Circumcision and Baptism

The case can be made from the New Testament that there is a connection between the circumcision of the old covenant and the baptism of the new covenant. The degree of their correlation can be debated, but the following is a key passage that seems to indicate a link.

In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead.
Colossians 2:11-12

If circumcision and baptism are connected, then there could be some significant implications for the belief that we receive forgiveness of sins through baptism, as opposed to the position that we are baptized as a testimony to forgiveness of sins that has already happened. As an exercise, I am going to quote some New Testament passages, starting in Romans, that talk about circumcision and then see what happens if I replace references to circumcision with references to baptism.

For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision. Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision? And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law? For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.
Romans 2:25-29

Next, I will insert baptism in place of circumcision, and for this particular passage, I will also make a substitution for the word Jew. Just to be clear, the above passage is Scripture, and the following is my little "experiment."

For baptism verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy baptism is made un-baptism. Therefore if the un-baptism keep the righteousness of the law, shall not his un-baptism be counted for baptism? And shall not un-baptism which is by nature, if it fulfil the law, judge thee, who by the letter and baptism dost transgress the law? For he is not a Christian, which is one outwardly; neither is that baptism, which is outward in the flesh: But he is a Christian, which is one inwardly; and baptism is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.

Now, I am not saying that these substitutions are automatically valid, but they do provide some food for thought. Let's try another verse.

Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.
Romans 3:30

Seeing it is one God, which shall justify the baptism by faith, and un-baptism through faith.

From here, we turn to a section of Scripture where Paul is discussing the faith of Abraham, and how this faith counted as righteousness.

Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness. How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also: And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised.
Romans 4:9-12

Cometh this blessedness then upon the baptism only, or upon the un-baptism also? for we say that faith was reckoned to Abraham for righteousness. How was it then reckoned? when he was in baptism, or in un-baptism? Not in baptism, but in un-baptism. And he received the sign of baptism, a seal of the righteousness of the faith which he had yet being unbaptized: that he might be the father of all them that believe, though they be not baptized; that righteousness might be imputed unto them also: And the father of baptism to them who are not of the baptism only, but who also walk in the steps of that faith of our father Abraham, which he had being yet unbaptized.

It seems clear to me that in this passage from Romans, Paul is explaining that Abraham was made righteous because of his faith, and then he circumcised himself as a sign of this righteousness. He didn't become righteous because of his circumcision; he already was. Given that, I realize that it might be a stretch to consider baptism and circumcision fully interchangeable in these verses. On the other hand, if this is a valid comparison, it would be a clear indication that baptism is a sign that demonstrates that a person is already righteous, not the means by which a person becomes righteous. From here, let's check out what Paul has to say in some of his other letters.

Is any man called being circumcised? let him not become uncircumcised. Is any called in uncircumcision? let him not be circumcised. Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.
1 Corinthians 7:18-19

Is any man called being baptized? let him not become unbaptized. Is any called in un-baptism? let him not be baptized. Baptism is nothing, and un-baptism is nothing, but the keeping of the commandments of God.

At this point, I want to clarify that I believe that baptism is required for Christians. After all, it is a commandment of God. So, why is Paul making a distinction between circumcision (or baptism) and the commandments of God? Aren't circumcision and baptism commandments? This is definitely open to interpretation, but perhaps the apostle is referring to "commandments of God" by which we become righteous (excluding circumcision/baptism). I think a similar idea might be at play in the following passage from Galatians. I don't think Paul is telling us that any person who is circumcised cannot be a Christian but rather that it is false to be circumcised (baptized?) with the purpose of becoming righteous.

Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing. For I testify again to every man that is circumcised, that he is a debtor to do the whole law.
Galatians 5:2-3

Behold, I Paul say unto you, that if ye be baptized, Christ shall profit you nothing. For I testify again to every man that is baptized, that he is a debtor to do the whole law.

For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.
Galatians 5:6

For in Jesus Christ neither baptism availeth any thing, nor un-baptism; but faith which worketh by love.

As many as desire to make a fair shew in the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the cross of Christ. For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh. But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature.
Galatians 6:12-15

As many as desire to make a fair shew in the flesh, they constrain you to be baptized; only lest they should suffer persecution for the cross of Christ. For neither they themselves who are baptized keep the law; but desire to have you baptized, that they may glory in your flesh. But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. For in Christ Jesus neither baptism availeth any thing, nor un-baptism, but a new creature.

The idea of being constrained to be baptized is striking, especially if you consider the history of certain institutional churches and their penchant for compulsory infant baptism. The next verse immediately follows the widely quoted Bible verses from Ephesians 2 that inform us that we are saved by grace through faith, not by works.

Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands;
Ephesians 2:11

Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Un-baptism by that which is called the Baptism in the flesh made by hands;

For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh.
Philippians 3:3

For we are the baptism, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh.

In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ:
Colossians 2:11

In whom also ye are baptized with the baptism made without hands, in putting off the body of the sins of the flesh by the baptism of Christ:

Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all.
Colossians 3:11

Where there is neither Greek nor Jew, baptism nor un-baptism, Barbarian, Scythian, bond nor free: but Christ is all, and in all.

Fascinating results. Has this exercise been worthwhile? I hope so, but as with many things, that probably depends on your point of view. Soli Deo gloria.

What Does Baptism Mean?

There are many different views on the meaning of baptism, so let's take a look at what the Bible has to say on the subject. We know that in Acts 2:38 that Peter tells the people to be baptized for the remission of sins. One observation I would make about this verse is that it follows the question, “Men and brethren, what shall we do?” So, Peter’s answer is repent and get baptized—because that is what we can do. Remission of sins and the gift of Holy Spirit come from God; we can’t get these things ourselves. One position holds that being baptized “for the remission of sins” means to be baptized with the purpose of remission of sins. “With the purpose of” is certainly one way in which the preposition “for” can be used—but not the only way. However, if you look up “for” in the Merriam-Webster Dictionary, there are 10 different definitions for this word. For instance, “for” can also mean “in place of” or “representing” or “because of.” We can easily see examples of this. If I read the Bible for more wisdom, that means I am reading so that I get more wisdom. On the other hand, let’s say you want to stand up for truth in a society that increasingly rejects God. In this case, you would not be standing up to get truth, but rather you would be standing up to signify the truth that you have from God. We can also notice this distinction in the Scriptures.

And it came to pass, when he was in a certain city, behold a man full of leprosy: who seeing Jesus fell on his face, and besought him, saying, Lord, if thou wilt, thou canst make me clean. And he put forth his hand, and touched him, saying, I will: be thou clean. And immediately the leprosy departed from him. And he charged him to tell no man: but go, and shew thyself to the priest, and offer for thy cleansing, according as Moses commanded, for a testimony unto them. 
Luke 5:12-14

After healing the man, Jesus told him to go to the priest and make an offering for his cleansing. Was the cleansing a result of the offering? Clearly not, because the man was cleansed by Jesus before he made the offering. Rather, the offering was in response to his cleansing, to signify his cleansing. In like manner, consider the possibility that baptism for the remission of sins means baptism to signify the remission of sins. Similarly, we can think about 1 Corinthians 11. Verse 15 says that a woman’s hair is “given her for a covering.” Many people read this and think that this verse is telling them that the hair is the only covering. However, based on my understanding of the head covering, it is evident from the context of the chapter that this is not the way “for” is being used in this case. Instead, it might be more accurate to explain this verse in the sense of a woman’s hair being given her because of a covering, or representing a covering. As I mentioned, context is the key, whether studying the Bible or any other type of writing.

