Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess [him], lest they should be put out of the synagogue:
And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God.
And as they went on [their] way, they came unto a certain water: and the eunuch said, See, [here is] water; what doth hinder me to be baptized?
Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus.
For they loved the praise of men more than the praise of God.
1 John 4:15
Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God.
And he said, Lord, I believe. And he worshipped him.
And Jesus said unto him, Thou hast both seen him, and it is he that talketh with thee.
He answered and said, Who is he, Lord, that I might believe on him?
Jesus heard that they had cast him out; and when he had found him, he said unto him, Dost thou believe on the Son of God?
And when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews [that] Jesus [was] Christ.
Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus.
1 John 4:3
And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that [spirit] of antichrist, whereof ye have heard that it should come; and even now already is it in the world.
1 John 4:2
Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God:
1 John 2:4
He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.
1 John 1:6
If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth:
1 Corinthians 12:3
Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and [that] no man can say that Jesus is the Lord, but by the Holy Ghost.
For the scripture saith, Whosoever believeth on him shall not be ashamed.
For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.
That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.
When they heard [this], they were baptized in the name of the Lord Jesus.
They answered and said unto him, Thou wast altogether born in sins, and dost thou teach us? And they cast him out.
If this man were not of God, he could do nothing.
Since the world began was it not heard that any man opened the eyes of one that was born blind.
For the law was given by Moses, [but] grace and truth came by Jesus Christ.
And of his fulness have all we received, and grace for grace.
John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me.
Also I say unto you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God:
But whosoever shall deny me before men, him will I also deny before my Father which is in heaven.
Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven.
And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.
Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?
Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.
No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared [him].
These [words] spake his parents, because they feared the Jews: for the Jews had agreed already, that if any man did confess that he was Christ, he should be put out of the synagogue.
Now we know that God heareth not sinners: but if any man be a worshipper of God, and doeth his will, him he heareth.
The man answered and said unto them, Why herein is a marvellous thing, that ye know not from whence he is, and [yet] he hath opened mine eyes.
We know that God spake unto Moses: [as for] this [fellow], we know not from whence he is.
Then they reviled him, and said, Thou art his disciple; but we are Moses' disciples.
He answered them, I have told you already, and ye did not hear: wherefore would ye hear [it] again? will ye also be his disciples?
Then said they to him again, What did he to thee? how opened he thine eyes?
He answered and said, Whether he be a sinner [or no], I know not: one thing I know, that, whereas I was blind, now I see.
Then again called they the man that was blind, and said unto him, Give God the praise: we know that this man is a sinner.
Therefore said his parents, He is of age; ask him.
I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and [with] fire:
Related Topics and Bible Verses
(1) An open profession of faith (Luke 12:8). (2.) An
acknowledment of sins to God (Lev. 16:21; Ezra 9:5-15; Dan.
9:3-12), and to a neighbour whom we have wronged (James 5:16;
the name given by the Greek fathers to the ten commandments;
"the ten words," as the original is more literally rendered (Ex.
20:3-17). These commandments were at first written on two stone
slabs (31:18), which were broken by Moses throwing them down on
the ground (32:19). They were written by God a second time
(34:1). The decalogue is alluded to in the New Testament five
times (Matt. 5:17, 18, 19; Mark 10:19; Luke 18:20; Rom. 7:7, 8;
13:9; 1 Tim. 1:9, 10).
These commandments have been divided since the days of Origen
the Greek father, as they stand in the Confession of all the
Reformed Churches except the Lutheran. The division adopted by
Luther, and which has ever since been received in the Lutheran
Church, makes the first two commandments one, and the third the
second, and so on to the last, which is divided into two. "Thou
shalt not covet thy neighbour's house" being ranked as ninth,
and "Thou shalt not covet thy neighbour's wife," etc., the
tenth. (See COMMANDMENTS ¯T0000871.)
the Greek rendering of the Hebrew _Koheleth_, which means
"Preacher." The old and traditional view of the authorship of
this book attributes it to Solomon. This view can be
satisfactorily maintained, though others date it from the
Captivity. The writer represents himself implicitly as Solomon
(1:12). It has been appropriately styled The Confession of King
Solomon. "The writer is a man who has sinned in giving way to
selfishness and sensuality, who has paid the penalty of that sin
in satiety and weariness of life, but who has through all this
been under the discipline of a divine education, and has learned
from it the lesson which God meant to teach him." "The writer
concludes by pointing out that the secret of a true life is that
a man should consecrate the vigour of his youth to God." The
key-note of the book is sounded in ch. 1:2,
"Vanity of vanities! saith the Preacher,
Vanity of vanities! all is vanity!"
