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• Question: John 1:1
  • hey bob,
  • hope all is well. i'm very familiar with your "deity of Christ" article and find it very well written. i just wanted to ask, being quite a novice in Greek, what determines the subject in john 1:1? is it the fact that Logos has the article with it throughout the entire verse? i understand the absence of ho in front of theos does NOT change the meaning of theos or imply the need for translation WITH an INDEFINITE article, but what exactly makes Logos the subject?
  • thanks.
• Answer: (click here to see the answer)
  1. Dear Anthony,
  2. Logos is definitely the subject because of the definite article in front of it. But that's not the problem. The problem is: what function does the anarthrous word, logos, have? Is it indefinite, a god, as the Jehovah's Witnesses say? Is it definite, the God, as some evangelicals say? Or is it qualitative, the word was God?
  3. I agree with Daniel Wallace in his book, Grammar Beyond the Basics. This is important enough for me to type out this extensive grammatical point. On p. 269 he wrote:
  4. QUOTE
  5. The most likely candidate for theos is qualitative. This is true both grammatically (for the largest proportion of pre-verbal anarthrous predicate nominatives fall into this category) and theologically (both the theology of the Fourth Gospel and of the NT as a whole). There is a balance between the Word's deity, which was already present in the beginning (en archay . . theos ayn [1:1], and his humanity, which was added later (sarx egeneto [1:14]). The grammatical structure of these two statements mirrors each other; both emphasize the nature of the Word, rather than his identity. But theos was his nature from eternity (hence, eimi is used), while sarx was added at the incarnation (hence, ginomai is used).
  6. Such an option does not at all impugn the deity of Christ. Rather, it stresses that, although the person of Christ is not the person of the Father, their essence is identical. Possible translations are as follows: "What God was, the Word was" (NEB), or "the Word was divine" (a modified Moffatt). In this second translation, "divine" is acceptable only if it is a term that can be applied only to deity. However, in modern English, we use it in reference to angels, theologian, even a meal! Thus "divine" could be misleading in an English translation. The idea of a qualitative theos here is that the Word had all the attributes and qualities that "the God" (of 1:1b) had. In other words, he shared the essence of the Father, though they differed in person. The construction the evangelist chose to express this idea was the most concise way he could have stated that the Word was God and yet was distinct from the Father.31
  7. f.n. 31 Although I believe that theos in 1:1c is qualitative, I think the simplest and most straightforward translation is, "and the Word was God." It may be better to clearly affirm the NT teaching of the deity of Christ and then explain that he is not the Father.
  8. END QUOTE
  9. I hope this clears it up for you.
  10. In Christ,
  11. Bob Hill
• Question: John 1:12
  • Dear Bob,
  • It is truly a blessing to have read your "The Big Difference Between the Two Gospels" for the second time.
  • Years ago in somebody's sermon, it was stated that the believers in Jn. 1:12 were simply given the right to become the sons of God. (It does not state that they became they sons of God, but rather the right to become the sons of God.) As I have thought of this, it seems to tie in with the conditional nature of salvation under the kingdom program.
  • Have you dealt with this particular verse in any of your writings? I did not find anything on your web page dealing with it nor have I been able to find comments on this aspect of the verse in any other commentaries in my limited library.
  • Thanks again for the scriptural and dispensational insights which you share.
  • His and yours,
  • Dave Winebrenner
  • "God grades on the cross, not on the curve!"
• Answer: (click here to see the answer)
  1. Dear Dave,
  2. When we look at the use of the word, born, or begotten, we see that people who believe are born of God. John 1:12,13, "But as many as received [Aorist tense, completed action.] Him, to them He gave the authority/power to become children of God, to those who are believing [present participle] in His name: 13 who, not of blood, nor of the will of the flesh, nor of the will of man, but of God were born." [My translation.]
  3. The New Testament always conditions personal salvation upon faith or belief on the part of the recipient. Does John 1:12 say: "But as many as Christ died for, to them gave He power to become the sons of God, even to them who were elected," or, "But as many as received him, to them He gave power to become children of God, to those who are believing in His name?"
