
Comment: "It is impossible to have fellowship with God while walking in that which His word condemns (cp 1Jn 1:6, 7, 2:9, 10, 11, 4:20, Jas 1:15, 16-note) The path of blessing is the path of obedience. If He has spoken, the submissive soul will not stay to question but obey implicitly." (Ironside). 
 
A reverential fear of the LORD "will get you away from sin, away from those things which corrode not only your spiritual life but your physical life as well" (J Vernon McGee) 
 
The fear of the LORD is to hate (despise, oppose, detest) evil... (Proverbs 8:13) 
 
...By the fear of the LORD one keeps away (turns aside, departs) from evil. (Proverbs 16:6) 
 
The fear of the LORD leads to life, so that one may sleep satisfied, untouched by evil. (Proverbs 19:9) 
 
There was a man in the land of Uz, whose name was Job, and that man was blameless, upright, fearing God, and turning away from evil. (Job 1:1) 
 
Ps 34:11-14-Spurgeon's note Come, you children, listen to me; I will teach you the fear of the LORD. 12 Who is the man who desires life, And loves length of days that he may see good? 13 Keep your tongue from evil, And your lips from speaking deceit. 14 Depart from evil, and do good; Seek peace, and pursue it. 
 
...Let every who names the name of the Lord abstain (aorist imperative) from wickedness (sin) (2Ti 2:19-note). (Comment: Paul does not dissociate behavior from belief - if your belief is genuine, your walk will concur! cp a "faith that works" in Jas 2:14ff-notes)

Instruments (3696) (hoplon) originally described any tool or implement for preparing a thing and then became specialized to refer to items such as a ship's tackling, a cable, a rope or a tool of any kind (blacksmith tools, sickle, staff) and then in the plural was used for "weapons of warfare. And so the instruments we are to put at the service of God are weapons (Ro 6:13KJV) or implements of war, either offensive or defensive. 
 
Hoplon is used 6 times in the NT (Jn 18:3; Ro 6:13; Ro 13:12-see note; 2Co. 6:7; 2Co 10:4-see note) and is rendered in the NAS as armor, 1; instruments, 2; weapons, 3. 
 
Hoplon - 31x in the Septuagint (LXX) - 1Sa 17:7; 1 Ki. 10:17; 14:26f; 2 Ki. 10:2; 2 Chr. 21:3; 23:9f; 32:5; Neh. 4:17; Ps. 5:12; 35:2; 46:9; 57:4; 76:3; 91:4; Prov. 14:7; Jer. 21:4; 43:10; 46:3, 9; 51:3, 12; Ezek. 26:8; 32:27; 39:9f; Joel 2:8; Amos 4:2; Nah. 2:3; 3:3; Hab. 3:11 
 
Kenneth Wuest notes that in classical Greek hoplon 
 
referred to the weapons of the Greek soldier. Paul thinks of the members of the Christian’s body as weapons to be used in the Christian warfare against evil. The saint, counting upon the fact that he has been disengaged from the evil nature, does two things, he refuses to allow it to reign as king in his life, and he stops putting his members at its disposal to be used as weapons of unrighteousness. (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Studies in the Vocabulary of the Greek New Testament: Grand Rapids: Eerdmans) 
 
Marvin Vincent writes that hoplon... 
 
is used from the earliest times of tools or instruments generally. In Homer of a ship’s tackle, smith’s tools, implements of war, and in the last sense more especially in later Greek. In the New Testament distinctly of instruments of war (John 18:3; 2 Corinthians 6:7, 10:4). Here probably with the same meaning, the conception being that of Sin and Righteousness as respectively "rulers" of opposing sovereignties (compare reign, Ro 6:12-note, and have dominion, Ro 6:14-note), and "enlisting men" in their armies. Hence the exhortation is, do not offer your members as weapons with which the rule of unrighteousness may be maintained, but offer them to God in the service of righteousness." (Vincent, M. R. Word Studies in the New Testament. Vol. 3, Page 1-70) (Bolding added) 
 
Hoplon is used once in the NT to describe literal physical weapons (Jn 18:3) but more often is used figuratively to describe... 
 
members of the body = "instruments of unrighteousness" (Instruments used for evil purposes) 
 
armor of light (Ro 13:12-note), 
 
weapons of righteousness (2Cor 6:7) 
 
weapons of the Christian's warfare (2Co 10:4-note). 
 
