Judges 9:56
Judges 9:56 in Multiple Translations
In this way God repaid the wickedness that Abimelech had done to his father in murdering his seventy brothers.
¶ Thus God rendered the wickedness of Abimelech, which he did unto his father, in slaying his seventy brethren:
Thus God requited the wickedness of Abimelech, which he did unto his father, in slaying his seventy brethren;
In this way Abimelech was rewarded by God for the evil he had done to his father in putting his seventy brothers to death;
This is how God paid back Abimelech's crime against his father of murdering his seventy brothers.
Thus God rendred the wickednes of Abimelech, which he did vnto his father, in slaying his seuentie brethren.
and God turneth back the evil of Abimelech which he did to his father to slay his seventy brethren;
Thus God repaid the wickedness of Abimelech, which he did to his father in killing his seventy brothers;
Thus God rendered the wickedness of Abimelech, which he did to his father, in slaying his seventy brethren:
And God repaid the evil, that Abimelech had done against his father, killing his seventy brethren.
In that way God punished Abimelech for the evil things that he had done to his father and especially for killing all 69 of his brothers.
Berean Amplified Bible — Judges 9:56
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 9:56 Interlinear (Deep Study)
BIB
HEB
וַ/יָּ֣שֶׁב
אֱלֹהִ֔ים
אֵ֖ת
רָעַ֣ת
אֲבִימֶ֑לֶךְ
אֲשֶׁ֤ר
עָשָׂה֙
לְ/אָבִ֔י/ו
לַ/הֲרֹ֖ג
אֶת
שִׁבְעִ֥ים
אֶחָֽי/ו
וַ/יָּ֣שֶׁב
shûwb
H7725
to return
Conj | V-Hiphil-ConsecImperf-3ms
אֱלֹהִ֔ים
ʼĕlôhîym
H430
God
N-mp
אֵ֖ת
ʼêth
H853
Obj.
DirObjM
רָעַ֣ת
raʻ
H7451
bad
N-fs
אֲבִימֶ֑לֶךְ
ʼĂbîymelek
H40
Ahimelech
N-proper
אֲשֶׁ֤ר
ʼăsher
H834
which
Rel
עָשָׂה֙
ʻâsâh
H6213
to make
V-Qal-Perf-3ms
לְ/אָבִ֔י/ו
ʼâb
H1
father
Prep | N-ms | Suff
לַ/הֲרֹ֖ג
hârag
H2026
to kill
Prep | V-Qal-Inf-a
אֶת
ʼêth
H853
Obj.
DirObjM
שִׁבְעִ֥ים
shibʻîym
H7657
seventy
Adj
אֶחָֽי/ו
ʼâch
H251
brother
N-mp | Suff
Hebrew Word Study
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Hebrew Word Reference — Judges 9:56
וַ/יָּ֣שֶׁב
shûwb
H7725
"to return"
Conj | V-Hiphil-ConsecImperf-3ms
This Hebrew word means to return or turn back, and can be used literally or figuratively. It is often used to describe someone returning to God or repenting from sin, as seen in the book of Psalms and the prophets.