  4. Did Paul tell the Philippian jailer: "Christ died for you, hence you are saved," or, "Believe [This is an aorist, active, imperative.] on the Lord Jesus Christ, and thou shall be saved?" There is no hint in the New Testament that the efficacy of the death of Christ is ever applied to a sinner apart from personal faith and trust in Jesus Christ.
  5. Zeroing in on John 1:12: "But as many as received Him, to them He gave the authority/power to become children of God, to those believing in His name.", we must look at the Greek underlying this passage. Daniel Wallace, a professor at Dallas Theological Seminary, who believes an Acts 2 beginning of the church, wrote in his Greek Grammar Beyond the Basics, pp. 620,621, "everyone (His bold, Greek, and italics.) who believes." The idea seems to be both gnomic and continual: "everyone who continually believes." This is not due to the present tense only, but to the use of the present participle of pisteuw, especially in soteriological contexts in the NT." Then in f.n. 22, he wrote, "The aspectual force of the present [participle] ho pisteuwn seems to be in contrast with ho pisteusas. . . The present occurs six times as often (43 times), most often in soteriological contexts (cf. John 1:12; 3:15, 16, 18; 3:36; 6:35, 47, 64; 7:38; 11:25; 12:46; Acts 2:44; 10:43; 13:39; Rom 1:16; 3:22; 4:11, 24; 9:33; 10:4, 11; 1 Cor 1:21; 14:22 [twice]; Gal 3:22; Eph 1:19; 1 Thess 1:7; 2:10, 13; 1 Pet 2:6,7; 1 John 5:1, 5,10 [twice & 1 perfect], 13). . . The present was the tense of choice most likely because the NT writers by and large saw continual belief as a necessary condition of salvation."
  6. In Christ,
  7. Bob
• Question: Why did Jesus tell Peter in John 21:18-19 that he was to expect to die in his old
  • Bob,
  • My name is Mark Gabert. I am Charlie Vernon's pastor. He had submitted a question to you that we had discussed concerning the scripture above. I wanted to expand upon his question so that you might be able to fully understand how to respond. I have recently been enlightened to the grace truth and have been teaching this truth to the church. I am thankful that most have responded to this truth in a positive manner. One of my members, who has recently been saved because of, and is growing in the grace doctrine, asked me the following question, which I could not answer. "We know that the dispensation of grace was not revealed until it was revealed to Paul. We further understand that, according to the prophetic message given by Daniel, the kingdom was to be established (7) years after the "cutting off" of the Messiah, this being the crucifixion. With this in mind we understand why Jesus warned his disciples of the coming tribulation. They were to fully expect to go through it. It is my understanding that many were to expect to be killed during the tribulation, but were to look forward to a "resurrection unto life". All of these events were to take place within an eight year period of time, if you add the year to the prophesy that Jesus added in Luke 13:6-9.
  • With this in mind please explain why Jesus told Peter in John 21:18-19 that he was to expect to die in his old age, and that somehow this would glorify God? Would this not sound confusing to Peter, who was looking for the kingdom "at hand" to be established. I am assuming that Peter is middle aged at this time since Jesus referred to him as a young man in past tense and an old man in future." Thank you for you time.
  • Because of his love for us,
  • Mark Gabert, Pastor
• Answer: (click here to see the answer)
  1. Dear Mark,
  2. Thank you for clarifying this question for me. Christ had told a parable in Luke 13:6-9 He also spoke this parable: "A certain man had a fig tree planted in his vineyard, and he came seeking fruit on it and found none. 7 Then he said to the keeper of his vineyard, 'Look, for three years I have come seeking fruit on this fig tree and find none. Cut it down; why does it use up the ground?' 8 But he answered and said to him, 'Sir, let it alone this year also, until I dig around it and fertilize it. 9 And if it bears fruit, well. But if not, after that you can cut it down.'"
  3. What does this mean? Here is what I think. A certain man who had the fig tree, signifies God the Father and Israel. The keeper of his vineyard was Christ. The Father looked for fruit from Israel for 3 years of Christ's ministry, but the Father found none, and He wanted to cut Israel down. Christ said, "Father forgive them for" whoops, "let it alone this year also, until I dig around it and fertilize it." The Holy Spirit fertilized it and after one more year, Israel still was not converted. So after that year, God cut off Israel.
