Judges 17:13
Judges 17:13 in Multiple Translations
Then Micah said, “Now I know that the LORD will be good to me, because a Levite has become my priest.”
Then said Micah, Now know I that the LORD will do me good, seeing I have a Levite to my priest.
Then said Micah, Now know I that Jehovah will do me good, seeing I have a Levite to my priest.
Then Micah said, Now I am certain that the Lord will do me good, seeing that the Levite has become my priest.
“I'm sure the Lord will bless me now, because I have a Levite as my priest,” Micah concluded.
Then said Michah, Nowe I know that the Lord will be good vnto me, seeing I haue a Leuite to my Priest.
and Micah saith, 'Now I have known that Jehovah doth good to me, for the Levite hath been to me for a priest.'
Then Micah said, “Now I know that the LORD will do good to me, since I have a Levite as my priest.”
Then said Micah, Now I know that the LORD will do me good, seeing I have a Levite for my priest.
Now I know God will do me good, since I have a priest of the race of the Levites.
Then Micah said, “Now I know that Yahweh will do good things for me, because I have a man from the tribe of Levi to be my priest.”
Berean Amplified Bible — Judges 17:13
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Judges 17:13 Interlinear (Deep Study)
BIB
HEB
וַ/יֹּ֣אמֶר
מִיכָ֔ה
עַתָּ֣ה
יָדַ֔עְתִּי
כִּֽי
יֵיטִ֥יב
יְהוָ֖ה
לִ֑/י
כִּ֧י
הָיָה
לִ֛/י
הַ/לֵּוִ֖י
לְ/כֹהֵֽן
וַ/יֹּ֣אמֶר
ʼâmar
H559
to say
Conj | V-Qal-ConsecImperf-3ms
מִיכָ֔ה
Mîykâh
H4318
Micaiah
N-proper
עַתָּ֣ה
ʻattâh
H6258
now
Adv
יָדַ֔עְתִּי
yâdaʻ
H3045
to know
V-Qal-Perf-1cs
כִּֽי
kîy
H3588
for
Conj
יֵיטִ֥יב
yâṭab
H3190
be good
V-Hiphil-Imperf-3ms
יְהוָ֖ה
Yᵉhôvâh
H3068
The Lord
N-proper
לִ֑/י
Prep | Suff
כִּ֧י
kîy
H3588
for
Conj
הָיָה
hâyâh
H1961
to be
V-Qal-Perf-3ms
לִ֛/י
Prep | Suff
הַ/לֵּוִ֖י
Lêvîyîy
H3881
Levi
Art | Ngmsa
לְ/כֹהֵֽן
kôhên
H3548
priest
Prep | N-ms
Hebrew Word Study
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Hebrew Word Reference — Judges 17:13
וַ/יֹּ֣אמֶר
ʼâmar
H559
"to say"
Conj | V-Qal-ConsecImperf-3ms
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Definition: 1) to say, speak, utter 1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend 1b) (Niphal) to be told, to be said, to be called 1c) (Hithpael) to boast, to act proudly 1d) (Hiphil) to avow, to avouch Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Usage: Occurs in 4337 OT verses. KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, [phrase] (at the, give) command(-ment), commune, consider, declare, demand, [idiom] desire, determine, [idiom] expressly, [idiom] indeed, [idiom] intend, name, [idiom] plainly, promise, publish, report, require, say, speak (against, of), [idiom] still, [idiom] suppose, talk, tell, term, [idiom] that is, [idiom] think, use (speech), utter, [idiom] verily, [idiom] yet. See also: Genesis 1:3; Genesis 18:23; Genesis 25:32.
מִיכָ֔ה
Mîykâh
H4318
"Micaiah"
N-proper
Micaiah means who is like God, a prophet in 1 Kings 22:8, son of Imlah, prophesying during Jotham and Hezekiah's reigns.