i.e., all man's efforts to find happiness apart from God are
(Lev. 16:8, 10, 26, Revised Version only here; rendered
"scape-goat" in the Authorized Version). This word has given
rise to many different views. Some Jewish interpreters regard it
as the name of a place some 12 miles east of Jerusalem, in the
wilderness. Others take it to be the name of an evil spirit, or
even of Satan. But when we remember that the two goats together
form a type of Christ, on whom the Lord "laid the iniquity of us
all," and examine into the root meaning of this word (viz.,
"separation"), the interpretation of those who regard the one
goat as representing the atonement made, and the other, that
"for Azazel," as representing the effect of the great work of
atonement (viz., the complete removal of sin), is certainly to
be preferred. The one goat which was "for Jehovah" was offered
as a sin-offering, by which atonement was made. But the sins
must also be visibly banished, and therefore they were
symbolically laid by confession on the other goat, which was
then "sent away for Azazel" into the wilderness. The form of
this word indicates intensity, and therefore signifies the total
separation of sin: it was wholly carried away. It was important
that the result of the sacrifices offered by the high priest
alone in the sanctuary should be embodied in a visible
transaction, and hence the dismissal of the "scape-goat." It was
of no consequence what became of it, as the whole import of the
transaction lay in its being sent into the wilderness bearing
away sin. As the goat "for Jehovah" was to witness to the
demerit of sin and the need of the blood of atonement, so the
goat "for Azazel" was to witness to the efficacy of the
sacrifice and the result of the shedding of blood in the taking
away of sin.
According to the Bible, the heart is the centre not only of
spiritual activity, but of all the operations of human life.
"Heart" and "soul" are often used interchangeably (Deut. 6:5;
26:16; comp. Matt. 22:37; Mark 12:30, 33), but this is not
generally the case.
The heart is the "home of the personal life," and hence a man
is designated, according to his heart, wise (1 Kings 3:12,
etc.), pure (Ps. 24:4; Matt. 5:8, etc.), upright and righteous
(Gen. 20:5, 6; Ps. 11:2; 78:72), pious and good (Luke 8:15),
etc. In these and such passages the word "soul" could not be
substituted for "heart."
The heart is also the seat of the conscience (Rom. 2:15). It
is naturally wicked (Gen. 8:21), and hence it contaminates the
whole life and character (Matt. 12:34; 15:18; comp. Eccl. 8:11;
Ps. 73:7). Hence the heart must be changed, regenerated (Ezek.
36:26; 11:19; Ps. 51:10-14), before a man can willingly obey
The process of salvation begins in the heart by the believing
reception of the testimony of God, while the rejection of that
testimony hardens the heart (Ps. 95:8; Prov. 28:14; 2 Chr.
36:13). "Hardness of heart evidences itself by light views of
sin; partial acknowledgment and confession of it; pride and
conceit; ingratitude; unconcern about the word and ordinances of
God; inattention to divine providences; stifling convictions of
conscience; shunning reproof; presumption, and general ignorance
of divine things."
Job, Book of
A great diversity of opinion exists as to the authorship of this
book. From internal evidence, such as the similarity of
sentiment and language to those in the Psalms and Proverbs (see
Ps. 88 and 89), the prevalence of the idea of "wisdom," and the
style and character of the composition, it is supposed by some
to have been written in the time of David and Solomon. Others
argue that it was written by Job himself, or by Elihu, or
Isaiah, or perhaps more probably by Moses, who was "learned in
all the wisdom of the Egyptians, and mighty in words and deeds"
(Acts 7:22). He had opportunities in Midian for obtaining the
knowledge of the facts related. But the authorship is altogether
As to the character of the book, it is a historical poem, one
of the greatest and sublimest poems in all literature. Job was a
historical person, and the localities and names were real and
not fictious. It is "one of the grandest portions of the
inspired Scriptures, a heavenly-repleished storehouse of comfort
and instruction, the patriarchal Bible, and a precious monument
of primitive theology. It is to the Old Testament what the
Epistle to the Romans is to the New." It is a didactic narrative
in a dramatic form.
This book was apparently well known in the days of Ezekiel,
B.C. 600 (Ezek. 14:14). It formed a part of the sacred
Scriptures used by our Lord and his apostles, and is referred to
as a part of the inspired Word (Heb. 12:5; 1 Cor. 3:19).
The subject of the book is the trial of Job, its occasion,
nature, endurance, and issue. It exhibits the harmony of the
truths of revelation and the dealings of Providence, which are
seen to be at once inscrutable, just, and merciful. It shows the
blessedness of the truly pious, even amid sore afflictions, and
thus ministers comfort and hope to tried believers of every age.
It is a book of manifold instruction, and is profitable for
doctrine, for reproof, for correction, and for instruction in
righteousness (2 Tim. 3:16).
It consists of,
(1.) An historical introduction in prose (ch. 1,2).
(2.) The controversy and its solution, in poetry (ch. 3-42:6).
Job's desponding lamentation (ch. 3) is the occasion of the
controversy which is carried on in three courses of dialogues
between Job and his three friends. The first course gives the
commencement of the controversy (ch. 4-14); the second the
growth of the controversy (15-21); and the third the height of
the controversy (22-27). This is followed by the solution of the
controversy in the speeches of Elihu and the address of Jehovah,
followed by Job's humble confession (42:1-6) of his own fault
(3.) The third division is the historical conclusion, in prose
Sir J. W. Dawson in "The Expositor" says: "It would now seem
that the language and theology of the book of Job can be better
explained by supposing it to be a portion of Minean [Southern
Arabia] literature obtained by Moses in Midian than in any other
way. This view also agrees better than any other with its
references to natural objects, the art of mining, and other