  4. Now back to your passage in John. First lets look at the passage under consideration: John 21:18,19: "Most assuredly, I say to you, when you were younger, you girded yourself and walked where you wished; but when you are old, you will stretch out your hands, and another will gird you and carry you where you do not wish." 19 This He spoke, signifying by what death he would glorify God. And when He had spoken this, He said to him, "Follow Me."
  5. Did Christ know when the tribulation was going to take place? I believe He had an idea, but when we look at the Gospels, we see that He did not know. Only the Father knew, Christ did not know when He was on earth, just exactly what the time table was. The best illustrations of this are found in Mat 24:33-39: So you also, when [This when, from BAGD Lexicon, is a "temporal particle at the time that, whenever, when of an action that is conditional, possible, and, in many instances, repeated. 1. w. the subj., in which case . . . oft. approaches the mng. of ean (Which means, "whenever, of an action that is conditional, possible".), since the time-reference also indicates the conditions under which the action of the main clause takes place] you see all these things, know that it is near -- at the doors! 34 Assuredly, I say to you, this generation will by no means pass away till [This is another conditional particle - an.] all these things take place. 35 Heaven and earth will pass away, but My words will by no means pass away. 36- "But of that day and hour no one knows, not even the angels of heaven, but My Father only. [Christ did not know when this would happen.] 37 But as the days of Noah were, so also will the coming of the Son of Man be. 38 For as in the days before the flood, they were eating and drinking, marrying and giving in marriage, until the day that Noah entered the ark, 39 and did not know until the flood came and took them all away, so also will the coming of the Son of Man be.
  6. Mark 13:21-34 "Then if anyone says to you, 'Look, here is the Christ!' or, 'Look, He is there!' do not believe it. 22 For false christs and false prophets will rise and show signs and wonders to deceive, if possible, even the elect. 23 But take heed; see, I have told you all things beforehand. 24 But in those days, after that tribulation, the sun will be darkened, and the moon will not give its light; 25 the stars of heaven will fall, and the powers in the heavens will be shaken. 26 Then they will see the Son of Man coming in the clouds with great power and glory. 27 And then He will send His angels, and gather together His elect from the four winds, from the farthest part of earth to the farthest part of heaven. 28 Now learn this parable from the fig tree: When its branch has already become tender, and puts forth leaves, you know that summer is near. 29 So you also, when you see these things happening, know that it is near-at the doors! 30 Assuredly, I say to you, this generation will by no means pass away till all these things take place. 31 Heaven and earth will pass away, but My words will by no means pass away. 32 But of that day and hour no one knows, not even the angels in heaven, nor the Son, but only the Father. [Again, Christ did not know when this would happen.] 33 Take heed, watch and pray; for you do not know when the time is."
  7. Acts 1:4-8 And being assembled together with them, He commanded them not to depart from Jerusalem, but to wait for the Promise of the Father, "which," He said, "you have heard from Me; 5 for John truly baptized with water, but you shall be baptized with the Holy Spirit not many days from now." 6 Therefore, when they had come together, they asked Him, saying, "Lord, will You at this time restore the kingdom to Israel?" 7 And He said to them, "It is not for you to know times or seasons which the Father has put in His own authority. 8 But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth."
  8. On the other hand, Christ seemed pretty sure that the tribulation would happen, and the kingdom would be established fairly soon. But, when He was on earth to die for the sin of the world, he had emptied Himself of most of His attributes of deity according to Phi 2:5-8: Let this mind be in you which was also in Christ Jesus, 6 who, being in the form of God, did not consider it robbery to be equal with God, 7 [but made Himself of no reputation - This is translated from 2 Greek words, heauton ekenwse. The 'h' is a rough breathing. The 'w' is a Greek omega. The most natural translation would be: He emptied Himself. What did He empty Himself of? I believe He emptied Himself of His attributes of God except for the ability to take all of His attributes back any time He wanted to. But, He yielded His will to the Father's according to Mat 26:39: He went a little farther and fell on His face, and prayed, saying, "O My Father, if it is possible, let this cup pass from Me; nevertheless, not as I will, but as You will."], taking the form of a bondservant, and coming in the likeness of men. 8 And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross.