Definition: : return 1) to return, turn back 1a) (Qal) 1a1) to turn back, return 1a1a) to turn back 1a1b) to return, come or go back 1a1c) to return unto, go back, come back 1a1d) of dying 1a1e) of human relations (fig) 1a1f) of spiritual relations (fig) 1a1f1) to turn back (from God), apostatise 1a1f2) to turn away (of God) 1a1f3) to turn back (to God), repent 1a1f4) turn back (from evil) 1a1g) of inanimate things 1a1h) in repetition 1b) (Polel) 1b1) to bring back 1b2) to restore, refresh, repair (fig) 1b3) to lead away (enticingly) 1b4) to show turning, apostatise 1c) (Pual) restored (participle) 1d) (Hiphil) to cause to return, bring back 1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment 1d2) to bring back, refresh, restore 1d3) to bring back, report to, answer 1d4) to bring back, make requital, pay (as recompense) 1d5) to turn back or backward, repel, defeat, repulse, hinder, reject, refuse 1d6) to turn away (face), turn toward 1d7) to turn against 1d8) to bring back to mind 1d9) to show a turning away 1d10) to reverse, revoke 1e) (Hophal) to be returned, be restored, be brought back 1f) (Pulal) brought back
Usage: Occurs in 953 OT verses. KJV: ((break, build, circumcise, dig, do anything, do evil, feed, lay down, lie down, lodge, make, rejoice, send, take, weep)) [idiom] again, (cause to) answer ([phrase] again), [idiom] in any case (wise), [idiom] at all, averse, bring (again, back, home again), call (to mind), carry again (back), cease, [idiom] certainly, come again (back), [idiom] consider, [phrase] continually, convert, deliver (again), [phrase] deny, draw back, fetch home again, [idiom] fro, get (oneself) (back) again, [idiom] give (again), go again (back, home), (go) out, hinder, let, (see) more, [idiom] needs, be past, [idiom] pay, pervert, pull in again, put (again, up again), recall, recompense, recover, refresh, relieve, render (again), requite, rescue, restore, retrieve, (cause to, make to) return, reverse, reward, [phrase] say nay, send back, set again, slide back, still, [idiom] surely, take back (off), (cause to, make to) turn (again, self again, away, back, back again, backward, from, off), withdraw. See also: Genesis 3:19; Numbers 8:25; Judges 8:13.
אֱלֹהִ֔ים
ʼĕlôhîym
H430
"God"
N-mp
The Hebrew word for God, elohim, refers to the one supreme God, and is sometimes used to show respect to judges or magistrates. It is also used to describe angels or mighty beings. This word is closely related to the name of the Lord, Yahweh, and is often translated as God or gods in the Bible.
Definition: This name means "gods" (plural intensive-singular meaning), "God" Another name of ye.ho.vah (יהוה "LORD" H3068G)
Usage: Occurs in 2246 OT verses. KJV: angels, [idiom] exceeding, God (gods) (-dess, -ly), [idiom] (very) great, judges, [idiom] mighty. See also: Genesis 1:1; Genesis 22:12; Exodus 3:11.
אֵ֖ת
ʼêth
H853
"Obj."
DirObjM
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
רָעַ֣ת
raʻ
H7451
"bad"
N-fs
Ra means bad or evil, referring to moral or natural harm. It describes adversity, affliction, or distress, and is often used to convey a sense of misery or injury.
Definition: : harmful adj 1) bad, evil 1a) bad, disagreeable, malignant 1b) bad, unpleasant, evil (giving pain, unhappiness, misery) 1c) evil, displeasing 1d) bad (of its kind-land, water, etc) 1e) bad (of value) 1f) worse than, worst (comparison) 1g) sad, unhappy 1h) evil (hurtful) 1i) bad, unkind (vicious in disposition) 1j) bad, evil, wicked (ethically) 1j1) in general, of persons, of thoughts 1j2) deeds, actions
Usage: Occurs in 623 OT verses. KJV: adversity, affliction, bad, calamity, [phrase] displease(-ure), distress, evil((-favouredness), man, thing), [phrase] exceedingly, [idiom] great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured), [phrase] mark, mischief(-vous), misery, naught(-ty), noisome, [phrase] not please, sad(-ly), sore, sorrow, trouble, vex, wicked(-ly, -ness, one), worse(-st), wretchedness, wrong. (Incl. feminine raaah; as adjective or noun.). See also: Genesis 2:9; Judges 9:57; 2 Kings 21:6.
אֲבִימֶ֑לֶךְ
ʼĂbîymelek
H40
"Ahimelech"
N-proper
Abimelech was the name of two Philistine kings and two Israelites in the Bible, including a king who met Abraham and a priest who helped David. The name means 'my father is king'.
Definition: A man living at the time of United Monarchy, first mentioned at 2Sa.8.17; son of: Abiathar (H0054); brother of: Jonathan (H3083I) Another spelling of a.chi.me.lekh (אֲחִימֶ֫לֶךְ "Ahimelech" H0288I) § Abimelech = "Melek is father" or "my father is king" 1) king of Gerar in Abraham's time 2) king of Gath in David's time; maybe title of Philistine kings 3) son of Gideon by a concubine 4) priest, son of Abiathar
Usage: Occurs in 62 OT verses. KJV: Abimelech. See also: Genesis 20:2; Judges 9:20; Psalms 34:1.