I think different viewpoints on baptism are in part due to a different understanding of when the new birth takes place. Under the perspective that your sins are forgiven through water baptism, it would follow that we are born again through water baptism. I, on the other hand, would hold that the new birth and the washing of our sins occurs prior to water baptism. To consider what the Bible says about the new birth, we of course need to look at the third chapter of John. In verse 5, Jesus tells Nicodemus, “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.” Being born of water refers to baptism, right? Well, not necessarily. Many times in the Scriptures, the Word of God is referred to as cleansing or life-giving water. Here are a few examples.

Now ye are clean through the word which I have spoken unto you. 
John 15:3

But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life. 
John 4:14

Husbands, love your wives, even as Christ also loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.                                                                                                                                           Ephesians 5:25-27

Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.
1 Peter 1:23

In this last verse, Peter clearly tells us that our new birth is accomplished by the word of God. We cannot be regenerated through water, because water is corruptible. Therefore, the water from John 3:5 must be incorruptible water—the word of God. In 1 Corinthians 6:11, we learn that we who were formerly unrighteous have been washed, sanctified, and justified “in the name of the Lord Jesus, and by the Spirit of our God” (emphasis added).

What if, even though the actual cleansing is accomplished by the word of God, it can only take place during water baptism? Let’s consider what we know. Peter said in Acts 2:39 that the promise he just mentioned in the previous verse, which includes the gift of the Holy Spirit, was for everyone that the Lord would call. In Romans 8:9, Paul informs us that any person who does not have the Spirit of Christ does not belong to Christ. It is obvious from this verse (among others) that all believers are filled with the Spirit. Conversely, if any person who has not been filled with the Spirit does not belong to Christ, then this person has not been washed of their sins or born again. So we need to ask, are there any occasions when receiving the Holy Spirit clearly occurs separately from water baptism? In Acts 8, when Phillip preached to the residents of Samaria about the kingdom of God, the people responded “with one accord” and were baptized.

Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: Who, when they were come down, prayed for them, that they might receive the Holy Ghost: (For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.) Then laid they their hands on them, and they received the Holy Ghost.
Acts 8:14-17

If the Samaritans were born again through water baptism, why didn’t they receive the Spirit until the apostles laid hands on them? We can see something similar in Paul’s conversion. The Lord told Ananias to put his hands on Saul for the recovery of his sight. When Ananias came to where Saul was staying, he put his hands on Saul and told him that he had been sent so that Saul would get his sight back and so that Saul would be filled with the Holy Spirit. After these things had taken place, only then was Saul baptized (Acts 9:10-18).

Also, let's talk about the conversion of Cornelius and his household in Acts 10. As Peter preached, “through his name whosoever believeth in him shall receive remission of sins,” the Holy Spirit fell on his listeners. In response, Peter remarked to the Jewish believers that had accompanied him that these Gentiles should be baptized, since these Gentiles had received the Spirit just as they, the Jews, had. Is Peter referring to the events in Acts 2, when he and the other apostles were baptized with the Holy Spirit? Well, his companions in this case are not his fellow apostles, but believers from Joppa who had decided to go with him. What happened to the apostles in Acts 2 is described as both being filled with the Spirit and as the baptism of the Spirit. The possibility has been suggested that these are two different occurrences, instead of the same thing being described in different ways, and also that Acts 2 and 10 are the only occasions that definitively show the baptism of the Holy Spirit. If this is the case, then baptism of the Holy Spirit doesn’t apply to the believers who went with Peter. Yet, Peter said that Cornelius and his companions had received the Holy Spirit in the same way as both Peter himself and the brethren from Joppa had received. As soon as there was clear evidence that the Gentiles had received the Spirit, then it was time for them to get baptized.

Next, let’s look at Romans 6. In this passage, Paul explains that “we are buried with him by baptism into death.” This may seem like a silly question, but here it is: when was Christ buried? Obviously, after He was dead. Jesus was crucified, He died, and then He was buried in the tomb. You don’t bury someone who hasn’t died yet. There are several Bible verses that show that we also have to be crucified and die to sin, such as Galatians 5:24. Furthermore, Paul tells us that, “if Christ be in you, the body is dead because of sin” (Romans 8:10). Death does not happen during the burial but rather precedes it. If baptism is a burial, then it must happen after we are dead to sin.

It is clear that the New Testament teaches that we are washed from our sins by the blood of Jesus, but I gather some believers would differ on how this blood is applied. I presume that those Christians that believe in forgiveness of sins through baptism would hold that washing in the blood of Jesus happens when we are baptized in water. Let’s consider a few Bible passages that talk about the cleansing power of Jesus’s blood. In 1 John 1:7, the cleansing blood is associated with walking in the light and fellowship with other believers. Two verses later, the apostle explains that forgiveness and cleansing are results of the confession of sins.  Other verses that describe how the blood of Jesus makes us right with God include Ephesians 2:13, Hebrews 10:19, 1 Peter 1:2, and Revelation 1:5. I don’t doubt that you could point out many more such verses. Many different aspects of our faith are associated with the blood of Jesus in these verses, but can anyone show me which ones demonstrate that washing in the blood takes place during water baptism?

To find a passage that does in fact talk about baptism, one place we can go to is 1 Corinthians 10. Here, Paul lets us know the Israelites “were all baptized unto Moses in the cloud and in the sea.” This occurrence from the Old Testament is an example for us (verse 11), so let’s see what we can learn from it. In the book of Exodus, when did the children of Israel apply the blood? Did it happen while they were passing though the baptism in the Red Sea? No, they applied the blood to their doorposts in anticipation of the Passover, before they left Egypt. The Passover sacrifice of the Israelites was a perfect lamb, which is a type of our Passover sacrifice, Christ (1 Corinthians 5:7). First was the death of the lamb, then the application of the blood, followed by the baptism in the sea.

Are there other types of baptism in the Old Testament? Baptism is associated with the Great Flood in 1 Peter 3. Verse 21 indicates that baptism saves us. Is this proof that we are forgiven of our sins through baptism in water? Well, perhaps not. One of the key words here is “figure.” Noah and his family being saved by water is a “like figure” as being saved by baptism. A figure of a concept is not the same as the concept itself. Peter clarifies what he is talking about in the rest of verse. Salvation is “not the putting away of the filth of the flesh” (which is what literal water does), “but the answer of a good conscience toward God.” Does a person who is still in their sins have a good conscience toward God? The good conscience comes first, from which follows baptism as the answer. Water baptism, a physical washing, is a symbol of our salvation, a spiritual washing. There are other Biblical examples of a spiritual truth being testified to via a physical event. When we keep the Lord’s Supper, the bread and the grape juice are symbols; they are not literally the body and blood of Christ, as some would believe.