  9. Therefore, when Christ told Peter "Most assuredly, I say to you, when you were younger, you girded yourself and walked where you wished; but when you are old, you will stretch out your hands, and another will gird you and carry you where you do not wish." 19 This He spoke, signifying by what death he would glorify God. And when He had spoken this, He said to him, 'Follow Me.'", Christ was speaking under inspiration, it was a true statement because Christ did not know when the tribulation would come or whether Israel would meet the stipulation of the Luke 13 parable.
  10. In Christ,
  11. Bob Hill
• Question: Does John 5:24 sound like Pauline truth?
  • hey bob i read the pages of your new book.. "calvanism" ..well done.
  • my question though is on dispensation.. "house" rules why in john 5:24 does christ say 24. Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.
  • this above sounds like a pauline "Grace" message, like romans 10.. so..he was talking to the curcomsision under there "rules"..but this dosn't sound like the theme in matthew mark and luke "obey the commandments" when he is asked about eternal life.
• Answer: (click here to see the answer)
  1. Shadowx,
  2. It’s a tragic thing when they don’t, but those in previous dispensations are responsible to maintain there belief to remain in their salvation. For instance, when Christ was speaking to just the 11, after Judas had left in John 13:30, He said in John 15:5-7 I am the vine, you are the branches. He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing. 6 If anyone does not abide in Me, he is cast out as a branch and is withered; and they gather them and throw them into the fire, and they are burned. 7 If you abide in Me, and My words abide in you, you will ask what you desire, and it shall be done for you.
  3. In contrast to that, we have promises like those in Eph 1:14 & 4:30. Eph 1:14 who is the guarantee of our inheritance until the redemption of the purchased possession, to the praise of His glory. Eph 4:30 And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.
  4. Further, when James wrote to the Circumcision, he said in Jam 2:14-24 What does it profit, my brethren, if someone says he has faith but does not have works? Can [the] faith save him? 15 If a brother or sister is naked and destitute of daily food, 16 and one of you says to them, “Depart in peace, be warmed and filled,” but you do not give them the things which are needed for the body, what does it profit? 17 Thus also faith by itself, if it does not have works, is dead. 20 But do you want to know, O foolish man, that faith without works is dead? 21 Was not Abraham our father justified by works when he offered Isaac his son on the altar? 22 Do you see that faith was working together with his works, and by works faith was made perfect? 23 And the Scripture was fulfilled which says, “Abraham believed God, and it was accounted to him for righteousness.” And he was called the friend of God. 24 You see then that a man is justified by works, and not by faith only.
  5. In contrast, even if all our works are burned up, we are still saved, according to 1 Co 3:9-15 For we are God’s fellow workers; you are God’s field, you are God’s building. 10 According to the grace of God which was given to me, as a wise master builder I have laid the foundation, and another builds on it. But let each one take heed how he builds on it. 11 For no other foundation can anyone lay than that which is laid, which is Jesus Christ. 12 Now if anyone builds on this foundation with gold, silver, precious stones, wood, hay, straw, 13 each one’s work will become clear; for the Day will declare it, because it will be revealed by fire; and the fire will test each one’s work, of what sort it is. 14 If anyone’s work which he has built on it endures, he will receive a reward. 15 If anyone’s work is burned, he will suffer loss; but he himself will be saved, yet so as through fire.
  6. Christ said that endurance unto the end was necessary for salvation, in the future tribulation in Mat 24:13,14 But he who endures to the end shall be saved. 14 And this gospel of the kingdom will be preached in all the world as a witness to all the nations, and then the end will come.
  7. Again, it is different in this dispensation where Paul wrote to the body of Christ. Phi 1:6 being confident of this very thing, that He who has begun a good work in you will complete it until the day of Jesus Christ.
  8. Further, it is really explicit that they will be lost if the draw back from their belief. Heb 10:38,39 Now the just shall live by faith; But if anyone draws back, my soul has no pleasure in him. 39 But we are not of those who draw back to perdition, but of those who believe to the saving of the soul.