אֲשֶׁ֤ר
ʼăsher
H834
"which"
Rel
This Hebrew word is a conjunction that connects ideas and events in the Bible, like in the book of Genesis, where it's used to describe the relationship between God and His creation.
Definition: A: 1) (relative part.) 1a) which, who 1b) that which 2) (conj) 2a) that (in obj clause) 2b) when 2c) since 2d) as 2e) conditional if B: Beth+ 1) in (that) which 2) (adv) 2a) where 3) (conj) 3a) in that, inasmuch as 3b) on account of C: Mem+ 1) from (or than) that which 2) from (the place) where 3) from (the fact) that, since D: Kaph+ 1) (conj.), according as, as, when 1a) according to that which, according as, as 1b) with a causal force: in so far as, since 1c) with a temporal force: when
Usage: Occurs in 4440 OT verses. KJV: [idiom] after, [idiom] alike, as (soon as), because, [idiom] every, for, [phrase] forasmuch, [phrase] from whence, [phrase] how(-soever), [idiom] if, (so) that ((thing) which, wherein), [idiom] though, [phrase] until, [phrase] whatsoever, when, where ([phrase] -as, -in, -of, -on, -soever, -with), which, whilst, [phrase] whither(-soever), who(-m, -soever, -se). As it is indeclinable, it is often accompanied by the personal pronoun expletively, used to show the connection. See also: Genesis 1:7; Genesis 20:9; Genesis 31:16.
עָשָׂה֙
ʻâsâh
H6213
"to make"
V-Qal-Perf-3ms
This verb means to make or do something, and is used over 2,600 times in the Bible. It is first used in Genesis 1:7 to describe God's creation of the world and is also used in Exodus 31:5 to describe the work of skilled craftsmen.
Definition: : make(OBJECT) 1) to do, fashion, accomplish, make 1a) (Qal) 1a1) to do, work, make, produce 1a1a) to do 1a1b) to work 1a1c) to deal (with) 1a1d) to act, act with effect, effect 1a2) to make 1a2a) to make 1a2b) to produce 1a2c) to prepare 1a2d) to make (an offering) 1a2e) to attend to, put in order 1a2f) to observe, celebrate 1a2g) to acquire (property) 1a2h) to appoint, ordain, institute 1a2i) to bring about 1a2j) to use 1a2k) to spend, pass 1b) (Niphal) 1b1) to be done 1b2) to be made 1b3) to be produced 1b4) to be offered 1b5) to be observed 1b6) to be used 1c) (Pual) to be made
Usage: Occurs in 2286 OT verses. KJV: accomplish, advance, appoint, apt, be at, become, bear, bestow, bring forth, bruise, be busy, [idiom] certainly, have the charge of, commit, deal (with), deck, [phrase] displease, do, (ready) dress(-ed), (put in) execute(-ion), exercise, fashion, [phrase] feast, (fight-) ing man, [phrase] finish, fit, fly, follow, fulfill, furnish, gather, get, go about, govern, grant, great, [phrase] hinder, hold (a feast), [idiom] indeed, [phrase] be industrious, [phrase] journey, keep, labour, maintain, make, be meet, observe, be occupied, offer, [phrase] officer, pare, bring (come) to pass, perform, pracise, prepare, procure, provide, put, requite, [idiom] sacrifice, serve, set, shew, [idiom] sin, spend, [idiom] surely, take, [idiom] thoroughly, trim, [idiom] very, [phrase] vex, be (warr-) ior, work(-man), yield, use. See also: Genesis 1:7; Genesis 34:19; Exodus 18:24.
לְ/אָבִ֔י/ו
ʼâb
H1
"father"
Prep | N-ms | Suff
In Hebrew, this word means father, whether literal or figurative. It is used to describe God as the father of his people, as well as human fathers like Abraham. The word is about a paternal relationship or authority.