There is one final point I want to consider. For the sake of argument, let’s say that all of my above points are wrong and that I am misunderstanding the Bible on this topic. Then we have to ask, does having a wrong understanding of baptism prevent someone from being saved? To put it another way, is the essence of Christianity having correct theology? I’m not denying that theology is important—but then, so is how we live. The Scriptures mention many things that will keep people out of the kingdom. During the Sermon on the Mount, Jesus said you can judge a tree by its fruit (Matthew 7:16-20) and that the people who practice iniquity will not enter the kingdom (7:21-23). In Matthew 25, Jesus describes the Judgment where He will separate the sheep from the goats. Is the separation based on sheep=baptized for the remission of sins and goats=not baptized for the remission of sins? According to Jesus (and His perspective is the only one that matters), the sheep inherit the kingdom because the fruits of their lives demonstrate their love for the Lord, while the fruits (or lack thereof) of the goats show otherwise. Before His ascension, Jesus said (Mark 16:16), “He that believeth and is baptized shall be saved; but he that believeth not shall be damned.” Jesus did not say, “He that is baptized for the wrong reason shall be damned.” The Lord tells us that condemnation is a result of unbelief, not the result of an incorrect view of baptism. In 1 Corinthians 6:9-10, Paul indicates that “the unrighteous shall not inherit the kingdom of God,” and then he proceeds to make a list of who he is referring to when he mentions “the unrighteous.”  Once again, the kingdom is barred to people whose lives show that they are not following Christ—not to people who have the wrong belief about baptism. We have another depiction of the Judgment in Revelation 20:12, where we see the dead judged according to their works, not according to their doctrinal beliefs. These examples (and I could list more) illustrate why I believe the essence of Christianity is discipleship, not theology.
 

Jesus also said that we will be judged in the same way that we judge. Does this mean we don’t use discernment? Does this mean we overlook sin in people’s lives? Of course not! We are clearly instructed to admonish anyone who calls himself a brother but is engaged in sin. I want to indicate clearly that nothing I have said is meant to imply that I doubt the salvation of any Christian who believes that sins are forgiven during baptism. I believe that two Christians can have a doctrinal disagreement and still be brothers. However, considering the consequences of wrong judgment, it behooves us to be very careful how and why we condemn any individuals who, while being flawed, do not have obvious sin in their lives and have expressed their desire to conform their lives to the example of Jesus.

The Failure of the Holy Experiment

In my last post, I looked at William Penn's attempt to establish a colony based on the teachings of Christ, which he called his Holy Experiment. For the sake of thoroughness, I did want to point out that, despite the overall Christian character of the Pennsylvania colony, slavery was permitted. (Later on, the Quakers became one of the first Christian groups to oppose slavery.) Nevertheless, Penn's colony was very enlightened regarding fair treatment of the Indians as well as granting religious freedom. William Penn's descendants continued to be proprietors of Pennsylvania after his death, and the Provincial Assembly was composed mostly of pacifist Quakers until the time of the Revolution. So why did the experiment fail?

By establishing religious freedom, as demonstrated in the Charter of Privileges of 1701, Penn created a haven for persecuted, non-resistant religious groups such as the Amish, the Mennonites, and the Moravians, in addition to his fellow Quakers. However, the freedoms and opportunities offered by Pennsylvania also attracted larger numbers of other groups--including many German Lutherans, Irish Catholics, and Scottish Presbyterians--who had no qualms with fighting. Nevertheless, Pennsylvania was open to all these settlers, unlike more restrictive colonies that did not tolerate residents who did not conform to the official church of the colony. Consequently, the Pennsylvania that had been founded on the principles of toleration and non-resistance had become the home of many people who were not inclined to be either tolerant or non-resistant.

In the spring of 1776, after fighting had already broken out between Britain and the colonies, the Quaker-led Assembly of Pennsylvania was still opposed to breaking with the mother country. In fact, the anti-war Quakers were victorious in an election in May of that year, keeping their majority in the legislature. However, this result was not acceptable to many non-Quaker agitators who vehemently supported armed insurrection against British authority. Therefore, since democratic methods had not secured the desired outcome, these radicals completely circumvented the lawful governing body of Pennsylvania.  Individuals who supported independence had formed extralegal organizations, such as the Committees of Correspondence, to foment opposition to Britain. With support from the Continental Congress, these committees usurped governmental power in Pennsylvania, calling for a state constitutional convention to create a pro-rebel state government. Having lost all authority to this coup, the Assembly disbanded. Ironically, it was the magnanimity of William Penn in allowing people who didn't share his Biblical convictions to settle in his colony that paved the way for these same people and their descendants to wrest control of his Holy Experiment from the peaceful Quakers. I believe the Pennsylvania that was founded by William Penn might be the closest example in history of a truly Christian state, but it failed because an earthly state that is governed according to Christian principles cannot endure in such a condition. Either (1) the rulers will be corrupted by power and depart from following Jesus, or (2) the rulers will maintain their convictions but get shoved out of power by people who do not share their principles--which is exactly what happened in Pennsylvania. The Quakers were pacifists, so they would be violating their beliefs if they fought to retain their power. (Of course, groups like the Anabaptists believed that Christians had no business being in government in the first place.)

During the colonial period, Britain allowed German and other foreign settlers to come to Pennsylvania on the condition that they swore loyalty to the British crown. The non-resistant churches were opposed to swearing oaths, since the practice had been forbidden by Jesus (Matthew 5:33-37). However, grateful for the chance to escape the persecution they faced in Europe, these churches affirmed their loyalty to the king--as long as this loyalty didn't conflict with the teachings of their King, Jesus. The non-resistant Christians largely lived in peace--until the revolutionaries took control of the Pennsylvania government. One of the first actions of the new government was to require the following oath from all Pennsylvania residents.

“I, [name], do swear (or affirm) that I renounce and refuse all allegiance to George III, king of Great Britain, his heirs and successors; and that I will be faithful and bear true allegiance to the Commonwealth of Pennsylvania as a free and independent State, and that I will not at any time, do or cause to be done any matter or thing that will be prejudicial, or injurious to the freedom and independence thereof;....as declared by Congress, and also, that I will discover and make known to some justice of the peace of said State all treasons or traitorous conspiracies which I now know or hereafter shall know to be formed against this or any of the United States of America.”

Perhaps the rebels felt they were being generous by allowing the option to "affirm" rather than "swear." Regardless, for the non-resistant Christians, affirmation of this oath was still impossible. They said they were going to be loyal to the king, so they were loyal to the king. In other words, their yes meant yes and their no meant no. This was not the case for most of the other professing Christian foreigners who had settled in the Quaker colony, who had outright sworn loyalty to the British crown and then turned around and swore loyalty to rebelling Pennsylvania. Even without the issue of competing loyalty oaths, the New Testament makes it clear, most notably in Romans 13, that believers are to obey the government, which has been granted its authority by God. The only exception is if the government tries to compel its citizens to violate Scripture. Having studied the history of the period, it is my personal view that the British rule of the American colonies was not the great tyranny that the revolutionaries made it out to be, but this is the topic for another essay. For the sake of argument, let's say that all the colonial complaints were valid, and the British government was horribly oppressive. Even in this situation, the non-resistant Christians would still honor the government, seeing how the New Testament lacks an exception that allows believers to disobey the authorities if they are unjust.