  9. But, again, in contrast, Eph 4:30 tells us, “And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.”
  10. One more passage from James should really clinch it. Jam 1:23-2:12 For if anyone is a hearer of the word and not a doer, he is like a man observing his natural face in a mirror; 24 for he observes himself, goes away, and immediately forgets what kind of man he was. 25 But he who looks into the perfect law of liberty [the Mosaic law] and continues in it, and is not a forgetful hearer but a doer of the work [of the law], this one will be blessed in what he 8 If you really fulfill the royal law [the Mosaic law] according to the Scripture, “You shall love your neighbor as yourself, ” you do well; 9 but if you show partiality, you commit sin, and are convicted by the [Mosaic] law as transgressors. 10 For whoever shall keep the whole law, and yet stumble in one point, he is guilty of all. 11 For He who said [These are commandments from the Mosaic law], “Do not commit adultery, ” also said, “Do not murder. ” Now if you do not commit adultery, but you do murder, you have become a transgressor of the law. 12 So speak and so do as those who will be judged by the law of liberty.
  11. Paul was inspired to write just the opposite: Titus 3:5,6 not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit, 6 whom He poured out on us abundantly through Jesus Christ our Savior. Rom 4:1-5 What then shall we say that Abraham our father has found according to the flesh? 2 For if Abraham was justified by works, he has something to boast about, but not before God. 3 For what does the Scripture say? “Abraham believed God, and it was accounted to him for righteousness.” 4 Now to him who works, the wages are not counted as grace but as debt. 5 But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness.
  12. I want to finish with two more passages from Hebrews. Heb 6:4-10 For it is impossible for those who were once enlightened, tasted the heavenly gift, become partakers of the Holy Spirit, 5 tasted the good word of God and the powers of the age to come, 6 if they fall away [It’s an aorist participle. Having fallen away], to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame. 9 But, beloved, we are confident of better things concerning you, yes, things that accompany salvation, though we speak in this manner. Heb 10:26-30 For if we sin willfully after we have received the knowledge of the truth, there no longer remains a sacrifice for sins, 27 but a certain fearful expectation of judgment, and fiery indignation which will devour the adversaries. 28 Anyone who has rejected Moses’ law dies without mercy on the testimony of two or three witnesses. 29 Of how much worse punishment, do you suppose, will he be thought worthy who has trampled the Son of God underfoot, counted the blood of the covenant by which he was sanctified a common thing, and insulted the Spirit of grace? 30 For we know Him who said, “Vengeance is Mine, I will repay,” says the Lord. And again, “The Lord will judge His people.”
  13. Finally, in contrast, Paul wrote in Rom 6:3-19 Or do you not know that as many of us as were baptized into Christ Jesus were baptized into His death? 4 Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life. 5 For if we have been united together in the likeness of His death, certainly we also shall be in the likeness of His resurrection, 6 knowing this, that our old man was crucified with Him, that the body of sin might be done away with, that we should no longer be slaves of sin. 7 For he who has died has been freed from sin. 8 Now if we died with Christ, we believe that we shall also live with Him, 14 For sin shall not have dominion over you, for you are not under law but under grace. 15 What then? Shall we sin because we are not under law but under grace? Certainly not! 18 And having been set free from sin, you became slaves of righteousness.
  14. So, they may pass from death to life, but they can pass back into death if they do not continue in their belief. In contrast, we are sealed and cannot lose our salvation.
  15. Sealed in Christ,
  16. Bob Hill
• Question: Is the kingdom of God in the Pharisees?
  • When Jesus says to some, luke 17:20. And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation:
  • 21. Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.
• Answer: (click here to see the answer)
  1. When we read this passage in its context, we see what it really means. Luke 17:20-21 Now when He was asked by the Pharisees when the kingdom of God would come, He answered them and said, “The kingdom of God does not come with observation; 21 nor will they say, ‘See here!’ or ‘See there!’ For indeed, the kingdom of God is within you.”
  2. Of course this is a possible translation “the kingdom of God is within you.”, but Christ didn’t think that His kingdom was in the Pharisees. The word within, ento", can also be translated, “among” or in this case, “in your midst”.