Definition: 1) father of an individual 2) of God as father of his people 3) head or founder of a household, group, family, or clan 4) ancestor 4a) grandfather, forefathers - of person 4b) of people 5) originator or patron of a class, profession, or art 6) of producer, generator (fig.) 7) of benevolence and protection (fig.) 8) term of respect and honour 9) ruler or chief (spec.) Also means: av (אַב "father" H0002)
Usage: Occurs in 1060 OT verses. KJV: chief, (fore-) father(-less), [idiom] patrimony, principal. Compare names in 'Abi-'. See also: Genesis 2:24; Genesis 42:37; Leviticus 19:3.
לַ/הֲרֹ֖ג
hârag
H2026
"to kill"
Prep | V-Qal-Inf-a
To kill or slay with intent, as seen in the Bible when God instructs the Israelites to destroy certain nations. This word is used in various forms, including to murder or destroy. It appears in books like Exodus and Deuteronomy.
Definition: 1) to kill, slay, murder, destroy, murderer, slayer, out of hand 1a) (Qal) 1a1) to kill, slay 1a2) to destroy, ruin 1b) (Niphal) to be killed 1c) (Pual) to be killed, be slain
Usage: Occurs in 158 OT verses. KJV: destroy, out of hand, kill, murder(-er), put to (death), make (slaughter), slay(-er), [idiom] surely. See also: Genesis 4:8; 2 Kings 8:12; Psalms 10:8.
אֶת
ʼêth
H853
"Obj."
DirObjM
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
שִׁבְעִ֥ים
shibʻîym
H7657
"seventy"
Adj
In the Bible, this Hebrew word means the number seventy, like the seventy disciples Jesus sent out in Luke 10:1. It appears in phrases like threescore and ten. The KJV Bible uses it to describe groups of seventy people.
Definition: seventy
Usage: Occurs in 90 OT verses. KJV: seventy, threescore and ten ([phrase] -teen). See also: Genesis 4:24; Judges 9:2; Psalms 90:10.
אֶחָֽי/ו
ʼâch
H251
"brother"
N-mp | Suff
In the Bible, this Hebrew word means a brother or male sibling, but it can also refer to a close relative, friend, or someone with a similar relationship. It is used to describe the bond between brothers, like the relationship between Cain and Abel in Genesis.
Definition: : male-sibling 1) brother 1a) brother of same parents 1b) half-brother (same father) 1c) relative, kinship, same tribe 1d) each to the other (reciprocal relationship) 1e) (fig.) of resemblance
Usage: Occurs in 572 OT verses. KJV: another, brother(-ly); kindred, like, other. Compare also the proper names beginning with 'Ah-' or 'Ahi-'. See also: Genesis 4:2; Genesis 42:13; Numbers 25:6.
Study Notes — Judges 9:56
Show Verse Quote Highlights
- Context
- Cross References
- Judges 9:56 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Judges 9:56
- Jamieson-Fausset-Brown on Judges 9:56
- Matthew Poole's Commentary on Judges 9:56
- Trapp's Commentary on Judges 9:56
- Ellicott's Commentary on Judges 9:56
- Adam Clarke's Commentary on Judges 9:56
- Sermons on Judges 9:56
Context — Abimelech’s Punishment
54He quickly called his armor-bearer, saying, “Draw your sword and kill me, lest they say of me, ‘A woman killed him.’” So Abimelech’s armor-bearer ran his sword through him, and he died.
55And when the Israelites saw that Abimelech was dead, they all went home.
56In this way God repaid the wickedness that Abimelech had done to his father in murdering his seventy brothers.