Sadly, these Scriptural considerations were not a concern for the professing Christians who were actively engaged in overthrowing British rule, not to mention the teachings of Jesus that tell His followers to love their enemies (Matthew 5:43-48). And if they weren't worried about violating the Bible, then others couldn't be worried about it either. In addition to enacting the above oath, the Pennsylvania revolutionaries imposed strict penalties for those who refused to take it, which included bans on buying and selling property, voting or holding office, possessing weapons, or even travelling away from one's local area. This persecution was instigated by the same folks who were claiming to fight for "life, liberty, and the pursuit of happiness." And if some of these restrictions sound familiar to you, you're not alone; many of the non-resistant Christians in Pennsylvania found their predicament far too similar to those who refused to take the mark of the beast in Revelation 13.

Unsurprisingly, the revolutionary Pennsylvania government initiated conscription to support the insurrection, and just as unsurprisingly the non-resistant churches refused to comply. As a result, the Christians who were just trying to follow Jesus saw even more hardships, ranging from jail time to exile to confiscation of property. For example, there would be families where the husband was thrown in prison and the wife and children would be left in a house stripped off all possessions, including the stoves that would be the only source of heat in the coming winter. In a few extreme cases, there were even executions of people who opposed the war, including an old Quaker man. Just to reiterate, most, if not all, of the individuals who were responsible for these heinous acts would have professed Christianity, but they persecuted those Christians who were trying to conform their lives to the principles of Christ's kingdom.

After the revolutionaries succeeded in defeating the British, the persecution against the non-resistant Christians gradually died down, and some repayments were made for confiscated property. However, a very dangerous pattern had been established, where Christians who are opposed to violence would be persecuted whenever the U.S. was fighting a war. For instance, during World War I, a number of Hutterites (an Anabaptist group that practices communal living) were drafted and essentially tortured for refusing to cooperate with the military in any way. On one occasion, two Hutterite brothers were left in a cold, damp prison cell in their underclothes (because they would not wear a uniform) long enough that they contracted pneumonia and died. (The story of these Hutterite brothers, Joseph and Michael Hofer, can be read here: The Martyrs of Alcatraz.)

"It's a good thing you live in a country where many people have died to defend your freedom not to fight." I have lost count of the number of times I have heard statements similar to this one when I attempt to explain why, based on my understanding of what Jesus taught, I believe followers of Christ should not be involved in war or any other type of violence. It is true that, in the present day, the United States and many other countries recognize conscientious objectors. However, this present reality follows a long history of suffering by believers who refuse to fight for the kingdoms of this world, including good ol' "Christian" America. In conclusion, is it the right course of action for today's Christians to combat our culture's growing ungodliness by attempting to restore the country to its "Christian" foundation? I would say no, because no such Christian foundation exists. Penn's Holy Experiment was established on much nobler principles than the United States, where one of the strongest motivations for independence was a bunch of hot-headed colonists who didn't want to pay their taxes. Yet, Penn's vision failed because of the actions of people who were being disobedient to several Biblical teachings. Instead of repeating Penn's well-intentioned mistake--diluting the kingdom of God by mixing it with an earthly government--let our spiritual efforts be focused on calling souls to the only kingdom that will endure forever.

Sources:

Dr. Roland M. Baumann, The Pennsylvania Revolution, 1989.

K. D. Keane, Persecution of Christians During the American Revolution, 2015.

The Good Ol' Days of "Christian America"

In a presidential election year, it is common for candidates to have slogans such as, "Make America Great Again!" Statements like this play on the tendency of many people to think that conditions in the past were better than what they are in present. I think this mindset is similar to the idea of "the grass is greener on the other side of the fence." In particular, many Christians bemoan the deteriorating morals of America, pointing at issues like abortion or non-traditional sexuality. "We need to bring back Christian America!" goes the cry; if only we can get back to our country's supposedly Christian foundation, all will be well. Near the end of his life, King Solomon made an observation that may offer some insight on this subject. "Say not thou, What is the cause that the former days were better than these? for thou dost not enquire wisely concerning this." (Ecclesiastes 7:10). Why did Solomon think that it is unwise to dwell on the alleged superiority of the past? To possibly answer this question, it might be worthwhile to examine briefly the track record of "Christian America." (Most of my information comes from the exhaustive research of David Bercot for his book, In God We Don't Trust.)

Most Americans are familiar with the arrival of the Pilgrims in Plymouth, Massachusetts. However, the Pilgrims were preceded in America by the first permanent English settlement at Jamestown, Virginia (1607). The Jamestown settlement had a very rocky beginning, with the settlers suffering periods of starvation. The original purpose for the establishment of Jamestown was for profit, but after a few years, the colony was almost abandoned for being an economic failure. However, Jamestown was saved by growing a popular new product: tobacco. I don't think I need to go into detail about the harmful effects of tobacco, which are common knowledge in the present day. Back in the 17th century, on the other hand, could tobacco farmers claim ignorance of the negative aspects of their crop? Well, as early as 1604, King James of England wrote vehemently against the use of tobacco, even calling it a sin for damaging the health of the user as well as that of innocent bystanders. Tobacco quickly became the dominant industry of Virginia. You may recall from American History classes that the Virginia House of Burgesses was noted for being the first elected legislative assembly in the English colonies. However, your history textbook probably overlooked the fact that the first law passed by the House of Burgesses was aimed at regulating tobacco prices. If the tobacco industry wasn't bad enough already, the moral shortcomings of the enterprise were compounded in 1619 when the first black slaves were brought to Virginia in order to work on the tobacco plantations.

"Christian" America is off to a great start so far, but we haven't even talked about the Indians yet. The charter for Jamestown had claimed that evangelizing the Indians was one of the purposes of the colony, but later events clearly demonstrate that this was lip service. At first, the Powhatan tribe in Virginia was willing to coexist with the English settlers. Unfortunately, the colonists took advantage of the Indians' hospitality, with the English's increasing numbers steadily pushing the Indians off their land. By 1622, the Powhatan had had enough, and they attacked the English. In response, the English--the invaders of the Indians' territory--waged war on the Powhatan until the tribe was almost wiped out. So, on our list of accomplishments for the first English settlement in America, we have a burgeoning tobacco industry, the introduction of slavery, and the virtual annihilation of an Indian tribe.