  3. What Christ was saying was this. Since the kingdom is under the king, the sovereign ruler, wherever the king was, his kingly influence is. Since He was in their midst, and He was the king, the kingdom was among them.
  4. In Christ,
  5. Bob Hill
• Question: Was Luke the writer of the gospel by the same name a gentile?
  • Was Luke the writer of the gospel by the same name a gentile and if yes was he a Hebrew (Jewish) proselyte?
  • Was Theophilus the recipient of Luke's gospel a proselyte also and of what background ie. nationality and depending on your answers to these questions how does Luke fit into the frame of berean thinking?
  • Please excuse my long windedness and naive questions but having recently started attending a berean church fellowship I find it necessary to quickly tie down loose ends of this type.
  • Thankyou for your help.
  • James Moss
• Answer: (click here to see the answer)
  1. We can't be dogmatic about the Lukan authorship of the Gospel of Luke. However, there are no arguments for another author that are even close to the arguments for Luke, the companion of Paul. Luke is mentioned 3 times in Scripture. Col 4:14; 2 Ti 4:11; Philemon 24. There seems to be less hebraisms in the Gospel of Luke. Because the beginning of Acts and Luke is addressed to Theophilus, and Acts can be shown by the us and we passages to be written by a companion of Paul, I believe Luke was a Gentile believer in Christ. I also think this because Luke is called the beloved physician in Col 4:14, "Luke the beloved physician and Demas greet you.", and the Gospel of Luke has more language that a physician would use than the other gospels.
  2. Luke fits into the framework of "Grace" thinking for a number of reasons. It was addressed to a Gentile. The biblical material is still the life, death, and resurrection of the Lord Jesus Christ. But what is more important, is its sequel, Acts, which showed the change from the dispensation of the kingdom at hand, in Acts 1, to the kingdom offered in Acts 2, to the dispensation of grace, which began with the conversion of Paul.
  3. I hope this answers your questions. What "Grace" church do you go to?
  4. In Christ,
  5. Bob Hill
• Question: Could Mat 9:14-17 be used to explain the new Pauline Gospel?
  • Matt 9:14. Then came to him the disciples of John, saying, Why do we and the Pharisees fast oft, but thy disciples fast not? 15. And Jesus said unto them, Can the children of the bridechamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken from them, and then shall they fast. 16 No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse. 17. Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved.
  • Luke 5:39 No man also having drunk old wine straightway desireth new: for he saith, the old is better.--it would seem some of the circumcision believers did not care much for Paul's gospel...
  • Hello Bob i was just wondering if these verses above could be used to explain or add to Gal 2:7-9
  • Paul receiving so to speak "new wine" for the gentiles and all those other then Peter, James and John's converts under the gospel of grace.
  • Seems like Jesus is using this to explain some "differences" between John the Baptist's ministry and His own.
  • Do you have maybe a better and more complete take on these verses?
  • Thanks
  • Danny
• Answer: (click here to see the answer)
  1. Dear Danny,
  2. We can make all kinds of applications of biblical material. In the case of Mat 9:14-17, I believe Christ is illustrating why the Pharisees do not care for His new gospel of the kingdom. People are far more comfortable with old, bad doctrine that they have believed for a long time than they are with new, good doctrine. We can certainly see that this would be a good illustration for contrasting the gospel of the circumcision with the gospel of the uncircumcision, but that's not what Christ was doing. Of course, I know you weren't doing that.
  3. Mat 9:14-17 Then the disciples of John came to Him, saying, "Why do we and the Pharisees fast often, but Your disciples do not fast?" 15 And Jesus said to them, "Can the friends of the bridegroom mourn as long as the bridegroom is with them? But the days will come when the bridegroom will be taken away from them, and then they will fast. 16 No one puts a piece of unshrunk cloth on an old garment; for the patch pulls away from the garment, and the tear is made worse. 17 Nor do they put new wine into old wineskins, or else the wineskins break, the wine is spilled, and the wineskins are ruined. But they put new wine into new wineskins, and both are preserved."
  4. In Christ,
  5. Bob