Definition: A prophet living at the time of Divided Monarchy, first mentioned at 1Ki.22.8; son of: Imlah (H3229) Another name of mi.kha.ye.hu (מִיכָֽיְהוּ "Micaiah" H4321G) § Micah or Micaiah or Michah = "who is like God" 1) the 6th in order of the minor prophets; a native of Moresheth, he prophesied during the reigns of Jotham, Ahaz, and Hezekiah of Judah, and was contemporary with the prophets Hosea, Amos, and Isaiah 2) an Ephraimite during the period of the judges 3) a descendant of Joel the Reubenite 4) son of Meribbaal and grandson of Jonathan 5) a Kohathite Levite, the eldest son of Uzziel the brother of Amram 6) father of Abdon, a man of high station in the reign of Josiah 7) son of Imlah and a prophet of Samaria who predicted the defeat and death of king Ahab of Israel
Usage: Occurs in 31 OT verses. KJV: Micah, Micaiah, Michah. See also: Judges 17:5; Judges 18:27; Jeremiah 26:18.
עַתָּ֣ה
ʻattâh
H6258
"now"
Adv
This word means now or at this time, like in Exodus when God says now is the time to act. It can also be used to connect ideas or show a change in time, as seen in the book of Isaiah.
Definition: 1) now 1a) now 1b) in phrases
Usage: Occurs in 422 OT verses. KJV: henceforth, now, straightway, this time, whereas. See also: Genesis 3:22; Joshua 24:23; 2 Samuel 24:13.
יָדַ֔עְתִּי
yâdaʻ
H3045
"to know"
V-Qal-Perf-1cs
The Hebrew word for to know means to ascertain by seeing, and is used in many senses, including to learn, perceive, and recognize, as seen in various KJV translations.
Definition: 1) to know 1a) (Qal) 1a1) to know 1a1a) to know, learn to know 1a1b) to perceive 1a1c) to perceive and see, find out and discern 1a1d) to discriminate, distinguish 1a1e) to know by experience 1a1f) to recognise, admit, acknowledge, confess 1a1g) to consider 1a2) to know, be acquainted with 1a3) to know (a person carnally) 1a4) to know how, be skilful in 1a5) to have knowledge, be wise 1b) (Niphal) 1b1) to be made known, be or become known, be revealed 1b2) to make oneself known 1b3) to be perceived 1b4) to be instructed 1c) (Piel) to cause to know 1d) (Poal) to cause to know 1e) (Pual) 1e1) to be known 1e2) known, one known, acquaintance (participle) 1f) (Hiphil) to make known, declare 1g) (Hophal) to be made known 1h) (Hithpael) to make oneself known, reveal oneself Aramaic equivalent: ye.da (יְדַע "to know" H3046)
Usage: Occurs in 874 OT verses. KJV: acknowledge, acquaintance(-ted with), advise, answer, appoint, assuredly, be aware, (un-) awares, can(-not), certainly, comprehend, consider, [idiom] could they, cunning, declare, be diligent, (can, cause to) discern, discover, endued with, familiar friend, famous, feel, can have, be (ig-) norant, instruct, kinsfolk, kinsman, (cause to let, make) know, (come to give, have, take) knowledge, have (knowledge), (be, make, make to be, make self) known, [phrase] be learned, [phrase] lie by man, mark, perceive, privy to, [idiom] prognosticator, regard, have respect, skilful, shew, can (man of) skill, be sure, of a surety, teach, (can) tell, understand, have (understanding), [idiom] will be, wist, wit, wot. See also: Genesis 3:5; Leviticus 5:4; Judges 21:12.
כִּֽי
kîy
H3588
"for"
Conj
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Definition: 1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since 1a) that 1a1) yea, indeed 1b) when (of time) 1b1) when, if, though (with a concessive force) 1c) because, since (causal connection) 1d) but (after negative) 1e) that if, for if, indeed if, for though, but if 1f) but rather, but 1g) except that 1h) only, nevertheless 1i) surely 1j) that is 1k) but if 1l) for though 1m) forasmuch as, for therefore
Usage: Occurs in 3910 OT verses. KJV: and, + (forasmuch, inasmuch, where-) as, assured(-ly), + but, certainly, doubtless, + else, even, + except, for, how, (because, in, so, than) that, + nevertheless, now, rightly, seeing, since, surely, then, therefore, + (al-) though, + till, truly, + until, when, whether, while, whom, yea, yet. See also: Genesis 1:4; Genesis 26:16; Genesis 42:15.