 Alright, so Virginia's origins aren't exactly a shining example of Christ's teachings in action, but surely the devout Pilgrims had a more godly start in Massachusetts. As we discuss the Pilgrims, I want to clear up some common misconceptions about them. First of all, the Pilgrims did not come to America for religious freedom. While it is true that the Pilgrims were persecuted in England, the group had found freedom of worship in the Netherlands. They came to America for a better economic situation, and so that they could live with other Englishmen. Moreover, the Pilgrims had no intention of granting religious freedom to other groups in their settlement. Indeed, it was against the law for Quakers to live in Plymouth. They certainly didn't come to America to start a new nation or to be independent from England. The Pilgrims had meant to settle in already established Virginia but the Mayflower got blown off course and ended up in Massachusetts accidentally. If you look at the text of the famous Mayflower Compact, it is clear that the colonists (who weren't all Pilgrims, by the way) wanted to emphasize that they were still loyal subjects of King James.

We've all heard the stories about the first Thanksgiving, with the Pilgrims and the Indians sharing a feast. Like in Virginia, the local Wampanoag tribe initially had peaceful relations with the settlers. Unfortunately, also like in Virginia, more and more settlers kept coming and seizing Indian land. The Pilgrims definitely weren't interested in turning the other cheek, for their hired military officer Myles Standish launched a preemptive strike that killed many Indians, after he had invited them to a feast under false pretenses. When word of the massacre got back to the Pilgrims in the Netherlands, even their pastor thought they had gone too far. In his response, John Robinson wrote, "How happy a thing would it have been if you had converted some before you had killed any." Like a broken record, the Pilgrims' actions eventually led to open conflict with the Wampanoag, and superior English military might resulted in a disastrous outcome for the Indians.

The Pilgrims were the first religious group to come to Massachusetts from England, but they were followed a few years later by the Puritans. The Puritans had a lot in common with their Pilgrim neighbors. Both groups were staunch Calvinists, and they followed the typical Calvinist behavior of persecuting any other faiths that they didn't agree with. In particular, the Puritans couldn't stand the Quakers and actually hanged many of them until the English government told them to knock it off. Also, not to be outdone by the Pilgrim wars on the natives, the Puritans slaughtered the majority of the Indians in Massachusetts and neighboring Connecticut. Perhaps their Bibles were missing a few verses, such as Matthew 5:9. "Blessed are the peacemakers: for they shall be called the children of God."

As time went on, the Puritans, and the Congregationalists that came after them, devised a very clever (and yet despicable) way of filling their pockets. In the first step of the so-called Golden Triangle, molasses imported from the West Indies was distilled into rum. (No, the Puritans and Congregationalists had no problem with drinking alcohol.) This rum was taken to Africa where it was traded for slaves. From there, the slaves were shipped to the sugar plantations in the Caribbean. The conditions on slave ships during this step of the process (also referred to as the Middle Passage) were disgusting, and many of the slaves didn't survive the journey. Nevertheless, sale of the slaves to the sugar plantations was very profitable. Completing the Triangle, the ships returned to New England with great wealth and more molasses to perpetuate the cycle.

Should we give the Pilgrims and the Puritans a pass because of the times they lived in? "Jesus Christ the same yesterday, and to day, and for ever." (Hebrews 13:8). We don't get to ignore the teachings of Jesus for the sake of expediency, or because society around us is doing it. An excellent example of upholding the principles of Christ amid darkness is the Quaker, William Penn. This interesting man founded the colony of Pennsylvania in 1682, establishing complete religious freedom not just for his fellow Quakers, but other persecuted faiths such as the Mennonites and the Amish. In fact, anyone who believed in God was welcome to settle in Pennsylvania, which was certainly much more generous than the colonies started by the Pilgrims or the Puritans. Penn also treated the Indians fairly, seeking permission to bring over settlers and actually paying for their land. Another contrast with all the other colonies is that Pennsylvania under the leadership of the peaceful Quakers had no militia, as well as a distinct lack of Indian revolts until long after Penn's death. It should come as no surprise that evangelism of the Indians bore more fruit in Pennsylvania than in the rest of the American colonies.

Penn referred to his colony as "a holy experiment." He had endeavored to establish a colony that was in harmony with the words of Jesus. This can certainly not be said for the settlements started by the Pilgrims and the Puritans, not to mention the colonies with more secular origins. Despite its promising beginning, the holy experiment in Pennsylvania ultimately failed. Why? I intend to examine the reasons in my next post. In short, the downfall of William Penn's vision was the result of the armed insurrection against a lawful government that we like to call the American Revolution.

The Kingdom of God in Daniel

I mentioned at the end of my essay about the Kingdom of God that there were many things I didn't cover. Later on, I realized that I was remiss in not discussing the Kingdom message in the book of Daniel. I wrote the following to correct that oversight. If you were reading my original article, this section could be inserted directly before I begin my discussion of the New Testament.



Some of the most important references to the Kingdom of God in the Old Testament occur in the book of Daniel. The first passage I want to look at is in the dream of Nebuchadnezzar that Daniel interpreted. The king of Babylon had seen a statue with a head of gold, arms and breast of silver, stomach and thighs of brass, legs of iron, and feet of mixed iron and clay. The statue was destroyed by a stone cut without hands, and this stone grew into a mountain that covered the whole earth. Daniel then describes how the different metals refer to different earthly kingdoms (Daniel 2:31-43). There may be some parts of the statue that can be interpreted in different ways, but a common view is that the gold is Babylon, the silver is Persia, the brass is Greece, the iron is Rome, and the mixed iron and clay is the division of the Roman Empire, or possibly the union of the Empire with the institutional church. In every case, each kingdom is defeated and taken over by the succeeding kingdom. Now I will quote Daniel's explanation of the stone.

And in the days of those kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the dream is certain, and the interpretation thereof sure.
(Daniel 2:44-45)

This is the Kingdom of God. Unlike the kingdoms of the world, which exist temporarily and at their demise are taken over by others, God's Kingdom will never be defeated, and consequently never "left to other people." Instead of a new government replacing it, the Kingdom of God eventually will be victorious over all the nations on the world--but not through the sword.

I would next like to examine the fourth chapter of Daniel. Nebuchadnezzar's experience of losing his reason and living as a beast of the field, and then being restored as king of Babylon, prompted him to make some powerful declarations.

I thought it good to shew the signs and wonders that the high God hath wrought toward me. How great are his signs! and how mighty are his wonders! his kingdom is an everlasting kingdom, and his dominion is from generation to generation.
(Daniel 4:2-3)

And at the end of the days I Nebuchadnezzar lifted up my eyes unto heaven, and mine understanding returned to me, and I blessed the most High, and I praised and honoured him that liveth for ever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation... Now I Nebuchadnezzar praise and extol and honour the King of heaven, all whose works are truth, and his ways judgment: and those that walk in pride he is able to abase.
(Daniel 4:34, 37)

Unfortunately for King Belshazzar, he did not learn this important lesson as did his predecessor, and Babylon was left to the Medes and Persians. The next heathen ruler to be impressed with the supremacy of God's Kingdom was the Persian king Darius. After Daniel survived the lions' den, the king made this pronouncement.