To obey the desires of our body, is to place our hands, lips, etc at the disposal of Sin to be weapons which this enemy uses to carry out unrighteous war. Paul says stop doing this! And Romans 6:1-10 gives the truths which indicate that now in Christ Jesus, every believer possesses the power to stop presenting ourselves to Sin. If we don't stop doing so, it is because we don't want to stop, not because we cannot make the choice to stop. Notice the important corollary thought that if a person claims to be born again and a new creation and yet truly cannot cease from sin (as their continual practice) then they would be very wise to assess whether they are truly born again (see 2 Cor 13:5, as well as Jesus' sobering warning in Mt 7:21-note, Mt 7:22, 23-note) 
 
Peter Marshall has an interesting assessment declaring that 
 
The problem with most of us is that we are not Christian enough to keep from sinning, but we are sinning too much to enjoy our Christian life. 
 
I like the advice of Oliver Wendell Holmes who said 
 
"There is in my life a plant I call Reverence. It needs to be watered about once a week." (Amen!) 
 
In the following OT passages note the effect that Reverence or "fear of Jehovah" has on "evil" 
 
Do not be wise in your own eyes; Fear the LORD and turn away (In the LXX this is a present imperative - continually turn aside - implying we have continual need to turn away from the all pervasive presence of evil) from evil. (Proverbs 3:7) 
 
Comment: "It is impossible to have fellowship with God while walking in that which His word condemns (cp 1Jn 1:6, 7, 2:9, 10, 11, 4:20, Jas 1:15, 16-note) The path of blessing is the path of obedience. If He has spoken, the submissive soul will not stay to question but obey implicitly." (Ironside). 
 
A reverential fear of the LORD "will get you away from sin, away from those things which corrode not only your spiritual life but your physical life as well" (J Vernon McGee) 
 
The fear of the LORD is to hate (despise, oppose, detest) evil... (Proverbs 8:13) 
 
...By the fear of the LORD one keeps away (turns aside, departs) from evil. (Proverbs 16:6) 
 
The fear of the LORD leads to life, so that one may sleep satisfied, untouched by evil. (Proverbs 19:9) 
 
There was a man in the land of Uz, whose name was Job, and that man was blameless, upright, fearing God, and turning away from evil. (Job 1:1) 
 
Ps 34:11-14-Spurgeon's note Come, you children, listen to me; I will teach you the fear of the LORD. 12 Who is the man who desires life, And loves length of days that he may see good? 13 Keep your tongue from evil, And your lips from speaking deceit. 14 Depart from evil, and do good; Seek peace, and pursue it. 
 
...Let every who names the name of the Lord abstain (aorist imperative) from wickedness (sin) (2Ti 2:19-note). (Comment: Paul does not dissociate behavior from belief - if your belief is genuine, your walk will concur! cp a "faith that works" in Jas 2:14ff-notes)

Instruments (3696) (hoplon) originally described any tool or implement for preparing a thing and then became specialized to refer to items such as a ship's tackling, a cable, a rope or a tool of any kind (blacksmith tools, sickle, staff) and then in the plural was used for "weapons of warfare. And s

Armor (3696) hoplon

Instruments (3696) (hoplon) originally described any tool or implement for preparing a thing and then became specialized to refer to items such as a ship's tackling, a cable, a rope or a tool of any kind (blacksmith tools, sickle, staff) and then in the plural was used for "weapons of warfare. And so the instruments we are to put at the service of God are weapons (Ro 6:13KJV) or implements of war, either offensive or defensive. 
 