יֵיטִ֥יב
yâṭab
H3190
"be good"
V-Hiphil-Imperf-3ms
To be good means to be pleasing or joyful, making something or someone sound, beautiful, or happy. It is used in various forms, including being glad, doing well, or being content. It appears in many books, including Psalms and Proverbs.
Definition: 1) to be good, be pleasing, be well, be glad 1a) (Qal) 1a1) to be glad, be joyful 1a2) to be well placed 1a3) to be well for, be well with, go well with 1a4) to be pleasing, be pleasing to 1b) (Hiphil) 1b1) to make glad, rejoice 1b2) to do good to, deal well with 1b3) to do well, do thoroughly 1b4) to make a thing good or right or beautiful 1b5) to do well, do right
Usage: Occurs in 105 OT verses. KJV: be accepted, amend, use aright, benefit, be (make) better, seem best, make cheerful, be comely, [phrase] be content, diligent(-ly), dress, earnestly, find favour, give, be glad, do (be, make) good(-ness), be (make) merry, please ([phrase] well), shew more (kindness), skilfully, [idiom] very small, surely, make sweet, thoroughly, tire, trim, very, be (can, deal, entreat, go, have) well (said, seen). See also: Genesis 4:7; 2 Samuel 3:36; Psalms 33:3.
יְהוָ֖ה
Yᵉhôvâh
H3068
"The Lord"
N-proper
Yehovah is another name for God, often translated as 'the Lord'. It is a national name for God in the Jewish faith. This name is used throughout the Old Testament.
Definition: Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Usage: Occurs in 5522 OT verses. KJV: Jehovah, the Lord. Compare H3050 (יָהּ), H3069 (יְהֹוִה). See also: Genesis 2:4; Genesis 24:42; Exodus 8:8.
לִ֑/י
""
Prep | Suff
כִּ֧י
kîy
H3588
"for"
Conj
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Definition: 1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since 1a) that 1a1) yea, indeed 1b) when (of time) 1b1) when, if, though (with a concessive force) 1c) because, since (causal connection) 1d) but (after negative) 1e) that if, for if, indeed if, for though, but if 1f) but rather, but 1g) except that 1h) only, nevertheless 1i) surely 1j) that is 1k) but if 1l) for though 1m) forasmuch as, for therefore
Usage: Occurs in 3910 OT verses. KJV: and, + (forasmuch, inasmuch, where-) as, assured(-ly), + but, certainly, doubtless, + else, even, + except, for, how, (because, in, so, than) that, + nevertheless, now, rightly, seeing, since, surely, then, therefore, + (al-) though, + till, truly, + until, when, whether, while, whom, yea, yet. See also: Genesis 1:4; Genesis 26:16; Genesis 42:15.
הָיָה
hâyâh
H1961
"to be"
V-Qal-Perf-3ms
The Hebrew word for to be means to exist or come into being. It is used to describe something that happens or comes to pass, like in Genesis where God creates the world.
Definition: 1) to be, become, come to pass, exist, happen, fall out 1a) (Qal) 1a1) --- 1a1a) to happen, fall out, occur, take place, come about, come to pass 1a1b) to come about, come to pass 1a2) to come into being, become 1a2a) to arise, appear, come 1a2b) to become 1a2b1) to become 1a2b2) to become like 1a2b3) to be instituted, be established 1a3) to be 1a3a) to exist, be in existence 1a3b) to abide, remain, continue (with word of place or time) 1a3c) to stand, lie, be in, be at, be situated (with word of locality) 1a3d) to accompany, be with 1b) (Niphal) 1b1) to occur, come to pass, be done, be brought about 1b2) to be done, be finished, be gone
Usage: Occurs in 3131 OT verses. KJV: beacon, [idiom] altogether, be(-come), accomplished, committed, like), break, cause, come (to pass), do, faint, fall, [phrase] follow, happen, [idiom] have, last, pertain, quit (one-) self, require, [idiom] use. See also: Genesis 1:2; Genesis 17:4; Genesis 36:11.