I make a decree, That in every dominion of my kingdom men tremble and fear before the God of Daniel: for he is the living God, and stedfast forever, and his kingdom that which shall not be destroyed, and his dominion shall be even unto the end.
(Daniel 6:26)

Finally, we have Daniel's vision in chapter 7. It is not my intention to consider all the meanings this prophecy could have, but I would like to highlight the important place it gives the Kingdom.

I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all the people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.
(Daniel 7:13-14)

But the saints of the most High shall take the kingdom, and possess the kingdom for ever, even for ever and ever.
(Daniel 7:18)

I beheld, and the same horn made war with the saints, and prevailed against them; Until the Ancient of days came, and judgment was given to the saints of the most High; and the time came that the saints possessed the kingdom.
(Daniel 7:21-22)

And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him.
(Daniel 7:27)

These passages describe how the Kingdom of God in its fullness will cover the earth. Until that time comes, the Kingdom is limited in its extent in this world, but it does have a present existence. I endeavor to demonstrate the validity of this statement in my original essay as I consider the ministry of Jesus.

A Kingdom Concordance

A project I have been working on recently is a collection of any verses that refer to the Kingdom of God or the role of the Father or the Son as King. I have attempted to organize them by the specific reference in the verse, as well as dividing between the New and Old Testaments. My two primary goals are to emphasize the significance of the Kingdom of God by the sheer amount of times the Scriptures discuss it and to provide a sort of concordance for researching what the Scriptures say about it.

Kingdom of Heaven

(Mat 3:2)  And saying, Repent ye: for the kingdom of heaven is at hand.

(Mat 4:17)  From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand.

(Mat 5:3)  Blessed are the poor in spirit: for theirs is the kingdom of heaven.

(Mat 5:10)  Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven.

(Mat 5:19)  Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.

(Mat 5:20)  For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.

(Mat 7:21)  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.

(Mat 8:11)  And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven.

(Mat 10:7)  And as ye go, preach, saying, The kingdom of heaven is at hand.

(Mat 11:11)  Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he.

(Mat 11:12)  And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.

(Mat 13:11)  He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.

(Mat 13:24)  Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field:

(Mat 13:31)  Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field:

(Mat 13:33)  Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened.

(Mat 13:44)  Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field.

(Mat 13:45)  Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls:

(Mat 13:47)  Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind:

(Mat 13:52)  Then said he unto them, Therefore every scribe which is instructed unto the kingdom of heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.

(Mat 16:19)  And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.

(Mat 18:1)  At the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven?

(Mat 18:3)  And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.

(Mat 18:4)  Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven.

(Mat 18:23)  Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants.

(Mat 19:12)  For there are some eunuchs, which were so born from their mother's womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive it, let him receive it.

(Mat 19:14)  But Jesus said, Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven.

(Mat 19:23)  Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven.

(Mat 20:1)  For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard.

(Mat 22:2)  The kingdom of heaven is like unto a certain king, which made a marriage for his son,

(Mat 23:13)  But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in.

(Mat 25:1)  Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom.

(Mat 25:14)  For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods.

Kingdom of God

(Mat 6:33)  But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.

(Mat 12:28)  But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you.

(Mat 19:24)  And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.

(Mat 21:31)  Whether of them twain did the will of his father? They say unto him, The first. Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you.

(Mat 21:43)  Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.

(Mar 1:14)  Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God,

(Mar 1:15)  And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.

(Mar 4:11)  And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables:

(Mar 4:26)  And he said, So is the kingdom of God, as if a man should cast seed into the ground;

(Mar 4:30)  And he said, Whereunto shall we liken the kingdom of God? or with what comparison shall we compare it?

(Mar 9:1)  And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power.

(Mar 9:47)  And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire:

(Mar 10:14)  But when Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God.

(Mar 10:15)  Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein.

(Mar 10:23)  And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God!

(Mar 10:24)  And the disciples were astonished at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God!

(Mar 10:25)  It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.

(Mar 12:34)  And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God. And no man after that durst ask him any question.

(Mar 14:25)  Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God.

(Mar 15:43)  Joseph of Arimathaea, an honourable counsellor, which also waited for the kingdom of God, came, and went in boldly unto Pilate, and craved the body of Jesus.

(Luk 4:43)  And he said unto them, I must preach the kingdom of God to other cities also: for therefore am I sent.

(Luk 6:20)  And he lifted up his eyes on his disciples, and said, Blessed be ye poor: for yours is the kingdom of God.

(Luk 7:28)  For I say unto you, Among those that are born of women there is not a greater prophet than John the Baptist: but he that is least in the kingdom of God is greater than he.

(Luk 8:1)  And it came to pass afterward, that he went throughout every city and village, preaching and shewing the glad tidings of the kingdom of God: and the twelve were with him,

(Luk 8:10)  And he said, Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand.

(Luk 9:2)  And he sent them to preach the kingdom of God, and to heal the sick.

(Luk 9:11)  And the people, when they knew it, followed him: and he received them, and spake unto them of the kingdom of God, and healed them that had need of healing.

(Luk 9:27)  But I tell you of a truth, there be some standing here, which shall not taste of death, till they see the kingdom of God.

(Luk 9:60)  Jesus said unto him, Let the dead bury their dead: but go thou and preach the kingdom of God.

(Luk 9:62)  And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God.

(Luk 10:9)  And heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you.

(Luk 10:11)  Even the very dust of your city, which cleaveth on us, we do wipe off against you: notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you.

(Luk 11:20)  But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you.

(Luk 12:31)  But rather seek ye the kingdom of God; and all these things shall be added unto you.

(Luk 13:18)  Then said he, Unto what is the kingdom of God like? and whereunto shall I resemble it?

(Luk 13:20)  And again he said, Whereunto shall I liken the kingdom of God?

(Luk 13:28)  There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out.

(Luk 13:29)  And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God.

(Luk 14:15)  And when one of them that sat at meat with him heard these things, he said unto him, Blessed is he that shall eat bread in the kingdom of God.

(Luk 16:16)  The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it.

(Luk 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:

(Luk 17:21)  Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.

(Luk 18:16)  But Jesus called them unto him, and said, Suffer little children to come unto me, and forbid them not: for of such is the kingdom of God.

(Luk 18:17)  Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein.

(Luk 18:24)  And when Jesus saw that he was very sorrowful, he said, How hardly shall they that have riches enter into the kingdom of God!

(Luk 18:25)  For it is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God.

(Luk 18:29)  And he said unto them, Verily I say unto you, There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God's sake,

(Luk 19:11)  And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear.

(Luk 21:31)  So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.

(Luk 22:16)  For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God.

(Luk 22:18)  For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come.

(Luk 23:51)  (The same had not consented to the counsel and deed of them;) he was of Arimathaea, a city of the Jews: who also himself waited for the kingdom of God.

(Joh 3:3)  Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.

(Joh 3:5)  Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.

(Act 1:3)  To whom also he shewed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God:

(Act 8:12)  But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women.

(Act 14:22)  Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God.

(Act 19:8)  And he went into the synagogue, and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of God.

(Act 20:25)  And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more.

(Act 28:23)  And when they had appointed him a day, there came many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening.