Hoplon is used 6 times in the NT (Jn 18:3; Ro 6:13; Ro 13:12-see note; 2Co. 6:7; 2Co 10:4-see note) and is rendered in the NAS as armor, 1; instruments, 2; weapons, 3. 
 
Hoplon - 31x in the Septuagint (LXX) - 1Sa 17:7; 1 Ki. 10:17; 14:26f; 2 Ki. 10:2; 2 Chr. 21:3; 23:9f; 32:5; Neh. 4:17; Ps. 5:12; 35:2; 46:9; 57:4; 76:3; 91:4; Prov. 14:7; Jer. 21:4; 43:10; 46:3, 9; 51:3, 12; Ezek. 26:8; 32:27; 39:9f; Joel 2:8; Amos 4:2; Nah. 2:3; 3:3; Hab. 3:11 
 
Kenneth Wuest notes that in classical Greek hoplon 
 
referred to the weapons of the Greek soldier. Paul thinks of the members of the Christian’s body as weapons to be used in the Christian warfare against evil. The saint, counting upon the fact that he has been disengaged from the evil nature, does two things, he refuses to allow it to reign as king in his life, and he stops putting his members at its disposal to be used as weapons of unrighteousness. (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Studies in the Vocabulary of the Greek New Testament: Grand Rapids: Eerdmans) 
 
Marvin Vincent writes that hoplon... 
 
is used from the earliest times of tools or instruments generally. In Homer of a ship’s tackle, smith’s tools, implements of war, and in the last sense more especially in later Greek. In the New Testament distinctly of instruments of war (John 18:3; 2 Corinthians 6:7, 10:4). Here probably with the same meaning, the conception being that of Sin and Righteousness as respectively "rulers" of opposing sovereignties (compare reign, Ro 6:12-note, and have dominion, Ro 6:14-note), and "enlisting men" in their armies. Hence the exhortation is, do not offer your members as weapons with which the rule of unrighteousness may be maintained, but offer them to God in the service of righteousness." (Vincent, M. R. Word Studies in the New Testament. Vol. 3, Page 1-70) (Bolding added) 
 
Hoplon is used once in the NT to describe literal physical weapons (Jn 18:3) but more often is used figuratively to describe... 
 
members of the body = "instruments of unrighteousness" (Instruments used for evil purposes) 
 
armor of light (Ro 13:12-note), 
 
weapons of righteousness (2Cor 6:7) 
 
weapons of the Christian's warfare (2Co 10:4-note). 
 
To obey the desires of our body, is to place our hands, lips, etc at the disposal of Sin to be weapons which this enemy uses to carry out unrighteous war. Paul says stop doing this! And Romans 6:1-10 gives the truths which indicate that now in Christ Jesus, every believer possesses the power to stop presenting ourselves to Sin. If we don't stop doing so, it is because we don't want to stop, not because we cannot make the choice to stop. Notice the important corollary thought that if a person claims to be born again and a new creation and yet truly cannot cease from sin (as their continual practice) then they would be very wise to assess whether they are truly born again (see 2 Cor 13:5, as well as Jesus' sobering warning in Mt 7:21-note, Mt 7:22, 23-note) 
 
Peter Marshall has an interesting assessment declaring that 
 
The problem with most of us is that we are not Christian enough to keep from sinning, but we are sinning too much to enjoy our Christian life. 
 
I like the advice of Oliver Wendell Holmes who said 
 
"There is in my life a plant I call Reverence. It needs to be watered about once a week." (Amen!) 
 
In the following OT passages note the effect that Reverence or "fear of Jehovah" has on "evil" 
 
Do not be wise in your own eyes; Fear the LORD and turn away (In the LXX this is a present imperative - continually turn aside - implying we have continual need to turn away from the all pervasive presence of evil) from evil. (Proverbs 3:7) 
 
Comment: "It is impossible to have fellowship with God while walking in that which His word condemns (cp 1Jn 1:6, 7, 2:9, 10, 11, 4:20, Jas 1:15, 16-note) The path of blessing is the path of obedience. If He has spoken, the submissive soul will not stay to question but obey implicitly." (Ironside). 
 