57And God also brought all the wickedness of the men of Shechem back upon their own heads. So the curse of Jotham son of Jerubbaal came upon them.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalms 94:23 | He will bring upon them their own iniquity and destroy them for their wickedness. The LORD our God will destroy them. |
| 2 | Judges 9:24 | in order that the crime against the seventy sons of Jerubbaal might come to justice and their blood be avenged on their brother Abimelech and on the leaders of Shechem, who had helped him murder his brothers. |
| 3 | Proverbs 5:22 | The iniquities of a wicked man entrap him; the cords of his sin entangle him. |
| 4 | Matthew 7:2 | For with the same judgment you pronounce, you will be judged; and with the measure you use, it will be measured to you. |
| 5 | Psalms 58:10–11 | The righteous will rejoice when they see they are avenged; they will wash their feet in the blood of the wicked. Then men will say, “There is surely a reward for the righteous! There is surely a God who judges the earth!” |
| 6 | Revelation 19:20–21 | But the beast was captured along with the false prophet, who on its behalf had performed signs deceiving those who had the mark of the beast and worshiped its image. Both the beast and the false prophet were thrown alive into the fiery lake of burning sulfur. And the rest were killed with the sword that proceeded from the mouth of the One seated on the horse. And all the birds gorged themselves on their flesh. |
| 7 | Psalms 11:6 | On the wicked He will rain down fiery coals and sulfur; a scorching wind will be their portion. |
| 8 | Acts 28:4 | When the islanders saw the creature hanging from his hand, they said to one another, “Surely this man is a murderer. Although he was saved from the sea, Justice has not allowed him to live.” |
| 9 | Galatians 6:7 | Do not be deceived: God is not to be mocked. Whatever a man sows, he will reap in return. |
| 10 | Psalms 9:12 | For the Avenger of bloodshed remembers; He does not ignore the cry of the afflicted. |
Judges 9:56 Summary
This verse tells us that God punished Abimelech for the terrible thing he did to his father and brothers. It shows that God is fair and just, and that He will always punish wrongdoing, as seen in (Psalm 37:28). Just like Abimelech, we will all be held accountable for our actions, and we should strive to live in a way that honors God, as encouraged in (Colossians 3:23-24). By trusting in God's justice and living according to His principles, we can avoid the kind of destruction that Abimelech experienced.
Frequently Asked Questions
What does it mean that God repaid the wickedness of Abimelech?
This means that God brought judgment upon Abimelech for his evil actions, specifically the murder of his seventy brothers, as seen in Judges 9:56, fulfilling the principle found in Genesis 9:6 and Exodus 21:12 that those who shed innocent blood will be held accountable by God.
How does this verse relate to the concept of divine justice?
This verse demonstrates that God is a just and righteous God who will ultimately punish wickedness, as stated in Psalm 37:28, and that His justice is not always immediate, but it will come, as seen in the story of Abimelech and the men of Shechem.
What can we learn from Abimelech's demise?
We can learn that our actions have consequences, and that God will hold us accountable for the harm we cause to others, as seen in Galatians 6:7-8, which reminds us that we will reap what we sow.
How does this verse fit into the larger narrative of the book of Judges?
This verse is part of the story of Abimelech, a judge who rose to power through violence and deceit, and ultimately fell due to his own wickedness, serving as an example of the cycle of sin and judgment that is repeated throughout the book of Judges, as seen in Judges 2:10-19.
Reflection Questions
- What are some ways that I have seen God's justice at work in my own life or in the lives of others?
- How can I apply the principle of reaping what I sow to my own actions and decisions?
- What are some areas in my life where I need to seek forgiveness and make amends for past wrongs?
- How can I trust in God's sovereignty and justice, even when I don't see immediate consequences for wrongdoing?
Gill's Exposition on Judges 9:56
Thus God rendered the wickedness of Abimelech which he did unto his father,.... To the disgrace of his father's character, and to the hurt of his father's family: in slaying his seventy brethren;
Jamieson-Fausset-Brown on Judges 9:56
Thus God rendered the wickedness of Abimelech, which he did unto his father, in slaying his seventy brethren: Thus God rendered the wickedness of Abimelech ... The manner in which the Nemesis was
Matthew Poole's Commentary on Judges 9:56
The wickedness which he did unto his father, in rooting out, as far as he could, the name, and memory, and remainders of his father.
Trapp's Commentary on Judges 9:56
Judges 9:56 Thus God rendered the wickedness of Abimelech, which he did unto his father, in slaying his seventy brethren:Ver. 56. Which he did unto his father.] Wrong done to a parent in any kind, is a heinous sin, and hath a heavy punishment.
Ellicott's Commentary on Judges 9:56
(56, 57) Thus.—These impressive verses give the explanation of the whole narrative. They are inserted to show that God punishes both individual and national crimes, and that men’s pleasant vices are made the instruments to scourge them. The murderer of his brothers “on one stone” is slain by a stone flung on his head, and the treacherous idolaters are treacherously burnt in the temple of their idol.