(Act 28:31)  Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him.

(Rom 14:17)  For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.

(1Co 4:20)  For the kingdom of God is not in word, but in power.

(1Co 6:9)  Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind,

(1Co 6:10)  Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.

(1Co 15:50)  Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.

(Gal 5:21)  Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.

(Eph 5:5)  For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God.

(Col 4:11)  And Jesus, which is called Justus, who are of the circumcision. These only are my fellowworkers unto the kingdom of God, which have been a comfort unto me.

(2Th 1:5)  Which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer:

Other Kingdom Verses
New Testament

(Mat 4:23)  And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people.

(Mat 6:10)  Thy kingdom come. Thy will be done in earth, as it is in heaven.

(Mat 6:13)  And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.

(Mat 8:12)  But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth.

(Mat 9:35)  And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people.

(Mat 13:19)  When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side.

(Mat 13:38)  The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one;

(Mat 13:41)  The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity;

(Mat 13:43)  Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear.

(Mat 16:28)  Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.

(Mat 20:21)  And he said unto her, What wilt thou? She saith unto him, Grant that these my two sons may sit, the one on thy right hand, and the other on the left, in thy kingdom.

(Mat 24:14)  And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.

(Mat 25:34)  Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:

(Mat 26:29)  But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom.

(Mar 11:10)  Blessed be the kingdom of our father David, that cometh in the name of the Lord: Hosanna in the highest.

(Luk 1:33)  And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.

(Luk 11:2)  And he said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth.

(Luk 12:32)  Fear not, little flock; for it is your Father's good pleasure to give you the kingdom.

(Luk 19:12)  He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return.

(Luk 19:15)  And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading.

(Luk 22:29)  And I appoint unto you a kingdom, as my Father hath appointed unto me;

(Luk 22:30)  That ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel.

(Luk 23:42)  And he said unto Jesus, Lord, remember me when thou comest into thy kingdom.

(Joh 18:36)  Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.

(Act 1:6)  When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel?

(1Co 15:24)  Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power.

(Col 1:13)  Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son:

(1Th 2:12)  That ye would walk worthy of God, who hath called you unto his kingdom and glory.

(2Ti 4:1)  I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom;

(2Ti 4:18)  And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom: to whom be glory for ever and ever. Amen.

(Heb 1:8)  But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom.

(Heb 12:28)  Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear:

(Jas 2:5)  Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?

(2Pe 1:11)  For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.

(Rev 1:9)  I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.

(Rev 12:10)  And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night.

Old Testament

(Exo 19:6)  And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel.

(Num 24:7)  He shall pour the water out of his buckets, and his seed shall be in many waters, and his king shall be higher than Agag, and his kingdom shall be exalted.

(2Sa 5:12)  And David perceived that the LORD had established him king over Israel, and that he had exalted his kingdom for his people Israel's sake.

(2Sa 7:12)  And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom.

(2Sa 7:13)  He shall build an house for my name, and I will stablish the throne of his kingdom for ever.

(2Sa 7:16)  And thine house and thy kingdom shall be established for ever before thee: thy throne shall be established for ever.

(1Ki 9:5)  Then I will establish the throne of thy kingdom upon Israel for ever, as I promised to David thy father, saying, There shall not fail thee a man upon the throne of Israel.

(1Ch 14:2)  And David perceived that the LORD had confirmed him king over Israel, for his kingdom was lifted up on high, because of his people Israel.

(1Ch 17:11)  And it shall come to pass, when thy days be expired that thou must go to be with thy fathers, that I will raise up thy seed after thee, which shall be of thy sons; and I will establish his kingdom.

(1Ch 17:14)  But I will settle him in mine house and in my kingdom for ever: and his throne shall be established for evermore.

(1Ch 22:10)  He shall build an house for my name; and he shall be my son, and I will be his father; and I will establish the throne of his kingdom over Israel for ever.

(1Ch 28:5)  And of all my sons, (for the LORD hath given me many sons,) he hath chosen Solomon my son to sit upon the throne of the kingdom of the LORD over Israel.

(1Ch 28:7)  Moreover I will establish his kingdom for ever, if he be constant to do my commandments and my judgments, as at this day.

(1Ch 29:11)  Thine, O LORD, is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth is thine; thine is the kingdom, O LORD, and thou art exalted as head above all.

(2Ch 7:18)  Then will I stablish the throne of thy kingdom, according as I have covenanted with David thy father, saying, There shall not fail thee a man to be ruler in Israel.

(2Ch 13:5)  Ought ye not to know that the LORD God of Israel gave the kingdom over Israel to David for ever, even to him and to his sons by a covenant of salt?

(2Ch 13:8)  And now ye think to withstand the kingdom of the LORD in the hand of the sons of David; and ye be a great multitude, and there are with you golden calves, which Jeroboam made you for gods.

(Psa 22:28)  For the kingdom is the LORD'S: and he is the governor among the nations.

(Psa 45:6)  Thy throne, O God, is for ever and ever: the sceptre of thy kingdom is a right sceptre.

(Psa 103:19)  The LORD hath prepared his throne in the heavens; and his kingdom ruleth over all.

(Psa 145:11)  They shall speak of the glory of thy kingdom, and talk of thy power;

(Psa 145:12)  To make known to the sons of men his mighty acts, and the glorious majesty of his kingdom.

(Psa 145:13)  Thy kingdom is an everlasting kingdom, and thy dominion endureth throughout all generations.

(Isa 9:7)  Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this.

(Dan 2:44)  And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever.

(Dan 4:3)  How great are his signs! and how mighty are his wonders! his kingdom is an everlasting kingdom, and his dominion is from generation to generation.

(Dan 4:34)  And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth for ever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation:

(Dan 6:26)  I make a decree, That in every dominion of my kingdom men tremble and fear before the God of Daniel: for he is the living God, and stedfast for ever, and his kingdom that which shall not be destroyed, and his dominion shall be even unto the end.

(Dan 7:14)  And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.

(Dan 7:18)  But the saints of the most High shall take the kingdom, and possess the kingdom for ever, even for ever and ever.

(Dan 7:22)  Until the Ancient of days came, and judgment was given to the saints of the most High; and the time came that the saints possessed the kingdom.

(Dan 7:27)  And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him.

(Oba 1:21)  And saviours shall come up on mount Zion to judge the mount of Esau; and the kingdom shall be the LORD'S.

(Mic 4:8)  And thou, O tower of the flock, the strong hold of the daughter of Zion, unto thee shall it come, even the first dominion; the kingdom shall come to the daughter of Jerusalem.

King
New Testament

(Mat 2:2)  Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him.

(Mat 5:35)  Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King.

(Mat 21:5)  Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass.

(Mat 25:34)  Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:

(Mat 25:40)  And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.

(Mat 27:11)  And Jesus stood before the governor: and the governor asked him, saying, Art thou the King of the Jews? And Jesus said unto him, Thou sayest.

(Mat 27:29)  And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews!

(Mat 27:37)  And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS.

(Mat 27:42)  He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him.