לִ֛/י
""
Prep | Suff
הַ/לֵּוִ֖י
Lêvîyîy
H3881
"Levi"
Art | Ngmsa
A Levite is a descendant of Levi, one of Jacob's 12 sons, mentioned in Genesis 29:34. Levi's brothers include Reuben, Simeon, and Judah. His descendants played a key role in Israel's spiritual life.
Definition: Someone from the tribe of Levi living at the time of the Patriarchs, first mentioned at Gen.29.34; son of: Israel (H3478) and Leah (H3812); brother of: Reuben (H7205), Simeon (H8095), Judah (H3063), Issachar (H3485), Zebulun (H2074) and Dinah (H1783); half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144); father of: Gershon (H1648), Kohath (H6955), Merari (H4847) and Jochebed (H3115) Another name of le.vi (לֵוִי "Levi" H3878) § Levite, of Levi "joined to" 1) the descendants of Levi, the 3rd son of Jacob by Leah 1a) the tribe descended from Levi specially set aside by God for His service
Usage: Occurs in 258 OT verses. KJV: Leviite. See also: Exodus 4:14; 1 Chronicles 6:33; Ezra 6:20.
לְ/כֹהֵֽן
kôhên
H3548
"priest"
Prep | N-ms
In the Bible, a priest is a person who serves God and leads others in worship, like the Levitical priests in Exodus. They were responsible for making sacrifices and following God's laws. This term is also used to describe Jesus as a priest-king.
Definition: 1) priest, principal officer or chief ruler 1a) priest-king (Melchizedek, Messiah) 1b) pagan priests 1c) priests of Jehovah 1d) Levitical priests 1e) Zadokite priests 1f) Aaronic priests 1g) the high priest Aramaic equivalent: ka.hen (כָּהֵן "priest" H3549)
Usage: Occurs in 653 OT verses. KJV: chief ruler, [idiom] own, priest, prince, principal officer. See also: Genesis 14:18; Leviticus 13:33; Numbers 17:2.
Study Notes — Judges 17:13
Show Verse Quote Highlights
- Context
- Cross References
- Judges 17:13 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Judges 17:13
- Jamieson-Fausset-Brown on Judges 17:13
- Matthew Poole's Commentary on Judges 17:13
- Trapp's Commentary on Judges 17:13
- Ellicott's Commentary on Judges 17:13
- Adam Clarke's Commentary on Judges 17:13
- Cambridge Bible on Judges 17:13
- Barnes' Notes on Judges 17:13
- Whedon's Commentary on Judges 17:13
- Sermons on Judges 17:13
Context — Micah’s Idolatry
11and agreed to stay with him, and the young man became like a son to Micah.
12Micah ordained the Levite, and the young man became his priest and lived in his house.
13Then Micah said, “Now I know that the LORD will be good to me, because a Levite has become my priest.”
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Romans 10:2–3 | For I testify about them that they are zealous for God, but not on the basis of knowledge. Because they were ignorant of God’s righteousness and sought to establish their own, they did not submit to God’s righteousness. |
| 2 | Proverbs 14:12 | There is a way that seems right to a man, but its end is the way of death. |
| 3 | John 16:2 | They will put you out of the synagogues. In fact, a time is coming when anyone who kills you will think he is offering a service to God. |
| 4 | Matthew 15:9 | They worship Me in vain; they teach as doctrine the precepts of men.’ ” |
| 5 | Matthew 15:13 | But Jesus replied, “Every plant that My heavenly Father has not planted will be pulled up by its roots. |
| 6 | Isaiah 44:20 | He feeds on ashes. His deluded heart has led him astray, and he cannot deliver himself or say, “Is not this thing in my right hand a lie?” |
| 7 | Acts 26:9 | So then, I too was convinced that I ought to do all I could to oppose the name of Jesus of Nazareth. |
| 8 | Isaiah 66:3–4 | Whoever slaughters an ox is like one who slays a man; whoever sacrifices a lamb is like one who breaks a dog’s neck; whoever presents a grain offering is like one who offers pig’s blood; whoever offers frankincense is like one who blesses an idol. Indeed, they have chosen their own ways and delighted in their abominations. So I will choose their punishment and I will bring terror upon them, because I called and no one answered, I spoke and no one listened. But they did evil in My sight and chose that in which I did not delight.” |
Judges 17:13 Summary
[This verse shows that Micah thought having a special priest from the tribe of Levi would make God happy with him and bring God's blessing into his life. But this idea was not entirely correct, because God's blessing is not just about having the right person or thing, as we see in Psalm 37:3-7. Instead, God's blessing comes from trusting and obeying Him, as seen in Deuteronomy 28:1-2 and Jeremiah 17:7-8. By looking at Micah's story, we can learn to trust in God's love and goodness, rather than trying to secure His blessing through our own efforts or circumstances.]