A reverential fear of the LORD "will get you away from sin, away from those things which corrode not only your spiritual life but your physical life as well" (J Vernon McGee) 
 
The fear of the LORD is to hate (despise, oppose, detest) evil... (Proverbs 8:13) 
 
...By the fear of the LORD one keeps away (turns aside, departs) from evil. (Proverbs 16:6) 
 
The fear of the LORD leads to life, so that one may sleep satisfied, untouched by evil. (Proverbs 19:9) 
 
There was a man in the land of Uz, whose name was Job, and that man was blameless, upright, fearing God, and turning away from evil. (Job 1:1) 
 
Ps 34:11-14-Spurgeon's note Come, you children, listen to me; I will teach you the fear of the LORD. 12 Who is the man who desires life, And loves length of days that he may see good? 13 Keep your tongue from evil, And your lips from speaking deceit. 14 Depart from evil, and do good; Seek peace, and pursue it. 
 
...Let every who names the name of the Lord abstain (aorist imperative) from wickedness (sin) (2Ti 2:19-note). (Comment: Paul does not dissociate behavior from belief - if your belief is genuine, your walk will concur! cp a "faith that works" in Jas 2:14ff-notes) 
 
 
 
 
"Copy and paste the address below into your web browser in order to go to the original page which will allow you to access live links related to the material on this page - these links include Scriptures (which can be read in context), Scripture pop-ups on mouse over, and a variety of related resources such as Bible dictionary articles, commentaries, sermon notes and theological journal articles related to the topic under discussion." 
 
http://www.preceptaustin.org/romans_612-141.htm#Instrument

Instruments (3696) (hoplon) originally described any tool or implement for preparing a thing and then became specialized to refer to items such as a ship's tackling, a cable, a rope or a tool of any kind (blacksmith tools, sickle, staff) and then in the plural was used for "weapons of warfare. And so the instruments we are to put at the service of God are weapons (Ro 6:13KJV) or implements of war, either offensive or defensive. 
 
Hoplon is used 6 times in the NT (Jn 18:3; Ro 6:13; Ro 13:12-see note; 2Co. 6:7; 2Co 10:4-see note) and is rendered in the NAS as armor, 1; instruments, 2; weapons, 3. 
 
Hoplon - 31x in the Septuagint (LXX) - 1Sa 17:7; 1 Ki. 10:17; 14:26f; 2 Ki. 10:2; 2 Chr. 21:3; 23:9f; 32:5; Neh. 4:17; Ps. 5:12; 35:2; 46:9; 57:4; 76:3; 91:4; Prov. 14:7; Jer. 21:4; 43:10; 46:3, 9; 51:3, 12; Ezek. 26:8; 32:27; 39:9f; Joel 2:8; Amos 4:2; Nah. 2:3; 3:3; Hab. 3:11 
 
Kenneth Wuest notes that in classical Greek hoplon 
 
referred to the weapons of the Greek soldier. Paul thinks of the members of the Christian’s body as weapons to be used in the Christian warfare against evil. The saint, counting upon the fact that he has been disengaged from the evil nature, does two things, he refuses to allow it to reign as king in his life, and he stops putting his members at its disposal to be used as weapons of unrighteousness. (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Studies in the Vocabulary of the Greek New Testament: Grand Rapids: Eerdmans) 
 
Marvin Vincent writes that hoplon... 
 
is used from the earliest times of tools or instruments generally. In Homer of a ship’s tackle, smith’s tools, implements of war, and in the last sense more especially in later Greek. In the New Testament distinctly of instruments of war (John 18:3; 2 Corinthians 6:7, 10:4). Here probably with the same meaning, the conception being that of Sin and Righteousness as respectively "rulers" of opposing sovereignties (compare reign, Ro 6:12-note, and have dominion, Ro 6:14-note), and "enlisting men" in their armies. Hence the exhortation is, do not offer your members as weapons with which the rule of unrighteousness may be maintained, but offer them to God in the service of righteousness." (Vincent, M. R. Word Studies in the New Testament. Vol. 3, Page 1-70) (Bolding added) 
 
Hoplon is used once in the NT to describe literal physical weapons (Jn 18:3) but more often is used figuratively to describe... 
 
members of the body = "instruments of unrighteousness" (Instruments used for evil purposes) 
 
armor of light (Ro 13:12-note), 
 
weapons of righteousness (2Cor 6:7) 
 
weapons of the Christian's warfare (2Co 10:4-note). 
 