(Mar 15:2)  And Pilate asked him, Art thou the King of the Jews? And he answering said unto him, Thou sayest it.

(Mar 15:9)  But Pilate answered them, saying, Will ye that I release unto you the King of the Jews?

(Mar 15:12)  And Pilate answered and said again unto them, What will ye then that I shall do unto him whom ye call the King of the Jews?

(Mar 15:18)  And began to salute him, Hail, King of the Jews!

(Mar 15:32)  Let Christ the King of Israel descend now from the cross, that we may see and believe. And they that were crucified with him reviled him.

(Luk 19:38)  Saying, Blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest.

(Luk 23:2)  And they began to accuse him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Caesar, saying that he himself is Christ a King.

(Luk 23:3)  And Pilate asked him, saying, Art thou the King of the Jews? And he answered him and said, Thou sayest it.

(Luk 23:37)  And saying, If thou be the king of the Jews, save thyself.

(Luk 23:38)  And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS.

(Joh 1:49)  Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel.

(Joh 12:13)  Took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord.

(Joh 12:15)  Fear not, daughter of Sion: behold, thy King cometh, sitting on an ass's colt.

(Joh 18:33)  Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, Art thou the King of the Jews?

(Joh 18:37)  Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice.

(Joh 18:39)  But ye have a custom, that I should release unto you one at the passover: will ye therefore that I release unto you the King of the Jews?

(Joh 19:3)  And said, Hail, King of the Jews! and they smote him with their hands.

(Joh 19:14)  And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King!

(Joh 19:15)  But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar.

(Joh 19:19)  And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS.

(Joh 19:21)  Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews.

(Act 17:7)  Whom Jason hath received: and these all do contrary to the decrees of Caesar, saying that there is another king, one Jesus.

(1Ti 1:17)  Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen.

(1Ti 6:15)  Which in his times he shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords;

(Rev 15:3)  And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints.

(Rev 17:14)  These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful.

(Rev 19:16)  And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.


Old Testament

(Num 23:21)  He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel: the LORD his God is with him, and the shout of a king is among them.

(1Sa 12:12)  And when ye saw that Nahash the king of the children of Ammon came against you, ye said unto me, Nay; but a king shall reign over us: when the LORD your God was your king.

(Psa 2:6)  Yet have I set my king upon my holy hill of Zion.

(Psa 5:2)  Hearken unto the voice of my cry, my King, and my God: for unto thee will I pray.

(Psa 10:16)  The LORD is King for ever and ever: the heathen are perished out of his land.

(Psa 20:9)  Save, LORD: let the king hear us when we call.

(Psa 24:7)  Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in.

(Psa 24:8)  Who is this King of glory? The LORD strong and mighty, the LORD mighty in battle.

(Psa 24:9)  Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in.

(Psa 24:10)  Who is this King of glory? The LORD of hosts, he is the King of glory. Selah.

(Psa 29:10)  The LORD sitteth upon the flood; yea, the LORD sitteth King for ever.

(Psa 44:4)  Thou art my King, O God: command deliverances for Jacob.

(Psa 45:11)  So shall the king greatly desire thy beauty: for he is thy Lord; and worship thou him.

(Psa 47:2)  For the LORD most high is terrible; he is a great King over all the earth.

(Psa 47:6)  Sing praises to God, sing praises: sing praises unto our King, sing praises.

(Psa 47:7)  For God is the King of all the earth: sing ye praises with understanding.

(Psa 48:2)  Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King.

(Psa 68:24)  They have seen thy goings, O God; even the goings of my God, my King, in the sanctuary.

(Psa 74:12)  For God is my King of old, working salvation in the midst of the earth.

(Psa 84:3)  Yea, the sparrow hath found an house, and the swallow a nest for herself, where she may lay her young, even thine altars, O LORD of hosts, my King, and my God.

(Psa 89:18)  For the LORD is our defence; and the Holy One of Israel is our king.

(Psa 95:3)  For the LORD is a great God, and a great King above all gods.

(Psa 98:6)  With trumpets and sound of cornet make a joyful noise before the LORD, the King.

(Psa 145:1)  David's Psalm of praise. I will extol thee, my God, O king; and I will bless thy name for ever and ever.

(Psa 149:2)  Let Israel rejoice in him that made him: let the children of Zion be joyful in their King.

(Isa 6:5)  Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of hosts.

(Isa 33:22)  For the LORD is our judge, the LORD is our lawgiver, the LORD is our king; he will save us.

(Isa 41:21)  Produce your cause, saith the LORD; bring forth your strong reasons, saith the King of Jacob.

(Isa 43:15)  I am the LORD, your Holy One, the creator of Israel, your King.

(Isa 44:6)  Thus saith the LORD the King of Israel, and his redeemer the LORD of hosts; I am the first, and I am the last; and beside me there is no God.

(Jer 10:7)  Who would not fear thee, O King of nations? for to thee doth it appertain: forasmuch as among all the wise men of the nations, and in all their kingdoms, there is none like unto thee.

(Jer 10:10)  But the LORD is the true God, he is the living God, and an everlasting king: at his wrath the earth shall tremble, and the nations shall not be able to abide his indignation.

(Jer 23:5)  Behold, the days come, saith the LORD, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth.

(Jer 30:9)  But they shall serve the LORD their God, and David their king, whom I will raise up unto them.

(Jer 46:18)  As I live, saith the King, whose name is the LORD of hosts, Surely as Tabor is among the mountains, and as Carmel by the sea, so shall he come.

(Jer 48:15)  Moab is spoiled, and gone up out of her cities, and his chosen young men are gone down to the slaughter, saith the King, whose name is the LORD of hosts.

(Jer 51:57)  And I will make drunk her princes, and her wise men, her captains, and her rulers, and her mighty men: and they shall sleep a perpetual sleep, and not wake, saith the King, whose name is the LORD of hosts.

(Dan 4:37)  Now I Nebuchadnezzar praise and extol and honour the King of heaven, all whose works are truth, and his ways judgment: and those that walk in pride he is able to abase.

(Hos 3:5)  Afterward shall the children of Israel return, and seek the LORD their God, and David their king; and shall fear the LORD and his goodness in the latter days.

(Zep 3:15)  The LORD hath taken away thy judgments, he hath cast out thine enemy: the king of Israel, even the LORD, is in the midst of thee: thou shalt not see evil any more.

(Zec 9:9)  Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.

(Zec 14:9)  And the LORD shall be king over all the earth: in that day shall there be one LORD, and his name one.

(Zec 14:16)  And it shall come to pass, that every one that is left of all the nations which came against Jerusalem shall even go up from year to year to worship the King, the LORD of hosts, and to keep the feast of tabernacles.

(Zec 14:17)  And it shall be, that whoso will not come up of all the families of the earth unto Jerusalem to worship the King, the LORD of hosts, even upon them shall be no rain.

(Mal 1:14)  But cursed be the deceiver, which hath in his flock a male, and voweth, and sacrificeth unto the Lord a corrupt thing: for I am a great King, saith the LORD of hosts, and my name is dreadful among the heathen.