Frequently Asked Questions
What led Micah to believe that the LORD would be good to him?
Micah believed that having a Levite as his priest would bring him God's favor, as seen in Judges 17:13, because in the Old Testament, Levites were set apart by God to serve as priests and mediators between God and the people, as mentioned in Leviticus 1:1 and Numbers 3:12.
Was it right for Micah to ordain a Levite as his own personal priest?
No, it was not right, because in the Old Testament, priests were ordained by God or by the proper authorities, such as Moses or the high priest, as seen in Exodus 4:14 and Numbers 3:10, not by individuals like Micah.
How does this verse relate to the concept of God's presence and blessing?
This verse shows that Micah believed having a Levite priest would bring God's presence and blessing into his life, which is a theme seen throughout the Bible, such as in Exodus 33:15 and Psalm 16:11, where God's presence is associated with His blessing and favor.
What can we learn from Micah's statement about his trust in God?
We can learn that Micah's trust in God was conditional, based on his having a Levite priest, rather than an unconditional trust in God's sovereignty and love, as seen in Romans 8:28 and Psalm 100:5, where God's goodness and love are not dependent on human actions or circumstances.
Reflection Questions
- What are some ways I have tried to secure God's blessing or favor in my life, and how have those efforts worked out?
- How does my trust in God's goodness and love compare to Micah's, and what can I learn from his example?
- In what ways can I cultivate a deeper, more unconditional trust in God's presence and blessing in my life, like the kind described in Jeremiah 29:11 and Matthew 6:33?
- What are some potential pitfalls or dangers of trying to manipulate or secure God's blessing, rather than simply trusting in His love and sovereignty?
Gill's Exposition on Judges 17:13
Then said Micah,.... Within himself, pleased with what he had done, and with what he engaged in: now know I that the Lord will do me good; that I shall enjoy his favour, be a happy man, and prosper;
Jamieson-Fausset-Brown on Judges 17:13
Then said Micah, Now know I that the LORD will do me good, seeing I have a Levite to my priest. Now know I that the Lord will do me good.
Matthew Poole's Commentary on Judges 17:13
I am assured God will bless me. So blind and grossly partial he was in his judgment, to think that one right circumstance would answer for all his substantial errors, in making and worshipping images against God’ s express command, in worshipping God in a forbidden place, and in that he, being an Ephraimite, presumed to make a priest, &c.
Trapp's Commentary on Judges 17:13
Judges 17:13 Then said Micah, Now know I that the LORD will do me good, seeing I have a Levite to [my] priest.Ver. 13. Now know I that the Lord.] In his blind devotion he promiseth himself prosperity: so do Papists in their priests’ absolution, Pope’ s pardon. But it happened otherwise with Micah; like as it did with the riflers of Semiramis’ tomb, who expected rich treasure, but met with a deadly poison. “ Fallitur augurio spes bona saepe suo. ”
Ellicott's Commentary on Judges 17:13
(13) That the Lord will do me good.—In this anticipation we find a very little further on that he was rudely undeceived, and we are hardly in a position to know whether it was due to hypocrisy or to mere ignorance. So far as Micah was devout and sincere, we must feel that the Lord did him good by stripping him of his gorgeous instruments of superstition and humbling his pride. I have a Levite to my priest.—Rather, the Levite. The article may be generic, meaning “one of the Levites;” but Jonathan, as a son of Gershom, has a special right to be called “the Levite,” as a representative of the tribe. It is at least doubtful whether the priestly functions expected of him in this instance included sacrifice; but, in any case, Micah could hardly have been entirely unaware that the Levites were incapable of priestly functions (“Seek ye the priesthood also?”—Numbers 16:10), or of the fact that the authorised worship of the nation was to be confined to the place which God should choose, which in this instance was Shiloh. In any case, however, the passage furnishes us with a fresh proof of the utter neglect of the Mosaic law, as represented in the Book of Leviticus, from a very early period. His “house of God” seems to have resembled the high places, which even the faithful kings of Israel were unable or unwilling to clear away. They were ultimately cleared away by Hezekiah, but not without so great a shock to the then established custom, that Rabshakeh actually appeals to the fact in proof of Hezekiah’s impiety, and as a sign that he has forfeited the favour of Jehovah (2 Kings 18:22).