To obey the desires of our body, is to place our hands, lips, etc at the disposal of Sin to be weapons which this enemy uses to carry out unrighteous war. Paul says stop doing this! And Romans 6:1-10 gives the truths which indicate that now in Christ Jesus, every believer possesses the power to stop presenting ourselves to Sin. If we don't stop doing so, it is because we don't want to stop, not because we cannot make the choice to stop. Notice the important corollary thought that if a person claims to be born again and a new creation and yet truly cannot cease from sin (as their continual practice) then they would be very wise to assess whether they are truly born again (see 2 Cor 13:5, as well as Jesus' sobering warning in Mt 7:21-note, Mt 7:22, 23-note) 
 
Peter Marshall has an interesting assessment declaring that 
 
The problem with most of us is that we are not Christian enough to keep from sinning, but we are sinning too much to enjoy our Christian life. 
 
I like the advice of Oliver Wendell Holmes who said 
 
"There is in my life a plant I call Reverence. It needs to be watered about once a week." (Amen!) 
 
In the following OT passages note the effect that Reverence or "fear of Jehovah" has on "evil" 
 
Do not be wise in your own eyes; Fear the LORD and turn away (In the LXX this is a present imperative - continually turn aside - implying we have continual need to turn away from the all pervasive presence of evil) from evil. (Proverbs 3:7) 
 
Comment: "It is impossible to have fellowship with God while walking in that which His word condemns (cp 1Jn 1:6, 7, 2:9, 10, 11, 4:20, Jas 1:15, 16-note) The path of blessing is the path of obedience. If He has spoken, the submissive soul will not stay to question but obey implicitly." (Ironside). 
 
A reverential fear of the LORD "will get you away from sin, away from those things which corrode not only your spiritual life but your physical life as well" (J Vernon McGee) 
 
The fear of the LORD is to hate (despise, oppose, detest) evil... (Proverbs 8:13) 
 
...By the fear of the LORD one keeps away (turns aside, departs) from evil. (Proverbs 16:6) 
 
The fear of the LORD leads to life, so that one may sleep satisfied, untouched by evil. (Proverbs 19:9) 
 
There was a man in the land of Uz, whose name was Job, and that man was blameless, upright, fearing God, and turning away from evil. (Job 1:1) 
 
Ps 34:11-14-Spurgeon's note Come, you children, listen to me; I will teach you the fear of the LORD. 12 Who is the man who desires life, And loves length of days that he may see good? 13 Keep your tongue from evil, And your lips from speaking deceit. 14 Depart from evil, and do good; Seek peace, and pursue it. 
 
...Let every who names the name of the Lord abstain (aorist imperative) from wickedness (sin) (2Ti 2:19-note). (Comment: Paul does not dissociate behavior from belief - if your belief is genuine, your walk will concur! cp a "faith that works" in Jas 2:14ff-notes) 
 
 
 
 
"Copy and paste the address below into your web browser in order to go to the original page which will allow you to access live links related to the material on this page - these links include Scriptures (which can be read in context), Scripture pop-ups on mouse over, and a variety of related resources such as Bible dictionary articles, commentaries, sermon notes and theological journal articles related to the topic under discussion." 
 
http://www.preceptaustin.org/romans_612-141.htm#Instrument

Amos 4:2

Of the Holiness of God.

76 - Chronological Bible Reading of Scriptures

Development of Antichrist - Chapter 3. His Characteristics and Duration

Armor (3696) hoplon

Weapon (3696) hoplon

Group of Brands