Adam Clarke's Commentary on Judges 9:56
Verse 56. Thus God rendered, c.] Both the fratricide Abimelech, and the unprincipled men of Shechem, had the iniquity visited upon them of which they had been guilty. Man's judgment may be avoided but there is no escape from the judgments of God. I HAVE said that the fable of Jotham is the oldest, and perhaps the best, in the world; and referred for other particulars to the end of the chapter. On the general subject of fable, apologue, and parable, the reader will find a considerable dissertation at the end of Mt 13:58; I shall add but a few things here, and they shall refer to the oldest collection of fables extant. These are of Indian origin, and are preserved in the Sanscreet, from which they have been translated into different languages, both Asiatic and European, under various titles. The collection is called Hitopadesa, and the author Veshnoo Sarma; but they are known in Europe by The Tales and Fables of Bidpay, or Pilpay, an ancient Indian Philosopher. Of this collection Sir William Jones takes the following notice: - "The fables of Veshnoo Sarma, whom we ridiculously call Pilpay, are the most beautiful, if not the most ancient, collection of apologues in the world. They were first translated from the Sanscreet, in the sixth century, by Buzerchumihr, or bright as the sun, the chief physician, and afterwards the vizir of the great Anushirwan; and are extant under various names, in more than twenty languages. But their original title is Hitopadesa, or amicable instruction; and as the very existence of AEsop, whom the Arabs believe to have been an Abyssinian, appears rather doubtful, I am not disinclined to suppose that the first moral fables which appeared in Europe were of Indian or AEthiopian origin." Mr.
Frazer, in his collection of Oriental MSS. at the end of his History of Nadir Shah, gives us the following account of this curious and instructive work: - "The ancient brahmins of India, after a good deal of time and labour, compiled a treatise, (which they called Kurtuk Dumnik,) in which were inserted the choicest treasure of wisdom and the most perfect rules for governing a people. This book they presented to their rajahs, who kept it with the greatest secrecy and care. About the time of Mohammed's birth or the latter end of the sixth century, Noishervan the Just, who then reigned in Persia, discovered a great inclination to see that book; for which purpose Burzuvia, a physician, who had a surprising talent in learning several languages, particularly Sanskerritt, was introduced to him as the most proper person to be employed to get a copy of it. He went to India, where, after some years' stay, and great trouble, he procured it. It was translated into the Pehluvi (the ancient Persian language) by him and Buzrjumehr, the vizir. Noishervan, ever after, and all his successors, the Persian kings, had this book in high esteem, and took the greatest care to keep it secret.
Sermons on Judges 9:56
| Sermon | Description | |
|---|---|---|
|
Evil Men in the Plan of God by Carter Conlon | In this sermon, the speaker emphasizes the importance of knowing and desiring Jesus above all else. He discusses the upcoming difficult days that the world will face and reminds th |
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His Dreadful Threatenings! by Thomas Brooks | Thomas Brooks emphasizes the inseparable connection between sin and its consequences, asserting that the wages of sin is death as stated in Romans 6:23. He argues that a just and r |
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Righteousness Imputed and Imparted by Bill McLeod | In this sermon, the speaker shares a personal story about a woman who felt restless and missed her husband when he was gone. She couldn't sleep and in her desperation, she knelt by |
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It’s Tempting by Ed Wrather | Ed Wrather emphasizes the importance of resisting temptation by drawing parallels to the story of Cain and Abel, highlighting how giving in to temptation can lead to destructive co |
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The Sacrifice That Is Pleasing to God by Duncan Campbell | In this sermon, the speaker emphasizes the concept of God's second chance. He highlights that after death, there is no second chance, but in life, God gives us the opportunity to c |
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Be a Blessing by Jim Cymbala | In this sermon, the preacher discusses the promises made by God to Abraham in Genesis. The four promises mentioned are: making Abraham into a great nation, blessing him, making his |
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Beatitudes - Part 7 by Leonard Ravenhill | In this sermon, the speaker recounts a conversation with a woman named Mrs. Crook who shares some distressing news. The speaker emphasizes the importance of obeying God and trustin |