Adam Clarke's Commentary on Judges 17:13
Verse 13. Now know I that the Lord will do me good] As he had already provided an epitome of the tabernacle, a model of the ark, mercy-seat, and cherubim; and had got proper sacerdotal vestments, and a Levite to officiate; he took for granted that all was right, and that he should now have the benediction of God. Some think that he expected great gain from the concourse of the people to his temple; but of this there is no evidence in the text. Micah appears to have been perfectly sincere in all that he did. I HAVE already remarked that there is no positive evidence that Micah or his mother intended to establish any idolatrous worship. Though they acted without any Divine command in what they did; yet they appear, not only to have been perfectly sincere, but also perfectly disinterested. They put themselves to considerable expense to erect this place of worship, and to maintain, at their own proper charges, a priest to officiate there; and without this the place, in all probability, would have been destitute of the worship and knowledge of the true God. His sincerity, disinterestedness, and attachment to the worship of the God of his fathers, are farther seen in the joy which he expressed on finding a Levite who might legally officiate in his house. It is true, he had not a Divine warrant for what he did; but the state of the land, the profligacy of his countrymen, his distance from Shiloh, &c., considered, he appears to deserve more praise than blame, though of the latter he has received a most liberal share from every quarter. This proceeds from that often-noticed propensity in man to take every thing which concerns the character of another by the worst handle.
It cannot be considered any particular crime, should these notes be found at any time leaning to the other side.
Cambridge Bible on Judges 17:13
13. This verse may belong to either of the two narratives.
Barnes' Notes on Judges 17:13
This shows the ignorance as well as the superstition of the age (compare 2 Kings 18:22), and gives a picture of the lawlessness of the times.
Whedon's Commentary on Judges 17:13
13. Now know I — Micah had not felt easy and safe before. He seems to have feared that he had gone too far, and he evidently knew enough of the law to understand that the tribe of Levi had been set
Sermons on Judges 17:13
| Sermon | Description | |
|---|---|---|
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(Titus - Part 11): Inspiration by Information by A.W. Tozer | In this sermon, the speaker begins by expressing his joy in seeing the work of God in the neighborhood through the Pioneer Girls program. He then addresses the perception of the ch |
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Studies in Romans-07 by William MacDonald | The sermon transcript discusses the importance of universal proclamation of the gospel for both Jews and Gentiles. It outlines the steps that lead to salvation, starting with God s |
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The Forgiveness of Sins by Welcome Detweiler | In this sermon, a missionary in China shares a strange encounter with a man on a journey to a sacred spot in Tibet. The man believed that by performing specific maneuvers and trave |
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Sunday Night Meditations 58 Message and Song - 1950's by Welcome Detweiler | In this sermon, the preacher emphasizes the importance of reading the Holy Scriptures instead of relying solely on preachers. He compares the value of second-hand items during a pe |
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Sunday Night Meditations 29 Message and Song - 1950's by Welcome Detweiler | In this sermon, the preacher shares a story of a missionary in China who encounters a man on a journey to a sacred spot in Tibet. The man is traveling in a strange manner, falling |
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Homily 6 on Matthew by St. John Chrysostom | John Chrysostom preaches on the significance of the wise men from the East seeking Jesus, emphasizing the divine intervention through the star to lead them to the newborn King of t |
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Ignorant People by Thomas Brooks | Thomas Brooks emphasizes the dangers of ignorance in his sermon 'Ignorant People,' arguing that while some may believe ignorance fosters devotion, the Bible clearly states it leads |